what is contrary to Right and Good Sometimes Heresie is bred of ignorance sometimes of too much knowledge sometimes of too much carlesness about the word of God sometimes of too much curiosity sometimes of leaning too much to sence and sometimes too much to carnal reason most commonly of pride of mens seeking themselves of crosness of boldness about divine things and ever of mens wilfulness to have their own minds Might I not instance and give example in all these things And hath not the Church had too sad experience of these things in all generations Weeds ever creeping up in that garden out of one peice of cursed ground or other and is never free of them There must be Heresies saith the Apostle there have been Heresies saith Experience and there will be Heresies saith the corrupt nature and heart of man that will be seeking it self and hath no mind of obeying the truth Weighty is that saying of the Apostle 2 Thes. II. 10 11. Because they received not the love of the truth that they might be saved For this cause God sends them strong delusion that they should believe a lie It is more proper to say and it is more commonly done that men rather fall into Heresie than that Heresie falls upon them That is that they rather choose it themselves than that they are any way inforced to it Heresie is a Greek word put into an English dress And the word in Greek as Grammarians will tell you signifies a Wish a choise Heresie is a thing that a man takes up of his own wish and choice And I think it might be a disputable poynt Whether a Heretic ever took up and maintained his opinions purely out of conscience The great Heresie abroad in one party is Popery And can I or you believe that the ring-leaders of that Religion that lead the poor silly people blindfold do maintain that Religion purely out of the principles of a good conscience when we see they make no conscience of Massacres Powder-Plots killing Kings and disquieting Kingdoms The great Heresie abroad in another party is Socinianism And can I think or believe that the ring-leaders in that doctrine do maintain that doctrine purely out of the principles of conscience when even the whole System and Body of that Divinity doth clearly speak it self to be a crossing even all the Articles of Religion of what hath been received for sound and orthodox in the Church in all ages And I must be excused if I take Quakerism to be a direful Heresie and that it is hard to find out that the ring-leaders in it do maintain it purely out of the principles of conscience while they are so bitter high cross and censorious You remember the saying of the Apostle The Wisdom that is from above is first pure then peaceable gentle easie to be entreated Jam. III. 17. If their wisdom or profession carry those marks and if their Doctrine carry even any badg of Truth we do not yet understand it or them And as for the Heresie that the Text speaks of the Sadducees denying those great Articles of Religion The Resurrection Angels and Spirits Can we think they maintained their opinions meerly out of the princiâ—ples of conscience and not rather out of Faction Sectarism or some other by respect and regard Our Saviour chargeth them with Ignorance in the Scripture and in judging concerning God Do ye not err saith he not knowing the Scriptures nor the Power of God And it is not very suspicious that there was wilfulness in the matter too that they were resolved to stick to their opinion for some by-ends that they had of their own Let us a little consider of the Persons and then of their Opinions I. Of the Persons We read not of Sadducees but under the second Temple or after the return out of Captivity but when and how they rose then is something questionable Some think there were Sadducees in the time of Ezra and the Prophets that lived after the Captivity Haggai Zechariah and Malachi And they think that those words Mal. III. 13. Your words are stout against me do refer to the Sadducees And there are of the Jewish Writers that say that in the time of Ezra there were Sadducees that denyed the World to come And therefore to affront that Heresie they of the great Council ordained that in the end of some prayers instead of saying Amen they should say for ever and ever As instead of Blessed be the Lord Amen they should say Blessed be the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and ever or as the words do properly signifie To worlds of worlds or to ages of ages Others ascribe the original of Sadducees to a later date and that one Sadoc was the first author of the Heresie divers years after these holy Prophets were dead and gone Which opinion is most embraced both by Jews and Christians II. Well be it the one way or the other the first singularity of this sect was that they would receive no poynt of Faith but what they could see plainly grounded in the Books of Moses For the other Books of the Old Testament they admitted not of to be of such authority as were the Books of Moses And because they could not find the I. Resurrection and the World to come spoke of in plain terms in all Moses therefore they would not take those Articles into their Creed They would be their own choosers and what they will have to be Scripture must be Scripture and what they would not have must not be The great cause of Heresie which we mentioned before mens wilfulness to have their own minds It is a blessed thing to be led by Scripture for that will lead to Truth and to Heaven But on the contrary a cursed thing to lead the Scripture whether a man would have it For that will certainly end in error and miscarriage It is but too common a thing for men to take up an opinion or doctrine of their own heads or minds and as please themselves and then to lead and strain the Scripture to speak to their opinion and to maintain it to make the divine Oracles of God to truckle to their fancies Like that that Solomon accounts so absurd and preposterous to set Servants on horseback and Princes to lacquy by their horse side and to trudge afoot These Sadducees had learned from their Master Sadoc that there was no Resurrection nor world to come And to maintain that opinion they will make so bold with Scripture that that which speaks not plainly of those things shall be Scripture but that that does shall not be at all How the Church of Rome dealeth in this kind is very well known That Church hath taken up cursed and abominable Opinions and Doctrins and she cries down the Scriptures and would not have them meddled with And you know who among us talk so much of the light within them as all-sufficient for their guidance and salvation and
many places it is related so as if they were the only men and had intire power in their own hands as a peculiar Court to give Commissions to judge condemn and execute as it hath been and is the opinion of some that there was an Ecclesiastical Sanhedrin distinct from the Civil It is true indeed that there was in the Temple a Consistory only of Priests which sat in the room called Parhedrin and Liscath Buleute The Chamber of the Council but these sate not there as Magistrates over the people but only as a Consistory to take care of the service and affairs of the Temple that nothing should be wanting nor nothing slacked that was required about it or that conduced to the promoting of the service of it and their power extended not beyond that virge Any other Concessus or Consistory of Priests alone then this I believe cannot be shewed in any records of that Nation and this is far from the power and constitution of a Sanhedrin The Talmud indeed in Chetuboth per. 1. Halac 5. speaketh of a Beth din or Consistory of the Priests which required four hundred zuzims in dower or joynture for a virgin Which seemeth to assert this as a peculiar Court invested with distinct power from the other But the Gemarists especially the Babylonian do make it plain that no such thing can be inferred from this action for they tell us that the Priests determined this business of four hundred zuzims dower to their own daughters only for the honour of their Tribe and blood So that this was not any act of judicial power binding others but an act of consent among themselves to keep up the credit of their Function and Families But here is not time and place to discuss this point a matter of no small Controversie further then what may give illustration to the subject before us How to understand therefore this judicial activity of the chief Priests throughout this book the Evangelist hath given us a rule betime in the story Chap. 4. ver 5. Where he shews that the whole Sanhedrin is to be understood of which the Priests were a great if not the greatest part and were in this cause the busiest men In case of necessity there might be a Sanhedrin though never a Priest or Levite was of it for so is their own Canon namely if fit men of either rank were not to be found but in common carriage and experience they were the greatest and most potent number as whose profession and Function bespake studiousness and pleaded honour In all the New Testament we meet but with these men by name of all the Sanhedrin Annas and Caiaphas and John and Alexander Gamaliel Nicodemus and Joseph of Arimathea And how many of these were not Priests Gamaliel indeed was of the Tribe of Judah and of the Progeny of David being grandchild of Hillel But as for all the rest some of them were undoubtedly of the Priesthood and the others more probably so too then of any other Tribe Of Annas and Caiaphas there is no question And if John Acts 4. 6. be the eminentest John that was then among them it means Rabban Jochanan ben Zaccai who was now Vicepresident of the Council and he was a Priest as Juchasin tells us And if Nicodemus be the same with the eminentest Nicodemus of those times of whom Avoth R. Nathan per. 6. and Talm. bab in Cetubboth fol. 66. make mention as we have no cause to think otherwise then was he by their plain description a Priest likewise And so was Joseph of Arimathea if his stile and title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be understood according to the common speech of the Nation as there can be no reason why it should not be so understood And as for Alexander of whom is least evidence it is not worth spending so much time upon as to discuss since these already mentioned may be witness enough In all the busie stirring therefore of the Priests in this story of the Acts of Apostles as Chap. 7. 1. 23. 2. and about this Commission of Saul we are not to take them as a distinct and separate power from the Sanhedrin but as a part of it and such as whose Function and interest as they thought did most of all the other urge them to look to the prevention of this growing evil of the Gospel as they did as heartily as erroneously repute it and therefore the story doth more especially pitch upon them as the most stirring men And so Paul himself doth help to interpret Lukes relation For whereas Chap. 9. 1 2. it is said Saul went to the high Priest and desired of him letters to Damascus he who best could tell how this should be understood explains it thus Chap. 22. 5. Of the High Priest and of all the estate of the Elders I received letters to the brethren c. The words of all the estate of the Elders determine the point we have in hand and the other words to the brethren call us to the consideration of another and that is how far the Sanhedrins decrees and injunctions had power and command over the Jews in forrain Lands By producing the words of one of their Acts we shall better judge of this matter and understand the words to the brethren both at once In Talm. Jerus Sanhedr fol. 18. col 4. they say thus For the three Countries they intercalated the year for Judea and beyond Jordan and Galilee For two of them together they did it for one alone they did it not There is a story of Rabban Gamaliel and the Elders that they sate at the going up to the Temple and Jochanan the Scribe sate before them Rabban Gamaliel saith to him Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To our Brethren that dwell in the upper South Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our Brethren that dwell in the lower South Country Peace be multiplied to you We give you to understand that the time of setting forth your tithes is come c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our Brethren of Galilee the upper and Galilee the lower Peace be multiplied unto you We give you to understand that the time of setting forth your tithes is come c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our Brethren of the captivity of Babel of Media of Greece and the whole captivity of Israel Peace be multiplied unto you We give you to understand that since the Lambs are yet little and young Pigeons small and the time of the first ripe ears is not yet come that it seemeth good to me and to my fellows to add thirty days unto this year And the very same is related again in Maasar sheni fol. 56. col 3. By which we see that when Luke saith that Saul had the Sanhedrins letters to the brethren he speaks but the very language that such letters used to speak in and by this we see also that their letters missive to their brethren in forrain
Avoth R. Nathan cap. 5. Antigonus Socheus had two disciples who delivered his doctrine to their Disciples and their Disciples again to their Disciples They stood forth and taught after them and said what did our Fathers see that they should say It is possible for a labourer to perform all his work for the whole day and yet not receive his wages in the Evening Surely if our Fathers had thought there was another world and the resurrection of the dead they would not have said thus c. d d d d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigonus Socheus had two Disciples their names Sadoc and Baithus He taught them saying be ye not as hirelings that serve their Masters only that they may receive their pay c. They went and taught this to their Disciples and to the Disciples of their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they did not expound his sense Mark that There arose up after them that said if our Fathers had known that there were a resurrection and a recompence for the just in the world to come they had not said this So they arose up and separated from the Law c. And from thence sprung those two evil Sects the Sadducees and Baithusians Let us but add that of Ramban mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadoc and Baithus did not understand the sense of their Master in those words Be ye not as Servants who serve their Master for the rewards sake c. From all which compared together as we find the Jewish writers varying from one another somewhat in relating this story so from the later passages compared one would believe that Sadoc was not a Sadducee nor Baithus a Baithusian that is that neither of them were leavened with that heresie that denied the resurrection c. There was an occasion taken from the words of Antigonus misunderstood and depraved to raise such an heresy but it was not by Sadoc or Baithus for they did not understand the sense of them saith Ramban and as it appears out of the Aruch they propounded the naked words to their Disciples without any Gloss at all upon them and their Disciples again to the Disciples that followed them So that the name sect and heresie of the Sadducees does not seem to have sprung up till the second or third generation after Sadoc himself which if I mistake not is not unworthy our remark as to the Story and Chronology There was a time when I believed and who believes it not being led to it by the Author of Juchasin and Maimonides that Sadoc himself was the first Author of the Sect and Heterodoxy of the Sadducees but weighing a little more strictly this matter from the allegations I have newly made out of R. Nathan and Aruch it seems to me more probable that that sect did not spring up till many years after the death of Sadoc Let us compare the times The Talmudists themselves own that story that Josephus tells us of Jaddua whom Alexander the great met and worshipped but they alter the name and say it was Simeon the just Let those endeavour to reconcile Josephus with the Talmudists about the person and the name who believe any thing of the story and thing it self but let Simeon the just and Jaddua be one and the same person as some would have it e e e e e e Vide Juchas fol. 14. 1. So then the times of Simeon the just and Alexander the great are coincident Let Antigonus Socheus who took the chair after him be contemporary with Ptolomeus Laguâ— Let Sadoc and Baithus both his Disciples be of the same age with Ptolomeus Philadelphus And so the times of at least one generation if not a second of the Disciples of Sadoc may have run out before the name of Sadducees took place If there be any truth or probability in these things we shall do well to consider them when we come to enquire upon what reasons the Sadducees received not the rest of the Books of the sacred Volume with the same authority they did those of the five Books of Moses I ask therefore first whether this was done before the Greek Version was writ You will hardly say Antigonus or indeed Sadoc his Disciple was toucht with this error He would have been a monster of a president of the Sanhedrin that should not acknowledg that distinction of the Law the Prophets and Holy writings And it would be strange if Sadoc should from his Master renounce all the other books excepting the Pentateuch The Sadducees might learn indeed from the Scribes and Pharisees themselves to give a greater share of honour to the Pentateuch than the other Books for even they did so but that they should reject them so at least as not to read them in their Synagogues there was some other thing that must have moved them to it When I take notice of this passage f f f f f f Massech Soph. cap. 1. that five of the Elders translated the Law into Greek for Ptolomy and that in Josephus g g g g g g â—â—tiqu lib. 1. cap. â— that the Law only was translated and both these before so much as the name or sect of the Sadducees were known in the world I begin to suspect the Sadducees especially the Samaritans might have drawn something from this example At least if that be true that is related by Aristeas that he was under an Anathema that should add any thing to or alter any thing in that Version When the Sadducees therefore would be separating into a Sect having imbibed that heresie that there is no resurrection and wrested the words of Antigonus into such a sense it is less wonder if they would admit of none but the Books of Moses only because there was nothing plainly occured in them that contradicted their error and further because those antients of great name having rendred those five Books only into Greek seem to have consigned no other for Books of a divine stamp I do not at all think that all the Sadducees did follow that Version but I suspect that the Samaritans took something from thence into their own text It is said by some in defence of the Greek Version that in many things it agrees with the Hebrew Text of the Samaritans as if that Text were purer than our Hebrew and that the Greek Interpreters followed that Text. They do indeed agree often but if I should say that the Samaritan Text in those places or in some of them hath followed the Greek Version and not the Greek Version the Samaritan Text I presume I should not be easily consuted Shall I give you one or two agreements in the very beginning of the Pentateuch In Gen. II. 2. the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God ended his work on the Seventh day But the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his work on the sixth day The Samaritan
Though it be confessed too that the exact agreement of the story in both places according to the Samaritan is on the other hand considerable for the readding of the Samaritan Text. The Repetitions of the Samaritan in Exod. XVII after vers 14 19 22. from Deut. XXIV V. with some alterations as in many other places and the interposition of a whole sentence Exod. XXII 10. and elsewhere these I say being all absent from all the Translations are arguments of the integrity of the Hebrew copy in general and particularly in those places Nor can I believe but in that vexatious question of the two Cainans Gen. X. 24. and Luke III. 36. the Septuagint is corrupted and the Hebrew Copy in the right since the Samaritan Text and Version and all other Translations agree with the Hebrew And even the Vatican Copy of the Septuagint in 1 Chron. I. hath quite left out the second Cainan and the Alexandrine Copy as it once hath it so it hath once omitted it also But then 2 on the other hand it is to be acknowledged that sometimes the consent of other Versions are an argument of defect or error in our present Hebrew Copies For through the Hebrew Copies we have be beyond all comparison the best and nearest the Originals yet it is too much partiality or superstition to believe that there are not therein some faults considerable to be corrected by the translations of which examples are frequent in the restoring of other Authors and particularly Ignatius's his Epistles by Primate Usher In that known place Psal. XXII 16. the English translation hath truly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced my hands and my feet But in our present Hebrew Copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a Lyon my hands and my feet That there is a defect in all these Hebrew Copies and that it was formerly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have pierced or digged my hands and my feet all the Versions except the Chaldee Paraphrase confirm Besides that the present reading is non-sense except it be supplied with some Verb as it is by the Chaldee Paraphrast which upon this Book of the Psalms and upon the Hagiographa is of no great antiquity where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. like a Lion biting my hands and my feet But this is very Precarious and such an Ellipsis though the Hebrew abounds with that figure as seems contrary to the Genius of the Biblical Hebrew and perhaps without example Not now to mention that according to the Masora it self it must be here read in another sense than as a Lion for it here notes that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice found in the Bible with the Vowel â— but in two different significations and that the other place is Isa. XXXVIII 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our English translation I reckoned till morning that as a Lyon so will he break all my bones In this last place no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie as a Lyon therefore in the first place of Psal. XXII it must not signifie so but some other sense These are things known sufficiently to the Learned but not to beginners in this sort of Literature nor in our Language and therefore it may not be superfluous to mention them Nor that of Psal. CXLV 14. where all the Translations except the Chaldee Paraphrase again interposing a whole verse to this sense The Lord is faithful in all his words and holy in all his works makes it highly probable besides the argument from the Alphabetical beginning of every verse one of which will be wanting without that interposition that so much is left out in all our modern Hebrew Copies which was in the more ancient whatever the industrious and laborious Hottinger may briskly and warmly after his Thâ—s Philolog manner say in defence of them though the repetition of that verse with the alteration of two words in the seventeenth verse may be some argument on the other side That famous place of difficulty Exod. XII 40. The sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years would be justly suspected of defect from the Samaritan Text and Alexandrine Copy of the Seventy though there was no evidence from Chronology Both of which have it The sojourning of the children of Israel and of their Fathers in Egypt and Canaan and even the Roman edition of the Seventy adds the land of Canaan to Egypt In old Jacobs Prophesie concerning his youngest son Joseph Gen. XLIX 22. The Samaritan Text confirmed by the Seventy seems much the better reading than the Hebrew In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our English translation renders whose branches run over the wall But indeed according to the present punctation it can hardly be construed But in the Samaritan Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Joseph my youngest son which also well answers that in the prediction concerning Reuben vers 3. Reuben my first born In Gen. IV. 8. The agreement of the Samaritan Text and Version the Syriack Septuagint Vulgar Latine for the interposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Samaritan Text i. e. let us go into the field in the speech of Cain to Abel besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he said necessarily requiring it and a void space left in the Hebrew Copies makes it extreamly probable that those words are really wanting in our present Books As for the great difference of the intervals or sum of years from the Creation to the Flood and from the Flood to Abraham's birth which is between the present Hebrew the Samaritan and the Septuagint I leave it to Chronologers This is not a place to dispute it That there are also many Errata's and faults in many places of the present Hebrew of single letters both consonants and vowels I mean the sounds not the characters of vowels which without doubt are very late cannot reasonably be denyed by one unprejudiced as principally from other arguments so from one or more of the Versions I do not allow of all the Examples produced by Learned Men and some of them as much partial on the other hand and almost spiteful against the Hebrew But I think some instances are just and reasonable As to single out one or two Psal. II. 9. we read now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou shalt break them with a rod or rather a scepter of Iron But in the Septuagint and in the New Testament as Rev. I. 27. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt feed or rule them to which agree all the other translations except the Chaldee Paraphrase Whence we have very likely reason to believe that they did read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which signifies thou shalt feed
our iniquities shall be forgiven for his sake and vers 6. 7. In the Chaldee c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. we all of us have been scattered like Sheep every one strayed and wandred in his own way But it hath seemed good to God to forgive us all our sins for his sake he prayed and was heard nay before he opened his mouth he was accepted It may indeed be some doubt whether the Paraphrast by this He who shall interceed understands the Messias or some other because those things which are spoken from vers 13. of Chap. LII to vers 4. of Chap. LIII He seems to mean them confusedly sometimes of the Messias and sometimes of the people of Israel as many of their modern Authors do But the doubt may soon be resolved by observing that he attributes remission of sins to the same person of whom he saith That he shall gather the captivity of Israel and shall send the wicked to Hell But this cannot be meant of the people of Israel and consequently it must be understood of the Messias Nor is it any wonder that the Jews should do this honour to the Messias when they give so great a part of it to their Ancestors Abraham Isaac c. The Jerusalem Targum Gen. XXII 14. introduceth Abraham desiring of God that when the children of Israel should address themselves to him in time of necessity he would remember Isaac's voluntary oblation of himself to be a sacrifice for so they think it was and pardon them and forgive their sins And in T. B. Ber. 7. 1. there is one Rabi who interprets those words in Daniel's prayer Dan. IX 17. for the Lords sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for Abrahams sake But the plainest and clearest place to this purpose as if it had been written by a Christian under the disguise of a Jewish style is extant in a book of great repute among the Jews for its Antiquity Though for some reasons I conjecture the Author lived after Mahomets time called Pesikta It is quoted in Jalkut on Isa. LX. 1. Buxtorf hath already given us this place largely translated into Latine in Arc. foed cap. 14. I 'le here set down as little as may be of it for brevity sake with an observation or two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God beginning to make a Covenant with him the Messias thus bespake him Those whose iniquities are hid with you will put you into an iron yoke with which they 'l make you like an heifer almost blind with labour and strangle you for the cause of their iniquities your Tongue shall cleave with grief and drought to the roof of your Mouth Do such things as these like you To which the Messias answers Perhaps those afflictions and sorrows may last for many years God tells him That he had decreed him to suffer them for a whole week of years but if he did not consent thereto he would presently remove them To whom the Messias returns That he would most willingly undergo them upon condition that not one Israelite should perish but that all of them should be saved Those who lived and dyed in his days those who were hid in the Earth those who were dead since Adam even all embryo's and untimely births finally all who had been or should be created Are not these expressions very near the Christian Doctrine of the Messias suffering for the sins of all mankind or of Christs being a propitiation for the sins of the whole World Only these true Jews according to their wonted uncharitableness and arrogance restrain the benefit to themselves Again the same Author Pesikta tells us That it is a tradition of their Masters that in the month Nisan their forefathers are to rise up and say to the Messias O Messias Although we are your Ancestours yet thou art more excellent than we because thou hast born the iniquity of our sons and harder and heavier afflictions have passed over thee than ever yet happened or shall happen to any man c. Is it your pleasure that our children should enjoy the benefits which God will bestow upon them For peradventure because thou sufferest even from them while they cast thee into prison he came unto his own and his own received him not John I. 11. thou mayst be less favourable unto them To whom the Messias answered That what he had done he had done it for the sake of them and their children What 's all this but what the Christians teach that the Messias was to be a person despised 't is there one instance of his condition afflicted and cruelly used even by his own Kindred and Country-men It is true in the same place of the same Author we have two traditions likewise of the victorious pompous splendid and prosperous state of the Messias at last but they are different traditions of different persons the one of R. Isaac the other of R. Simeon And then suppose they had been of the same persons yet still the Messias was to have been a man of mighty sufferings and no marvel if they withal retained their inveterate Opinion of his temporal Power and Greatness In the same place a little before they feign a short Colloquy according to their fashion between God and Satan where God tells Satan That the light which he saw under his Throne of Glory belonged to him who should in time confound him with shame and that Satan when he saw it fell down and trembled crying out that He truly was the Messias who was to cast him and all the Heathen people into Gehenna For this purpose was the Son of God manifested saith St. John I. 3 8. that he might destroy the works of the Devil Much more might be observed and transcribed in this quotation and many more instances might be brought but I am to remember I am writing a Preface not a Treatise But lastly The principal use of Talmudical and Rabbinical Authors is yet behind namely the right interpretation of the Holy Scriptures especially of the New Testament Inspired writings are an inestimable treasure to mankind for so many sentences so many truths but then the true sense of them must be known otherwise so many sentences so many Authorized falshoods Whatever therefore contributes to the finding out of that must in proportion be valuable And no greater help to do it with ease speed and plainness than the knowledge of the Phrases Opinions Laws Rites and Customs as well as other circumstances of the Jews at the time of those writings This appears from the great and frequent ignorance or mistakes of many both ancient and modern interpreters who had as great a share of piety parts and wit and other sutable qualities as other men but wanted this assistance and even Jerom and Origen who had the most skill would have done better if they had had more of it In this age all Commentaries are full of this kind of Learning and none hath more frequently and perhaps
when the strain of Opinions in Divinity ran generally another way after the first Forreign Reformers before things were so calmly impartially and perhaps judiciously examined He lived and publickly appeared principally when Factions grew high and were in great ferment when the Populacy the worst of Masters all being done the most ignorant selfish and ungenerous were courted when publick accusation was the fashion and all things found fault with right or wrong when affairs were carried with clamour confidence and violence with pretences and appearances of Religion and Reformation backed with a present success And it was no wonder if some good and innocent men especially such as he who was generally more concerned about what was done in Judea many Centuries since than what was transacted in his own Native Country by the intrigues and designs of Enthusiastical or Hypocritical Polititians I say it is no wonder if some such were born away to some compliances in some opinions and practises in Religious and Civil matters which they themselves afterwards upon more sedate and serious reflection did not allow And yet it seems his innocency from any self-interest or design together with his Learning secured him from the extravagancies and follies of the Demagogues the peoples Oracles every one of which affected to distinguish and signalize himself by some peculiar Doctrine or Custom but in truth were no more fit for Teachers and Governors in Religion than Mountebanks to compose Dispensatories or to be Presidents of Colleges of Physicians For one little proof of which when in the University it self the use of the Lords Prayer was generally laid aside He did in the University Church as I remember both produce and discourse his own opinion concerning the obligations to use the form of it in Publick and accordingly to testifie his more than ordinary assurance and zeal recited it both before and after his Sermon His preaching in the University in his course which he seldom omitted was to the most judicious and best disposed and there were many who began carefully to examine things when heats were over very acceptable For he always brought with him some new and considerable notion either in the explication of some place of Scripture or confirmation of it which was usually followed with some application delivered with a very sensible and grave Piety He was for his temper as far as I know or have heard from those who knew him better and may be gathered from many of his Prefaces of as great modesty as learning humble and mean in his own opinion perhaps to an excess Where the greatness of that amiable virtue a thing rare seems to have betrayed him to an errour in judgment concerning himself and his own value and too long Commendations and Elogiums of others As he was most obliging and kind himself to others so by what I have heard he was the most sensible of their obligations to him which might be the cause why he was in some cases so liberal in his acknowledgments and praises Having more regard to the favour he received than to the right or other qualities and circumstances of the person who bestowed it He was most assiduous and laborious in his Study where he spent almost the whole time and peradventure somewhat too much when he was in a station of some action and government His Learning is best known from his Works It lay principally in History Chronology Systematical Divinity the Oriental Tongues but above all in Rabbinical and Talmudical Authors In these last doubtless he had spent a great deal of time and taken a vast deal of pains and I do believe I have reason to say as far as appears by writings that he had been the most conversant and was the most skilled in the two Talmuds the principal part of Jewish Learning being their Canon and Civil Law of any man in Europe And his Ability in this sort of Knowledge and Learning was so well known and esteemed in the time of the edition of that Herculean and incomparable Work of the English Polyglot-Bible though now too low prized that he was often consulted and did as freely communicate his Observations and Collections In the Apparatus to it are Printed his animadversions upon the Chorographical Tables or Maps of the Holy-land made by Adrichomius Trinius c. in which he discovers and corrects a great number of gross errours and his opinion is more than once cited in the Prolegomena All which is but very little in compare with what he hath since done in his Chorographical disquisitions before his Horae Hebraicae on Matthew Mark Luke and John but of this others perhaps ere long will give an account It is not so forraign to the Argument and design of this Preface to take notice here by the way and upon this occasion of the French Critick now so much in vogue with us Father Simon who as he hath indeed in that Book of his given very just commendations to so great a performance so he hath been pleased to find some faults therein and to make many other observations and reflections concerning other matters with reason little enough As for example perhaps because he saw the compilers of those many great Volumes so good husbands as to give us the Alexandrine Copy of the Septuagint as it were in the Margin by noting only the differences from the Vatican Copy He thought they would have done well to have given us in like manner the Samaritan Text and Version of the Pentateuch whereas there are not the same reasons Perhaps there are more and more considerable differences between the Hebrew and Samaritan than between the two Copies of the Seventy and then the reading of the Hebrew in Samaritan letter and that without any points as also the being acquainted with the dialect of the Samaritan Version so very remote from the Hebrew and somewhat different from all other of the Chaldee Paraphrasts were sufficient reasons besides others for the Printing them as they are done entirely And indeed they would have been much to blame if they had omitted them and followed some such advice as that of this Author But his reflection upon the Protestants in another place wants either judgment or sincerity where when he hath shewed as he thinks the very great difficulty in translating the Holy Scriptures he infers the great ignorance of the Protestants or the little pains they have taken in finding out their difficulty when they affirm that the Word of God contained in the Scriptures is plain and not at all intricate But what Protestant saith so They say indeed that the matters necessary to salvation are plainly contained in the Scriptures which in my opinion is so certain and easie a truth that neither he nor any other will be able to confute it and for my part I am so far from believing that all necessaries to salvation are not plainly contained in the Scriptures that I think both they and a multitude of not necessaries
Office he discharged with great care and diligence though he had at that time a multiplicity of affairs to divert him especially that of perusing the sheets of the Polyglott as they were wrought off from the Press He was extreamly solicitous during his being Vice-Chancellor that he might not do any wrong to any Man or any unkindness to his friend He did once fear during that year that he had by a Sentence determined injuriously against a Friend of his This was so great a torment to his mind that he told a Friend that is yet alive that he thought it would accompany him with sorrow to his grave But the good Man was soon satisfied that what he had determined was not only just but necessary also Nor were our Authors Labours confined to the University and to his Rectory For besides the many excellent Books which he wrote of which I forbear to give any account here because I find it done to my Hand he was concerned in the useful undertakings which were begun and finished in his time Among which the Edition of the Polyglott Bible which was finished in the year 1657. deserves to be mentioned in the first place This excellent and useful Work was in great measure accomplished by the indefatigable pains of the Learned and Reverend Brian Walton D. D. and afterwards Lord Bishop of Chester and remains a monument of the exemplary diligence and eminent Learning of that excellent Prelate I shall only at present consider how far our Author was concerned in that Work I find him consulted about that whole Work by Doctor Walton at his first entrance upon it in a Letter of the Doctors to him bearing date Jan. 2. 1653. In which he begs our Authors assistance as to the Samaritan Pentateuch which he bestowed much pains about Vid. Dec. Chorograph in S. Marc. Cap. X. § 5. Nor was this the first application which had been made to him for by that Letter it appears that our Author had modestly declined the employment upon the score of his inability to which the Doctor in that Letter replies that our Author had given sufficient and publick Testimony to the World of his ability I find also that Doctor Walton as appears by his Letters bearing date Feb. 23. 1653. and April 24 1654. and June 14. 1654. and several others sent our Author the several Alphabets of sheets as they came off from the Press and desired him to peruse them as he had done and note the mistakes he should meet withal In one of which he tells him that as to the Samaritan his Diligence and Judgment had been so exact that there would be little cause to alter much less to censure and correct I find also that our Author assisted in that Work several other ways not only by procuring Subscriptions toward its encouragement but by furnishing him with several M S S. out of the University Library viz. a Syriac M S. of the Prophets which the Doctor acknowledges in a Letter bearing date Nov. 7. 1655. and a Syriac Lexicon a MS. He assisted him likewise in rectifying the Map of Judaea as appears by another Letter dated July 23. 1656. and with certain Notes out of the Jerusalem Talmud as appears by another Letter Nov. 4. 1657. Besides this our Author sent him his Chorographical Observations which we find prefixed to the Polyglott Bible under his Name Next to the Polyglott Bible and in order to render that the more useful also the greatest Work of this last age and indeed of any other of that kind is that incomparable Book the Lexicon Heptaglotton by Edmund Castell D. D. published in the year 1669. I find that Dr. Castell a Man for his great Piety incomparable Learning and incredible Diligence not to be mentioned without a Preface of honour before he entred upon that Work consulted our Author about it and submitted it to him either to stifle or give it life as he expresseth himself in a Letter to him bearing date Dec. 2. 1657. To which when the Doctor had received our Authors Answer in which he approves his excellent design in a second Letter the Doctor returns him his thanks and after his acknowledgments he adds And truly says he had we not such an Oracle to consult with bootless and in vain it would be to attempt such an undertaking And a little afterwards he adds O nos felices ter amplius quibus contigit Te vivo opus hoc tam grande quam arduum auspicato suscepisse Et benedictus ob hoc semper sit summus ille rerum Arbiter This Letter is not dated but must be written upon the beginning of that great undertaking I forbear to relate in how many particulars his Advice and Assistance toward that excellent Work was requested The Doctor tells our Author in a Letter dated Feb. 22. 1663. what his sense of him was in these word your Worth and Works so transcendent to the Vulgar way of writing all the learned World doth and ought highly to esteem I have and shall as does become me in this Work now upon me sundry times with honour mention c. Our Author did not only advise and commend and speak well These are cheap things He assisted by supplying with Money and supporting the excellent undertaker This I find acknowledged by the Doctor in a Letter bearing date March 14. 1663. How far our Author gave his assistance this way I know not but this I find that in that Letter the Doctor is transported that in these three Kingdoms says he to our Author there should be one found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a second has never yet appeared to me who has manifested such a sentiment of my ruined and undone condition He does indeed except in that Letter the Bishop of Exon whose kindness to him was incomparably great Doctor Lightfoot indeed was very much concerned for that most Worthy undertaker and did I find do his utmost to support the Good Man in that excellent Work He wrote often to him and failed not by all manner of ways to encourage him in his Labours The Doctor tells him in a Letter bearing date Nov. 15. 1664. next to the Divine I meet with no lines like yours that so sweetly refresh and delight my Soul when quite wearied with labour c. When the first Volume of that excellent Book came out I find the Doctor giving our Author the notice of it and promising him to transmit it with a request to give a Censure of it none being either more able to judge or that will do it with greater Candor especially he desires his more severe scanning of the Arabick This he does in a Letter dated Jan. 14. 1667. He acquaints him also with the finishing of the Second Volume in a Letter dated to him June 9. 1669. By this it appears how far our Author was concerned in the encouraging of this excellent Work For the Synopsis Critiâ—orum undertaken by Mr. Matthew Pool I find our
that what he undertook was a great Work that it was Magnum mentis opus nec de Codice paranda Attonitae And now he betakes himself in good earnest to these obstruse and perplexing Studies He defrauds himself of his rest and ease withdraws from his Friends and abstracts himself from the World and all Secular intanglements and early and late pursues his wise and worthy End His Motto seems to have been for we find it written in one of his Note Books under his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting his resolution to rise up early and sit up late in the pursuit after knowledge Our Author had not the helps of Tutors to instruct him in these Studies he had not the time of Students in the Universities who need take no care for their dayly bread He had not the advantage of Books and learned Society which those Men have who live in Cities nor had he the advantages of Wealth or Dignities to provide himself of helps nor interest in great Persons who might have encouraged his Studies and yet when he appeared in the World he gave the greatest proofs of his abilities He drew after him the Eyes of the Learned part of the Kingdom and exceeded far the expectation of all Men. What would not our Author have done if he had had the advantages which he wanted Had he been assisted by States and Kingdoms encouraged with a supply of all Foreign helps excited by some great Rewards placed in a better Light directed in his first attempts and Studies by the wisest Guids and Masters which the Age could afford He was not only a Man of great Learning and exemplary Diligence but of great Modesty and Humility and Gratitude and Candor He did not swell with pride upon the account of his Learning or his Labours He was far removed from any great opinion and conceit of himself or a low and mean one of his neighbour Those who knew him will confess this Indeed he was so far from thinking highly of himself and his own performances that some Men have thought him extream and something faulty and that he did not value himself as he ought to have done There did not perhaps live in the World a Man of more profound humility than our Author was A Man ready to hear others speak willing to be put in mind of any thing that was a mistake or slip full of the sense of another Mans worth and without a just sense of his own The most grateful and modest Man and of the greatest Candor and Humanity and sweetness of Temper our Author was He died at Ely Decemb. 6. 1675. To the great loss of the whole Kingdom and particularly of the Inhabitants of Munden to whom he was a Father a diligent Pastor and a bountiful Friend Among them he spent the greatest part of his time for many years He was not at ease when he was absent from his Flock It was not the Fleece he regarded but the Sheep They had also a great regard for their Shepheard they gladly heard his Voice and did not go astray in his time Thus I have given some short account of this excellent Man and of his useful Life in the World He lived to great purpose died much lamented and hath left us who survive an excellent Example God grant that we may closely and vigorously follow every thing that in our Author or any others was Virtuous and Exemplary we shall in due time reap if we faint not An APPENDIX or COLLECTION of some more Memorials of the Life of the Excellent Dr. John Lightfoot most of them taken from Original Letters or MSS. of his own I. Concerning the Occasion Reason and Method of his undertakings in Harmonizing the NEW TESTAMENT THE Original cause of those Books of Harmony that this excellent Man published at several times was an ardent Love of the Holy Scriptures which put him upon an earnest search into them that if possible he might at length arrive to a true and sure understanding of them This account he gives of himself * Ep. before his Hor. Hebr. upon 1 Cor. It was neither arrogance nor rashness that made me employ my self in these obscurities but a studious mind breathing after the knowledge of the Scriptures and something restless when in difficult places it knew not where to fix And that he might read the Scriptures with the better advantage this was his constant course in his private use of them to take the Bible before him and to read it according to the proper Order of its Times and Stories always carefully observing where the method of it is direct and where transposed and how and where to place those transpositions This as he somewhere tells us he proposed to himself and practised many years together By which he gathered no little help for the apprehending the right sense of those Holy Pages This encouraged him not only to proceed still in that method himself but seriously to recommend it unto others And for the helping and furthering all pious Students of Holy Scriptures he resolved to communicate this his Course by publishing an Harmony for the use of all And now he bends all his Study and Thoughts to do this fully and exactly so as it might answer the Religious and good ends he intended it for Vast and long pains it cost him for the Course of his Studies was employed in elaborating to use his own most true expression the Harmony of the four Evangelists And both Nature and Providence assisted him in this noble intended Work For he was naturally of a stronge and hail constituion and his lot fell to be seated in a private Country Living free from noise and secular business and importunate Visits Here in his beloved Study built by himself in the midst of a Garden he plods hard at it night and day and for divers years allowed himself but some few hours in the night for sleep And the Scheme he drew out and propounded to himself for the method of this great and useful work was I. * Vid. Ep. to the Harmony publish 1644. To lay the Texts in that Order that the nature and progress of the Story doth require II. To give his reasons for his so disposing them III. To give some account of the difficulties of the Language in the Original as he should meet with them IV. To clear and open the sense all along The way that he took in prosecuting these two last was to examine Translations in divers Languages to alledge the various Expositions and Opinions of Commentators both Antient and Modern and also of others who spake to such and such places occasionally and then lastly to pass his own conjecture of the probability or improbability of them Which seemed to be the same course that the Learned Doctor Pocock afterwards took in his late admirable Commentary upon Micah and Malachi To all this he designed a large Preface which should contain Prolegomena of divers things fit
at Let us now view him tugging day and night at these Studies and especially take notice of that excellent method he proposed to himself for the prosecuting them with the more fruit and advantage Which was to Note 1. Whatsoever any way tended to illustrate the Phrase or Story of the New Testament 2. Whatsoever tended to the better knowledge of the places in the Land of Canaan And 3. whatsoever related to History and especially that of the Jews And to acquaint you more particularly how he ordered himself in taking up these notices he used large Note-books in Folio And therein he digested what he intended to Note as he read the Talmuds and other Jewish Books under such Titles as these Quaedam de Terra Israelitica sparsim collecta Things scatteringly collected concerning the Land of Israel And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaenam What was the Land of Israel And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things appropriated to the Land of Israel And there is an Alphabet by him framed in this method A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A c. Under which according to their initial Letters he used to reduce all places of the Holy Land mentioned in the Talmud and something of their Situation or History with references unto the page of the Tracts where they were mentioned And lastly There is another Title viz. Places in Babylonia under which he collected the Names and Stories of Towns or Cities in that Country also He was very curious indeed in tracing the Countries and places mentioned in Scripture and especially wherein the Jewish Nation were any ways concerned This sufficiently appears in his laborious Disquisitions premised before each of his Hebrew and Talmudical Exercitations And in one of his Note Books he is tracing with much accuracy the Marches of Israel out of Egypt under this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Motions and Stations of Israel in their March out of Egypt Pity it is it was not perfected by him He read over both Talmuds often and with great deliberation as appears from several of his Paper Books in which are many rough Notes of the Contents thereof taken by him at several times and sometimes short Observations of his own thereupon He seemed to have had a Design of publishing a brief account of the Jerusalem Talmud and of the chief matters whereof it treats from Tract to Tract For there is such a thing fairly written out by him in Latin bearing this Title Index aliqualis Talmudis Hierosolymitani But it is imperfect reaching but to the seventh Tract of the first Classis He was as studious of the Sacred Chronology of the Old and New Testament as we have seen he was of the Chorography of the Holy Land as accounting this highly necessary to the understanding of the Scriptures When it was once debated by the Assembly of Divines at Westminster in what parts of Learning the Candidates for holy Orders should be examined and some were for waving the trying them in Scripture Chronology Doctor Lightfoot urged the necessity of it in order to the apprehending the sense of the Sacred Volumes alledging that he held that he read not Scripture who was not expert in Chronology And he prevailed in that debate His abilities in that sort of Learning may be seen in several of his Works published and in divers rude Essayes in MS. He had long and very carefully searched into the Translation of the LXX and compared it verse by verse with the Hebrew Original as appears by his MS. under this Title Discrepantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX a textu Hebraeo with brief Notes here and there And under another Title viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX he enumerates all their errors throughout the whole Translation and them he makes to be very many in this method Inaniter addita Periculose decurtata Sensum clarum obsuscantia Vitiantia pulchrum Reddita in sensum alienum Reddita in sensum plane contrarium Reddita in sensum nullum Traditiones Judaicas redolentia Hebraica retenta Reddita pro fama gentis Pro fama textus Paraphrases Propria nomina facta Appellativa Numeri male calculati Locorum nomina recentiora Vocales male Lectae Literae male Lectae Sensus foedatus Variatio nominum Versus male conjuncti c. And accordingly under each of these Heads the places of Scripture so mistaken are by him disposed which are infinite Which cost him no small pains By these things it appears he was no good friend to the LXX It was great pity he lived not to digest into a just Volume these his careful Studies concerning the LXX as he intended to do and had begun it in Latine in three or four Chapters written fair with his own hand carrying this Title Disquisitio modesta de LXX de Versione Graeca and had likewise consulted the great Buxtorph about this his purpose He was also well seen in Josephus He seems to have communicated his own Josephus with Notes of his own written in it unto Monseir Petit a Learned Man of Nismes in France who had laboured hard in preparing a good Edition of that useful Author For Anno 1666. in a Letter June 12. from Dr. Worthington to him speaking concerning Petit he hath these words I doubt not but when you have your own Josephus returned you will meet with some observations of your own noted in him Another French Man about the year 1666. viz. Monseir Le Moyn reputed to be one of the Learnedest Men in France and Minister of the Protestant Church at Roan laboured in the same work that Petit before had done And for the furthering of his design he wrote to the said Learned and Pious Doctor Worthington that if he had any thing for the benefit of that Edition to impart it Whereupon he applies himself to his old Friend Doctor Lightfoot who as he tells him was well versed in Josephus that he would assist him with his hints and short observations upon the doubtful passages in that Author a thing that he knew would be very acceptable unto that Learned Man What the issue of this request was appears not only we know the Doctor did not use to be backward in communicating any knowledge he had who had so freely yielded his assistance to the Polyglot Bible to the Heptaglot Lexicon and the Synopsis of the Criticks as we shall see by and by We are sure Monseir Le Moyn made great use of what the Doctor had before published especially in the Chorographical Century before S. Matthew where he had occasion to speak to several places in Josephus And so he writes expresly to Doctor Worthington speaking of his Notes and Exercitations upon Josephus In iis utor saepissime
forty years old but by all this it appears he had read much and maturely digested his reading especially Jewish Learning Nay long before this he was an Author For he published his Erubhin or Miscellanies at seven and twenty years of age By the frequent quotations in which Book it appears that he had then read and studied even to a prodigy For he doth not only make use of divers Rabbinical and Cabbalistical Authors and of Latine Fathers but he seemed well versed in the Greek Fathers also as Clemens Alexandrinus Epiphanius Chrysostome c. well read in antient Greek prophane Historians and Philosophers and Poets Plutarch Plato Homer c. well seen in Books of History Ecclesiastical and prophane of our own Nation and in a word skilled in the modern Tongues as well as the Learned as is evident from his quotation of the Spanish Translation of the Bible and a Spanish Book And of what worth and value the Book it self was you may guess by the Censure that a Man of great Learning and Wisdom gave of it I mean that Worshipful person to whom he dedicated it his Patron Sir Rowland Cotton Who in a Letter to him upon the receit of the Book tells this young Author That he had read it over and that there were many rarities nothing so Vulgar that he needed to fear his Books entertainment unless it lapsed into the hands of an envious or stupid Dunce And that he joyed much in his proficiency IV. Some Remarks upon his Horae Hebraicae Talmudicae I Design not to give a particular account of his Works as they came forth something hath already been spoken of them his several Epistles before them will shew that only of his last pains that crowned all the rest I mean his Horae Hebraicae I would remark something and that is the universal approbation and applause they met with in the Learned World both at home and in forain parts When our Author had sent his Horae upon S. Mark to the great and profound Linguist Dr. Castel he calls it an unutterable obligation laid upon him that it was a learned and much longed for work and that it enriched his poor Library with an addition so excellent and delightful c. And upon the Doctors sending him his Horae upon St. John he writes thus I received last week by your appointment a gift auro quovis gemmisque contra non charum that all the riches of the Levant congested together cannot equal such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will justly deserve to be enrolled among the very next Records to those of Infallibility And truly Sir all your rare discoveries of Celestial Verities seem to me to be at such above the reach either of doubt or hesitation And again Your Criticism of Bethabara and Bethany saith he is so native proper genuine and ingenious I no sooner read it but straitway said to my self Securus jurarem in Verba Magistri T is like all the other births of your blest Minerva And upon the edition of another of those pieces Mr. Bernard of S. Johns Oxon a Man of known learning worth and piety writes thus to him I most humbly thank you for the happy hours on the more copious Evangelist by which that most excellent part of Holy Scripture is finisht and compleatly expounded in the most proper and yet untrodden way God reward you both here and in the better World for this and the rest of your labours in this sort which posterity will admire and bless when they see them altogether Dr. Worthington another person of great judgment learning and goodness treats our Doctor with these words in a Letter wrote to him Feb. 166◠concerning the same subject I wish you length of life health vacancy and freedom for what remains I hope that you are still proceeding and are not weary in well doing though Books sell but little those that are able to buy less mind Books and those that would buy are less able having little to spare from what is necessary for their families But your labour will not be in vain in the Lord nor here neither The learned Men beyond the Seas had also an high value for these pieces let some of them speak for themselves Frederick Mieg son to a great Councellor of the Elector Palatine once brought up under Buxtorph in Hebrew and Rabbinical Studies and of whom he gives a high character thus writes to our Doctor from Paris 1664. concerning those precious Hours as he styles them and publick Labours Publicos enim labores non vereor appellare quos in publicum literarii Orbis commodum redundare nemo est qui ignoret And tells him besides that there were no learned Men as he knew on that side the Seas but did summis anhelitibus earnestly pant after his Hebrew and Talmudical Exercitations upon the first Epistle to the Corinthians which he had then ready for the Press And begs him in his own Name and in the Name of that love those Studies ut lucem non invideas scripto luce dignissimo neque illud intra privatos parietes consenescere sinas unde tantum imminet publico emolumentum That he would not envy it the light since it was so worthy of it nor suffer that to lie longer concealed within private walls whence so great profit would accrue to the publick In a Letter from Nicholas Hoboken Secretary to the Dutch Ambassador here in England written to Dr. Lightfoot in the year 1659. he acquaints him with the sense Gisbertus Voetius Professor of Divinity and a Man of great Name in Holland had of his Chorographical Century before his Horae upon S. Matthew namely That he had expressed to him the said Secretary the complacency that he took from those Geographical illustrations of his fetched out of the Talmudists ita tamen ut spe largiori frui desideret plura Lucubrationum ejusmodi tuarum videndi And if we should travail into France there we shall find a Man of as great fame as the other was in Holland and it may be of greater Learning I mean Monseir Le Moyn who in a Letter to Dr. Worthington Anno 1666. expressing the value he had of Dr. Lightfoots Books and among the rest of his sacred Chorography before S. Matthew he saith that his Library is proud of them But the judgment of the Venerable Buxtorph is instar omnium who in a Letter to Dr. Castel in the year 1664. earnestly desires to know what Dr. Lightfoot did and saith That by his Talmudick Hours he began greatly to love his Learning and Diligence and wished heartily to see more of them And in the year before that in a Letter to our Doctor himself he thus accosts him Ex quo Horas tuas Hebraicas Talmudicas in Matthaeum vidi legi coepi te amare pro merito aestimare Tantam enim in eis Talmudicae lectionis peritiam ad illustrationem SS literarum dexteritatem tantam etiam
broken heart had not our Worthy Man continually upheld him encouraged him by Mony Subscriptions Counsel Comfort So that that the Work was ever finished was owing in a great measure sub bono Deo to Dr. Lightfoot and a few more Men in the World of that tendency of Learning But the truth is saith he one Dr. Lightfoot is more to me than ten thousand such Censors Besides some few others amongst our selves I have a Golius a Buxtorph a Hottinger a Ludolfo c. in forain parts that both by their Letters and in Print have not only sufficiently but too amply and abundantly for me to communicate exprest their over high esteem of that which finds but a Prophets reward here in its own Country He highly admired Mr. Broughton and Mr. Selden Men deeply Studied in this kind of Learning calling them a matchless pair and never mentioned them without honour undervaluing himself to nothing as often as he had occasion to speak of them or such as they And for the better setting afoot these Studies upon the death of the Learned Golius Hebrew Professor beyond Seas who had an excellent collection of Rabbinical and Oriental Books vast were the pains and diligence he and Dr. Castel and some others used for the purchasing of them for the enriching the Library of Cambridge or some other publick one here in England Though I think they succeeded not those Books being afterwards sold at a publick Auction in Holland He could not patiently hear the antient Records of the Rabbines too much aspersed as proceeding most commonly from ignorance of their admirable use in explaining the Holy Scripture When Rutherford in the Assembly of Divines had said that there was no news of somewhat in controversie but in the Rabbines It was of a Cup in the institution of the Passover seeming to speak contemptibly of them Dr. Lightfoot replyed That there are divers things in the New Testament which we must be beholden to the Rabbins for the understanding of or else we know not what to make of them So much did he delight in any Scholar that took in hand the Study of those Eastern Languages that in case any were minded to ingratiate himself into Dr. Lightfoots affection next to Piety and Religion he could not take a readier course to do it than bending his Studies that way And very officious he was to assist such with his directions labouring to bring young beginners into an affection and liking to that Learning and facilitating the crabbedness of it to them as much as he could I know some now alive that have had the experience of what I say XI His kindness and affection to Katharine Hall AS he truly loved Learning so he had an intire favour to the Universities where it was fostered and promoted This appeared in that publick and open joy and Triumph that he expressed in his Oration when Vice-Chancellor of Cambridge which was Anno 1655. at the opening of the Commencement For when in those unjust and Violent times wherein so much malice was exercised against Religion no wonder its handmaid Learning was designed for ruine nothing then was talked of so much and so much intended and almost come to a final resolution as the seizing the possessions and revenues of the University and turning out the Scholars to shift for themselves But by Gods gracious overruling Providence this feral design took not place Upon which our Vice-Chancellor made a long Harangue expressive of wonderful joy and thankfulness Non fingere nobis idque moestis animis tremulisque non potuimus qualis futura Anglia erutis oculis c. We could not but imagine and that with sad and trembling hearts what England would have been her Eyes viz. The Universities and Clergy being put out what Cambridge would have been without Cambridge what a spectre of a dead University what a Sceleton of empty Colleges what a funeral of the Muses and a carkas of deceased Literature c. and after breaks forth into thanks to Almighty God for their happy deliverance And then taketh occasion hence to expatiate Learnedly in his Rabbinical way of the Antitiquity use and necessity of Universities Academias primum fundavit ipse Deus c. God was the first Founder of Universities of equal age with his Law and visible Church and not to dye but with them c. as he Elegantly and Learnedly goes on Thus his good will spred it self over the whole Universities but it was more peculiar to two Colleges in that of Cambridge unto which he was particularly related viz. Christs College where he had first been bred and Katharine Hall over which for many years he presided And this kindness he shewed by dedicating a Book to each That to Katharine Hall is before the first Horae Hebraicae he published Wherein by giving them account of his first falling upon Jewish Studies and the excellent method he used in perusing the Rabbins he like a careful Master directs their Studies and in the close he professeth his Dedication proceeded from that real respect and endearment he had to them and that he designed his Book as an eternal memorial of it What else sounded those kind words which he used in his Letters to forainers concerning his College styling the Students thereof Catharinenses mei And Doctor Castel who knew as much of his mind as any there being a great friendship between them speaking to him concerning the College calls it Your delighted in Katharine Hall T is true he was at first put in Master there by the Powers that then were but upon the happy settlement of these Kingdoms upon their old and true foundation of Monarchy and the restitution of the King our Doctor knowing the right of that place belonged to another namely to Dr. Spurstow voluntary and freely went and resigned it up to him but upon his refusal to return back again and take that charge he applied to the King who graciously bestowed his Letters upon him to confirm and settle him in that Mastership And upon his coming down with those Letters the Fellows of the College rode out some miles to meet him and to receive him with that ceremony as if he had been a New Master of Katharine Hall A small College indeed it was and illy built but yet was so blessed by God that it could boast of many famous and excellent Divines and Prelates of the Church of England and other very worthy Men formerly members of it and was usually stored with such numbers of Students that they could hardly be contained within the Walls of the College For the honour therefore of it as well as its necessary enlargement this our Master and the Fellows resolved to pull down at least some part of it and to build it with more decency capacity and advantage Towards which as every Fellow presently laid down twenty pounds so our Doctor gave a very liberal and generous contribution and moreover was instrumental by his interest with his
Friends to procure good benefactions for the same use from others But he died soon after the Work was begun So that the good Progress that is since made in that chargable Work is owing in the first place to the indefatigable pains of the Reverend and very Worthy John Eachard D. D. present Master and those very many generous persons in London and elsewhere whose love of Learning and favour to him have excited them freely to contribute thereunto But to return to Dr. Lightfoot Who besides the former contribution had before been a Benefactor to his College by redeeming a piece of Land to it And therefore is always mentioned at the Commemoration of the Benefactors It was not his want of affection to his College that made him reside not much there but partly because he thought himself most bound to be chiefly among his Flock of whose Souls he had the care and partly because in the Country was most retirement a thing that for the sake of his Studies he greatly affected to the last Which were not ingrateful to his old Age but rather an ease and a pleasure to it Studendo solor senectutem was a saying of his to a Learned Man XII His Patrons and Friends HIS great Learning and excellent Qualities reconciled him Friends and admirers among those of his own Rank and Degree and made him a favourite to Men of Eminency and Honour Besides those I have already mentioned he was dear to and highly valued by his Grace the most Reverend Father in God Gilbert late Lord Archbishop of Canterbury through whose mediation his Parsonage of Great Munden and his Mastership of Katharine Hall were confirmed to him by the King Which he acknowledged in two Epistles before two of his Hebrew and Talmudick Exercitations The Right Honorable Sir Orlando Bridgman sometime Lord Keeper of the Great Seal a Learned and Good Man took a pleasure in his Learning and when he was Judge and went the Circuits he always desired and frequently procured Dr. Lightfoot to preach at the Assises at Hertford whom for his Learned and unusual Notions he delighted to hear He was one of his great Encouragers to proceed in his Hebrew and Talmudical Explanations of the New Testament Consilio auxilio Patrocinio Munificentia by his Counsil aid Patronage and Bounty as he speaks himself in his Epistle Dedicatory before the Horae upon S. John The Right Honorable and Right Learned Sir William Morice Kt. one of the Principal Secretaries of State deserves to be mentioned in the next place who unasked unsought to was very serviceable to our Author in procuring the Kings favour and his Letters Patents for him The sense of which for none so sensible of kindnesses made him think himself obliged to put his Name before one of his Books He was also endeared to two Personages of Hertfordshire of great Honour and Integrity viz. Sir Tho. Brograve Baronet and Sir Henry Cesar Knight The former of these was doubly related to the Doctor viz. in affinity and in the course of his Studies being Learned in the Jewish literature As appears by a design he and the Doctor had of going to Dr. Castels Library to peruse some Books of his of that nature To which Dr. Castel in a Letter gives them free leave telling them That his Cabbalistic and Rabbinic Books were most of them at Higham Gobyon where his Study doors should stand wide open to give Sir Thomas and him entrance every Book they found there most truly at the service of them both to take and use at their pleasure The entercourse between Sir Thomas and the Doctor was very frequent both by Letters and Visits the distance not being so great only two miles but that they might walk the one to the other on foot which they often did out of that great endearedness that was between them and for conferring together in the things of their Studies A Friend of mine has heard the Doctor tell more than once how upon occasion of some discourse between them about such a Subject Sir Thomas departed from him and presently penned a Discourse about the University of Athens and brought it to him which the Doctor after lent out to some one that had desired it but could not call to mind to whom so that that Learned piece was stifled and irrecoverably gone And I have great cause to suspect that this which happened to the Writing of the Doctors friend happened also otherwhiles to himself In whose hands soever any of his Books or Writings lie concealed to say no worse of them they deserved not the Friendship of so worthy a Man His friendship to Sir Henry Cesar appeared in the several Visits he gave him in his sickness the small Pox which I think was mortal to him Though he was very fearful for his own Family yet his singular love and respect to Sir Henry made him not to prefer that consideration to his service in such a time Whose early death he very much lamented But his first and antient Friend Chaplain and Patron as he used to call him and that in many just regards we must not we cannot forget for he never forgat him to his dying day and scarcely ever spake of him but with a transport of affection I mean Sir Rowland Cotton of Shropshire Who gave him the Presentation of Ashley in Staffordshire and was the great instrument of putting him upon the study of the Rabbins and being himself very Learned in them was his Tutor as well as his Patron With much care tenderness and condescension did he guide and lead on my Studies as he publickly declares in an Epistle to Mr. William Cotton his Nephew and his Heir in the same way that he himself had been trained by that choice and incomparable Oracle of Learning Mr. Hugh Broughton And in the same Epistle He professeth he always esteemed it one of the choisest advantages that ever accrued to him that it was his hap and happiness at his first setting out into the Study of Scriptures and Divinity to be settled in his House and to come under his Tutorage and Instruction Undoubtedly Sir Rowland had perceived a good Spirit and an excellent genius in young Mr. Lightfoot and that he wanted nothing but counsil and direction and some body to recommend a good method of study to him to make him a great Scholar and this made that worthy Person undertake him himself as foreseeing what he would afterwards prove in case his Studies were well regulated at first This kindness he ever remembred which let him speak for himself He meaning Sir Rowland laid such doubled and redoubled obligations upon me by the tender affection respect and favour that he shewed towards me as have left so indelible an impression upon my heart of Honour to his dear Name and observance to his House of Bellaport that length of time may not were it out nor distance of place ever cause me to forget it As a Commentary upon which words
at an Episcopal Visitation held there by the Right Reverend Father in God Benjamin late Lord Bishop of Ely Nec periculosius aut terribilius sonâ—it olim Shibboleth Gileaditarum c. That the Shibboleth of the Gileadites antiently sounded not more dangerously than the Title of Saints of late Whereas as he shews in that Sermon and used to urge in the late times That by Saints is meant nothing but Christians in opposition to Heathens or Unbelievers And that the Apostle in that phrase speaks with the common notion of the Jewish Nation to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Holiness signifies no more than Within the Profession of the Jewish Religion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in Holiness signifies as much as In Heathenism But it is time to make an end though I am sensible all that hath been said is far short of what might have been concerning a Man of his Figure in the Learned World and what should if further accounts of him had come to hand from such his Learned friends and acquaintance as could or would have imparted them But what hath been written is sufficient to give a Draught of him Which however defective it may be it hath this advantage that it is a true one these notices being taken partly from such Persons who well knew him or were related to him and partly collected out of his Printed Epistles but chiefly out of abundance of other Letters loose Papers Note-books and other M S S. in my hands Which course is now become the most fashionable as it is indeed the best way of writing Historical matters Epistolaris Historia est optima Historia as Cardinal Baronius used to say I have had no temptation to write any thing favore aut odio having no other aim in this undertaking but to represent our Author fairly and truly to such as shall be disposed to read him or know him And I chose to digest it in this method as most proper for it being a hasty Rapsody of remainders of things worthy to be remembred concerning this excellent Man and which were omitted in the Account of his Life The method I know is not so correct and exact as it might have been and as it should if more time and leisure had been allowed If any would know our Author better let him have recourse unto his Books there he shall have Doctor Lightfoot speaking for himself and giving his own Character in every Page there he may read and see Learning Diligence Accuracy Candor Humility a love of Peace and an earnest scrutiny after Truth and a great Zeal for God and Religion shining every where And now upon the whole shall we retire from reading this long Relation without reaping any benefit thereby further than to have heard some news Then we have in effect but lost our time Great Examples are great arguments to provoke to imitation If we desire the Esteem he had left behind him among good Men let us take the course he did and try to arrive at his Virtue and Learning and if we would attain to that let use his tools I mean Industry Study Constancy and especially Modesty and a sense of our own Ignorance Without which last if any one hath attained to any considerable degree of knowledge thousands have failed thereof for the want of it This was Seneca's judgment Puto multos potuisse ad Sapientiam pervenire nisi putassent se pervenisse That many might have arrived to Wisdom had they not vainly thought that they had already done it Finally if we are any thing our selves or have any advantages communicated to us from the gifts and endowments of others as all is ultimately to be resolved into the grace and goodness of God so let us not forget to give him all the Praise and Glory I. STRYPE Ad Autorem ETsi jam tristem glacies incarcerat annum Excidit rigida penna caduca manu Ipse licet stupeat concretus pyxidis humor Durus in nigras perneget ire notas Immo etiam resoluta focis prodire tremiscit Pallens conspecta lacryma nigra nive Quamvis Musarum stagnent in marmora fontes Fluminis obliti vena nec ulla fluat Attamen huic dextrae veteri ne desit amico Quod negat undarum vena dabit silicis Gratulor ergo tibi Lightfoote volumine justo Quod libros donet postuma cura tuos Nam quasi praesentem nunâ— te compellat amice Musa memor palpi suspicione procul Tu Rabbinorum percurris singula sordes Edoctus planta transiliisse levi Dumque tuas longis redimis de noctibus Horas Concinnas nobis ex Oriente diem Abstulerat quondam Legis gens invida clavem ac In Talmude suo postea condiderat Hanc tu ruspando reperisti hac plurima pandis Et reseras nobis quae latuere diu Sic clavam Alcidae extorques ensemque Goliae Cum spoliis Phariis das modo sacra Deo Sic olim Paulus quam scripsit Epistola cunctas Exhibuit nobis Gamalielis opes W. D. IOHANNES LIGHT FOOT S. T. P. Agro Staffordiensi oriundus Ecclesiae Magnae Mundoniae in agro Hertfordiensi Rector Aulae S. Catharinae apud Cantabrigienses Praefectus Et Eliensis Canonicus Eruditione omnifaria praesertim Orientali Instructissimus Qui Thalmudicam doctrinam miro judicii acumine tractavit Et Rabbinicae literaturae venam exhibuit Quod rarum sine scoriis S. Scripturis obscurioribus lucem dedit confusis harmoniam In Chronologiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eruendis Conjector felicissimus Et Hebraicae veritatis Vindex strenuus Intimus Templi Hierosolymitani Mystes Qui secretiora adyta penetravit sacra ordinavit Atria mensus est Calamo vere Angelico Terram Canaaniticam Injuria temporis magna parte deperditam Face requirens Thalmudica Sibi ipsi Orbi restituit Qui bonas literas optimis ornavit moribus Suavitate singulari candore summo humilitate eximia Amicis maximum reliquit sui desiderium Omnibus exemplum Senectute vegeta Studendo scribendo concionando lubenter impensa Deposuit tandem quicquid erat mortale Horis vero Hebraice Talmudice impensis Nomen suum reliquit Aeternitati Sacrum Whereas at the beginning of the Indexes of this Volume there are inserted several Errors escaped in the same Here follow some others since observed upon review thereof what more the Judicious Reader shall meet with he is desired courteously to correct with his Pen. ERRATA'S In the Life and Appendix PAge IX line 10. read Lodice p. XIX l. 1. r. all p. XXII l. 37. r. Knorr p. XXVI l. 1. r. Turretinus Ibid. l. 36. r. And as one p. XXIX l. 12. r. Master and Patron p. XXX l. 2. r. We now commemorate Ibid. l. 12. r. My self I should p. XXXVII l. 19. r. Let us In the first Volume PAge 21. for § 14. read 24. p. 46. for 400 Men r. 600. p. 37. for Syris r. Syria p. 369. for Mugdala r. Magdala p. 453. l.
314 other lived longest of all the twelve The children of Israel after the Years of the Promise 315 Years of the Promise 316 death of the twelve Patriarchs do by degrees fall into all manner of Years of the Promise 317 abomination They commit Idolatry Josh. 24. 14. Ezek. 20. 8. They forget Years of the Promise 318 and forgo Circumcision the Covenant of their God and this was Years of the Promise 319 Years of the Promise 320 the reproach of Egypt Josh. 5. 9. c. They joyned in marriage with the Years of the Promise 321 Egyptians Lev. 24. 10. Exod. 12. 38. and walked according to such Years of the Promise 322 wretched principles as these therefore the Lord casteth them into a furnace Years of the Promise 323 Years of the Promise 324 of affliction and now as in Abrahams vision Gen. 15. 12. when Years of the Promise 325 the Sun of Religion is gone down among them an horrid darkness of Years of the Promise 326 Years of the Promise 327 impiety and misery comes upon them Yet doth the strength of the Years of the Promise 328 Promise shew it self wonderful in both the sexes in the men that they Years of the Promise 329 Years of the Promise 330 are strong to beget children though overpressed with intolerable labour Years of the Promise 331 and in the women that they bare their children with less pain and tediousness Years of the Promise 332 Years of the Promise 333 of travel then other women did being lively and quick in their Years of the Promise 334 delivery and were delivered before the midwives came at them Pharaoh Years of the Promise 335 when over-labouring of the men will not prevent their increasing Years of the Promise 336 in children giveth charge to the midwives for the destroying of the children when they should be born but Shiphrah and Puah two of the midwives observing Gods wonderful hand in the womens delivery disobeyed the Kings command and by a glorious confession of Gods hand which they saw will rather venture the Kings displeasure then fight against God for Years of the Promise 337 Years of the Promise 338 which their piety God marrieth them to Israelites for they were Egyptian Years of the Promise 339 women and builded up Israelitish families by them ver 25. Because the Years of the Promise 340 midwives feared God he made them houses PSAL. LXXXVIII LXXIX IN these times of bitterness and misery lived the two sons of Zerah or the Ezrahites Heman and Ethan 1 Chron. 2. 6. who had the spirit of the Lord upon them in the midst of all this affliction and they penned the eighty eight and eighty ninth Psalms the former sadly mourning for the present distress and the latter cheerfully singing the mercies of God in the midst of this distress and prophecying of deliverance And here is the proper place and order of these Psalms The Book of JOB IN these times when it went thus sadly with Israel in Egypt there shone forth the glorious piety and patience of Job in the land of Uz and here in order of time doth his book and story come in It is not possible to fix the time of his great trial and affliction to its proper date but there are two or three considerations which do argue that it was about these bitter times of Israels sinfulness and misery As 1. to consider how suitable it is to the providence of God and agreeable to his dispensation at other times as in the matter of Elias and the widow of Sarepta for one instance that when Religion was utterly lost and gone in the Church of Israel where it should have been to find it in the family of Job in a place where it might have been little supposed to have been found 2. How Job is preferred for his piety before any man alive and that before his patience had given it such a lustre 3. If Eliphaz be called a Temanite as being the immediate son of Teman it helpeth to scantling the time exceeding much for then was he the fourth from Esau as Amram was from Jacob and so their times might very well be coincident The Book of Job seemeth to have been penned by Elihu one of the speakers in it as may appear by these two things 1. Because in Chap. 2. when Jobs friends that came to lament with him and to comfort him are reckoned and mentioned by name Elihu is not named in the number arguing as it may well be conceived these two things 1. That he came not to Job from a place far distant as the other three did but neighboured upon him And 2. that he himself was the Historian and Pen-man that made the relation and therefore he named not himself when he named others 2. Because in Chap. 32. he speaketh of himself as of the Historian ver 15 16 17. They were amazed they answer no more they left off speaking When I had waited for they spake not but stood still and answered no more I said I will answer also I also will shew my opinion Job was a son of Nahor Abrahams brother descended from him by his son Uz Gen. 22. 21. and so Elihu and he came to live so near together the one being of Uz the eldest son of Nahor and the other of Bus the second The order of the Book is facile and direct the Penman in the two first Chapters sheweth how Job fell into his misery who before was one of the richest and most prosperous men in those parts On a Sabbath day when the sons of God presented themselves before the Lord that is when the professors of the true Religion were met together in the publike assembly Satan was invisibly there among them but the Lord seeth him and upon some conference about Job the Lord letteth Satan loose upon him in reference to his estate and another Sabbath upon the like occasion and conference he letteth him loose upon him in reference to his body so Satan destroyeth all that he hath and all his children Read ver 5. of Chap. 1. not when the days of their feasting were gone about but as the days of their feasting went about â— and smiteth him with an intolerable itch that his nails will not serve his turn to scratch but he is glad to get a potsheard to scrub himself Then come his three friends to him from a far distance and Elihu his cousen that lived near to him and these in several speeches to him do but aggravate his misery and prove miserable comforters The dialogues or disputation between him and his three friends do hold this course that he answereth and they reply upon him in the course of their age and seniority Their greatest drift is to prove him extraordinary sinful because he was extraordinarily punished which incharitable errour when he cannot convince them of because of their prejudice he stoppeth all their mouths by a confident imprecation or execration upon himself if he be so faulty
forty or the eighteen years of Eglons afflicting were the last eighteen Ehud 27 years of Ehuds eighty for by this means Othniel and Ehud are made Ehud 28 to start up in the very end of these sums of years and get a victory and no Ehud 29 Ehud 30 more news of them whereas it is apparent not only by the years of the Ehud 31 men lately cited and by Chap. 2. 19. but also by other passages that the Ehud 32 Ehud 33 Judge was not only their deliverer in one fought battle or the like but Ehud 34 that he was their instructer and helped and strove to keep them to the fear Ehud 35 Ehud 36 of the Lord Chap. 2. 17. and when any of the Judges did not so they are Ehud 37 noted for it as Gideon about his Ephod Abimeleck about his brethren Ehud 38 Ehud 39 and Samson about his women so that in what time of these fourscore years Ehud 40 of Ehud to place the eighteen of Eglons afflicting it is not certain nor is it Ehud 41 very much material seeing it is certain that they fell out sometime within Ehud 42 Ehud 43 those fourscore years A good space of time may we allot for Israels falling Ehud 44 to Idolatry after Othniels death and for Gods giving them up to their enemies Ehud 45 Ehud 46 power upon their Idolatry but whensoever that affliction comes it Ehud 47 comes so home that a King of Moab is King of Israel and hath his very Ehud 48 Ehud 49 Court and Palace in the Land of Canaan in the City of Jericho That City Ehud 50 was inhabited by Israelites before Eglon and his Moabites Ammonites and Ehud 51 Ehud 52 Amalekites drove them out and yet had not Joshua's curse seized on them Ehud 53 for that had reference only to Rahabs kindred and family to prohibite Ehud 54 Ehud 55 them for ever going about to fortifie and build it for a Canaanitish Town Ehud 56 again and Hiel that went about that work in Ahabs time was of that Ehud 57 Ehud 58 stock and that light upon him accordingly as will be touched there The Ehud 59 oppressours of Israel at this time were the very same Nation that came Ehud 60 against Jehoshaphat 2 Chron. 20. Namely Moabites Ammonites and Meunims Ehud 61 Ehud 62 or Amalekites and Edomites that dwelt promiscuously among Ammon as see Ehud 63 the Notes when we came there and those that are here spoken of are generally Ehud 64 Ehud 65 fat men ver 29. as was Eglon himself extraordinarily Ehud was a Ehud 66 man of Benjamin and probably of Gibeah for he was of the same family in Ehud 67 Benjamin that King Saul was of afterwards and thus the honour of Benjamin Ehud 68 Ehud 69 was somewhat restored in him and as Judah in Othniel hath the first Ehud 70 honour of Judge-ship so Benjamin in Ehud had the second Eglon is destroyed Ehud 71 Ehud 72 with a two edged sword compare Rev. 1. 16. About the latter end Ehud 73 of Ehuds life we may indeed suppose some of the passages of the Book of Ehud 74 Ruth to have come to pass for that Book containeth the story of a very Ehud 75 Ehud 76 long time but the exact place in the Book of Judges where and the exact Ehud 77 time in Chronicle when to lay any particular of those occurrences is not Ehud 78 Ehud 79 to be found nor determined World 2690 Ehud 80 EHUD dieth The Book of RUTH TOwards the aiming and concluding upon the time of the story of the Book of Ruth these things may not unprofitably be taken into consideration 1. That Salmon who came with Joshua into the land married Rahab and of her begat Boaz who married Ruth Matth. 1. 5. 2. That from Salmons coming into the land to the birth of David were 366 years namely 17 of Joshua 299 of Judges 40 of Eli and 10 of Samuel and yet was this long space of time taken up by four men viz. Salmon before he begat Boaz of Rahab and Boaz before he begat Obed of Ruth and Obed before he begat Jesse and Jesse before he begat David so that you must allow to every one of them near upon a hundred years before he begat his son 3. That from their coming into Canaan to Ehuds death were 137 years 4. Now grant that Rahab lived sixty years in Israel before she had Boaz by Salmon and that Boaz lived an hundred years before he was married to Ruth both which are fair allowances yet will this his marriage with Ruth fall but three years after Ehuds death So that this Book of Ruth may be taken in between the third and fourth Chapters of the Book of Judges The Book of Ruth setteth out the great providence of God in bringing light out of darkness Ruth a mother of Christ out of the incest of Lot a special mark over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lots eldest daughter lying with her father Gen. 19. 34. and a special mark in a great letter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Ruth going to Boaz his bed Ruth 4. 13. seem to relate one to the other and both together to point at this providence Boaz born of a Heathen woman and married to a Heathen woman but both these become Israelites and holy After the reading of the Book of Ruth the Reader and story return to the fourth of Judges JUDGES CHAP. IV. V. World 2691 Deborah 1 Deborah 2 DEBORAH and BARAKS forty years begin Israel after the death Deborah 3 of Ehud fall to their old Idolatry again and for that ere long fall under Deborah 4 Deborah 5 oppression Shamgar got one wonderful victory for them but wrought Deborah 6 not a perfect deliverance Deborab a woman of Ephraim ariseth after him and Deborah 7 Deborah 8 judgeth the people she being a Prophetess and by the spirit of Prophecy stirreth Deborah 9 up Barak of Nephtali to fight with Sisera whom he overcometh by an army Deborah 10 of Galileans but Sisera himself falleth by the hand of a Proselytess woman Deborah 11 Deborah 12 Then Deborah and Barak sang Here the man of Nephtali giveth goodly Deborah 13 words They tell the sad case of Israel in Shamgars and Jaels times before the Deborah 14 Deborah 15 victory was gotten over Sisera that men durst not go in the common ways nor Deborah 16 dwell in villages and unwalled Towns for fear of the enemy The rich and Deborah 17 Deborah 18 gallant men that used to ride on white Asses durst not ride in those times and Deborah 19 the rulers durst not sit in Judgment for fear of being surprised and people Deborah 20 Deborah 21 durst not go to the Town wells to draw water for fear of the enemies archers Deborah 22 but now all these may speak of the actings of God towards the forsaken villages Deborah 23 Deborah 24 and towards the forlorn places of Judicature in the gates for they
the Chronicles saith All Israel were eleven hundred thousand men and the Book of Samuel saith they were only eight hundred thousand men here are three hundred thousand difference and the Book of Samuel saith that the men of Judah were five hundred thousand but the Book of Chronicles saith they were only four hundred and seventy thousand Here is thirty thousand difference Now for the reconciling of this great and double diversity it is to be observed That there were four and twenty thousand Souldiers and Officers that attended David monthly so many every month these make in all two hundred eighty eight thousand 1 Chron. 27. These were as it were a standing Guard about the King every Month and ready for any sudden expedition There were besides these the Rulers of the Tribes and Officers under them and the Overseers and Rulers of the Kings imployments and Officers under them but the number of these was not put into the account of the Chronicles of David vers 24. so that here is the resolution of the scruple the whole number of men able to bear Arms in Israel were eleven hundred thousand and five hundred thousand in Judah but of these there were three hundred thousand of Israel and thirty thousand of Judah that were already listed and in the constant service and imployment of the King and these Joab gave not in the account because their number and list had been known long and because the King would not lay Taxes on his own servants Amongst all this number Levi and Benjamin were not reckoned For before Joab came home to sum them for he began furthest off first a plague began among the people and now the Lord began to cut off them that David had begun to make his pride and intended to make his profit The Lord proposeth to David three things among the rest whether three years famine should come upon the Land 2 Chron. 21. 12. which the Book of Samuel expresseth Shall seven years famine come vers 13. that is Shall three years famine come to make up those that have been already to be seven There had been already three years famine for the Gibeonites and this year of numbering the people was almost out and shall three years famine more come to make up seven And so we have a very good direction and guide about the order and times of the Stories that went last before concerning the three years famine and this joyned to it and this helpeth still to confirm that Series in which we have laid them or indeed rather in which they lye of themselves Where Abraham had his knife unsheathed to slay his Son but was stayed by command from Heaven In the very same place had the destroying Angel his sword drawn to slay Jerusalem but was restrained by the Lord the place was a threshing floor on Mount Moriah that belonged to Ornan or Araunah or Auranah for it is twice so written in the Text And by these several names one near another was he called A man that was descended of the Royal blood of the Jebusites and that now lived with and was the chief among other Jebusites that injoyed estates in and about Jerusalem under a Tribute This place David purchaseth in two several parcels and for two several sums The very floor and the Oxen and materials for sacrifice he bought for 50 shekels of silver 2 Sam. 24. 24. But the whole place of the Mount of the house which was a very large compass cost him six hundred shekels of gold 1 Chron. 21. 25. There David builds an Altar and sacrificeth and the Lord answereth him by fire from Heaven and from Heaven doth by this token point out the place where the Temple should be built I CHRON. XXII Vers. 1. 2 3 4 5. World 2989 David 40 DAVID prepareth for the building of the Temple He setteth Proselites or converted Gentiles a work to get stones for it This was a Type of the spiritual Temple to be built up by Gentiles under the Gospel The first Book of KINGS CHAP. I. all DAVID in his old age is struck with a cold dead palsie that no clothes can keep him warm whereupon his Phisicians perswade him to marry a young fresh Damzel which proveth to be Abishag of Shunem in the County of Issachar Adonijah upon the Kings age and decrepitness stands up for the Kingdom the Kings darling and like Elies Sons spoiled by his father for want of reproof his next child to Absalom by another woman and like Absalom in beauty and rebellion His aspiring to the Kingdom causeth David to anoint Solomon to put the matter out of question But here is a matter of some question about the time of Solomons anointing and about the order of this Chapter We find three times mention of Solomons being made King namely twice in the Book of Chronicles and once here see 1 Chron. 23. 1. 29. 22. Now the doubt lieth in this whether he were three times made King indeed and so all the three Texts that speak of it to be taken severally or whether only twice as 1 Chron. 29. 22. seemeth to settle and then this Story to be concurrent with one of those relations in the Chronicles That that must give light in this obscurity is this That this anointing of Solomon mentioned in this 1 King 1. upon this aspiring of Adonijah was the first time that ever David shewed who should raign after him see ver 20 27. and therefore it must needs be held concurrent or the same with that making Solomon King in 1 Chron. 23. 1. and the current of the Story will make it plain Only that scruple that lies yet in the way that being supposed is this That David at this first unction of Solomon should be in his chamber and upon his bed and exceedingly decrepit And yet at his second anointing should be in the midst of his Princes and Commanders and standing upon his feet 1 Chron. 28. 2. But this also will be removed if it be but considered that Davids present infirmity was not sickness but coldness and benummedness and old age he was heart whole and head whole but he was old and palsick and therefore though his most common and most commodious posture and composure was to be in his chamber and upon his couch yet upon such an occasion as to Crown Solomon again before all Israel he can come forth and stand upon his feet and make Orations and give advice for things to come I CHRON. XXII from vers 6. to the end And XXIII vers 1. THE juncture of the Story here lieth plain and easie David having caused Solomon to be anointed because of the ambition of Adonijah and that conspiracy being broken he first giveth him in charge the building of the House of the Lord as the first thing to be looked after And thus when David was old and full of days he made solomon King as is related in 1 King 1. and so the first verse
a man not to be certainly pointed out either who he was or when he lived and therefore that Chapter must necessarily be taken up where it lies because it is not possible to find out where else to lay it 5. The last Chapter is some part of it Batshebaes words to Solomon and some part of it Solomons words in her commendation and in commendation of all women like her And the former part which are her words might very well be laid in her Story and in Solomons minority namely after vers 25. of 2 Sam. 12. but yet it is very properly laid here where it is because the words of Solomon in commendation of such women as she were delivered when he delivered his other Doctrines and Proverbs and so the occasion that drew out those words is fitly joyned to the time of the words themselves Solomon is called Lemuel by his Mother as alluding or tuning to Shemuel or Samuel a Son of his mothers vows as Solomon is here averred by his mother to be of hers She giveth him many excellent Lessons in his tender years toward the making him a good man and a good King for which when he comes to mature years he highly commends and extols a good woman such a one as his mother was in an Acrostick or Alphabetical Oration The Song of SOLOMON or The CANTICLES AFTER the building of the Summer House in the Forrest of Lebanon Solomon pens the Book of the Canticles as appeareth by these passages in it Chap. 4. 8. Come with me from Lebanon my Spouse with me from Lebanon And Chap. 7. 4. Thy nose is as the tower of Lebanon c. Upon his bringing up Pharaohs Daughter to the house that he had prepared for her 1 King 9. 24. he seemeth to have made this Song For though the best and the most proper aim of it was at higher matters then an earthly marriage yet doth he make his marriage with Pharaohs Daughter a type of that sublime and spiritual marriage betwixt Christ and his Church Pharaohs Daughter was a Heathen and a stranger natively to the Church of Israel and withal she was a Black-moor as being an African as Cant. 1. 4 5. alludeth to it and so she was the kindlier type of what Solomon intended in all particulars CHAP. X. 2 CHRON. IX From beginning to vers 29. Solomon 31 THE Queen of Sheba cometh to hear the wisdom of Solomon and so Solomon 32 condemneth the Generation of the Jews that despised the wisdom of the Solomon 33 Father Matth. 12. 42. Solomon as is probable is yet flourishing in State Power Solomon 34 and Religion And is a Prince of admirable Peace at Salem a figure of the Solomon 35 King of Righteousness and the King of Peace CHAP. XI From beginning to vers 41. Solomon 36 IN his old age Solomon is drawn away by his Idolatrous Wives to forget Solomon 37 God The wisest and the happiest man like Adam undone by women Solomon 38 Hereupon his prosperity and his happiness began to change The Book of ECCLESIASTES AFTER his great fall Solomon recovereth again by repentance and writeth this Book of Ecclesiastes as his penitential dirge for that his folly He calleth himself in it Koheleth or the Gathering-Soul either recollecting it self or by admonition gathering others that go astray after vanity He sheweth in it that all things on this side Heaven are but vanity and he had found it so by sad experience and so the Kingdom promised to David which was to be everlasting must not be expected to be of this world as Joh. 18. 36. 1 KING XI Vers. 41 42 43. And 2 CHRON. IX Vers. 29 30 31. THE Book of Chronicles omitteth to mention the fall of Solomon as he had omitted the fall of David World 3029 Solomon 39 Solomon dieth having reigned forty years as his father David had done and Solomon 40 having had a great fall in his time as his father David had had yet like him is recovered pardoned and saved Kingdom of JUDAH 1 KINGS XII from beginning Division 1 to Vers. 25. World 3030 Rehoboam 1 Ieroboam 1 REHOBOAM through his folly and tyranny looseth the people by threatning them with a heavy yoke Christ seeketh to regain them by promissing a light one Matth. 11. 29 30. Shechem once the stage of blood Gen. 34. is now the scene of this unhappy division Rehoboam was now one and forty years old 2 Chron. 12. 13. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childish and simple 2 Chron. 13. 7. but of an haughty and oppressive spirit and so proveth himself a very fool Eccles. 2. 19. though he were the son of so wise a Father Kingdom of ISRAEL 2 CHRON. X. all And XI Division 1 to Verse 5. World 3030 Rehoboam 1 Ieroboam 1 JEROBOAM of Ephraim draweth ten Tribes from the house of David from the Temple that stood near it and from the promise of Christ that was affixed to it And this suddain rent of Solomons Kingdom did plainly teach that the King and Kingdom promised to David was not of this world but of another which King and Kingdom the revolting Tribes have now forsaken and by forsaking have lost Christ have lost Religion and have lost themselves And here is a kind of an Antichristian faction now risen in the world before Christs appearing The very foundation of this revolt of the Tribes was laid in the blood of Adoram Rehoboam seeketh to reduce the people with a strong hand whom with a gentle he would not retain PSAL. II. WITH the Story of the Apostacy of the ten Tribes read the second Psalm which was prophetically made by David Act. 4. 25. upon this revolt and rebellion and this is the first aim and intent of it though in a second and more full it hits upon the greater rebellion which this but typified and that is Judahs despising and crucifying the Lord of life being indeed exhibited as Israel despiseth him here being promised And as the Psalmist had touched in the first Psalm upon the fall of Adam who miscarried by walking in the counsel of the ungodly the Serpent and the seduced woman and had shewed a way how to withstand and escape such counsellings namely by meditation and delight in the Law of the Lord. So doth he in this Psalm touch upon the fall of the ten Tribes and how they miscarried by casting away the cords of obligation which God had tied them in to the throne of David and he giveth admonition to them to be wiser and adviseth both them and the generation that put the Lord to death and all ages to come To kiss the Son by a loving and submissive obedience as 1 Sam. 10. 1. and so to escape the wrath to come Matth. 3. when the Lords anger should be kindled and destroy the people that had been his destroyers 2 CHRON. XI From ver 5. to the end of the Chapter REhoboam fortifieth divers Cities Rehoboam 2 Ieroboam 2 Division 2 in Judah and Benjamin Rehoboam 3
destroyeth Senacheribs Army yet should Judah at last be also cast off and become Lo-ammi and then the Gentiles should be called in in Israels and Judahs stead And thus having laid the generals of his Prophesie down in the first Chapter he goeth on in the second to particularize upon those heads and to shew the reason and manner of the Jews rejection and the manner and happiness of the Gentiles calling And thus the time of these two first Chapters is reasonably apparent 3. His third and fourth Chapters may be supposed to have been delivered by him at the same time because in Chap. 4. 3. he speaketh of the Plagues of Locusts and that Amos and Joel had spoken of fore-telling them also as they had done In the third Chapter under the parable of another marriage with an adulterous wife he fore-telleth the iniquity of the people after their return out of Babel into their own Land and also their state in their present rejection when they neither follow Idols nor God when neither as a wife they adhere to God nor yet to any other god as to another husband The fourth Chapter taketh the people up as they were in their present posture in the Prophets time and sheweth their wickedness and what Judgments the Lord had in store for them and according to this tenor he goeth on through the rest of his Book 5. The rest of the Book may be supposed coincident some of it with the times of Ahaz and some of it with the former times of Ezekiel even to the captiving of the ten Tribes as shall be observed when we come there The Prophesie of JOEL all IN these latter days of Jeroboam the second and much about the times of Amos his first prophecying among Israel did Joel also appear and begin to prophecy among Judah Some of the Hebrew Doctors have conceived him to have lived in the time of Elisha and that these threatnings of his of famine were accomplished in the seven years famine in that time 2 King 8. 1. others have supposed him to have lived and prophesied in the times of Manasseth King of Judah casting his time as much too forward as the other was too backward but his Subject matter will declare his time for seeing he speaketh of the same Plague of Locusts and of drought and fire that Amos doth it is an argument sufficient to conclude that Amos and he appeared about the same time He sadly bemoaneth and describeth in his two first Chapters the miserable famine and grievous condition that the people were brought into through the Plagues of Locusts and Drought and painteth out the Catterpillars and Cankerworms and Locusts which he calleth the Northern Army as if they were an Army of men indeed They came in at the North part of the Land from towards Syria and Hamath and kept as it were in a body and devoured all before them as they went along to the South part and there as they were facing about to go off below the point of the dead Sea the barrenness of that part affamished them who had affamished the whole Country The Prophet yet concludes afterwards with comfortable promises of Rain after the Drought and flourishing Trees and times after these Locusts And upon that discourse of the restitution of temporal blessings he riseth to speak of spiritual blessings in the days of Christ in the gift of Tongues and in the wonders that should attend Christs death and that should go before the destruction of Jerusalem and concludes in the third Chapter with threatnings against the enemies of Jerusalem and particularly foretelleth the destruction of the Army of Senacharib against which the Lord caused his mighty ones to come down vers 11. namely his Angels and destroyed them in the valley of Jehoshaphat before Jerusalem This Hosea also had particularly pointed at Hos. 1. 7. The Book of AMOS all THIS Prophesie is so clearly dated that there needeth not to use many words to shew in what time to lay it It was uttered in the days of Jeroboam and in the days of Uzziah that they lived together and of this Prophets prophesying in any Kings reign further there is no mention Almost at the end of his Book he telleth us that Jeroboam was then alive and Amaziah the Priest of Bethel would have stirred him up against Amos as against a Traytor Chap. 7. 10. c. so that this Book is to be taken in in the latter times of Jeroboam and the proper order of it falleth between the seven and twenty and eight and twenty verses of 2 King 14. And in the same place also come in the Books of Hosea and Joel And so we may observe the dealing of the Lord with Israel the plainer For whereas they had been brought very low by their enemies and their miseries were become exceeding great the Lord yet would not destroy them but would try them with one kindness more and so he gives them great ease and deliverance by Jeroboam But when both Jeroboam and they continued still in the Idolatry of the old Jeroboam and in the wickedness of their own ways the Lord sendeth these Prophets amongst them to foretel their final destruction and overthrow Amos neither a Prophet nor a Prophets son by education Chap. 7. 14. that is neither Tutor nor Scholler in the Schools of the Prophets but a Shepherd of Tekoa and of a rude breeding yet like the Galilean fishers becomes a glorious Scholler in the School of the Lord and a glorious Teacher in the Congregation of Israel He began to prophesie two years before the Earthquake and told of it before it came that the Lord would smite the Winter house with the Summer house Chap. 3. 15. and the Lintel of the door of the Idolatrous Temple should be smitten and the posts shake Chap. 9. 1. and so there should be a rent and breach in the Idoll Temple at Bethel when the Lord now came to visit them as there was at the Temple in Jerusalem at the death of Christ. It is very generally held by the Jews that this Earthquake was at that very time when Uzziah was struck Leprous but that that cannot be we shall observe when we come forward to the year of his death Amos prophesieth against six Nations besides Israel and Judah and concludeth them all under an irreversible decree of destruction for so should that clause be rendred which in every one of the threatnings breedeth so much difficulty of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not revoke it For the sense lieth thus The Lord will roar from Zion and utter his voice from Jerusalem And thus saith the Lord For three transgressions of Damascus and for four I will not revoke it That is I will not revoke that voyce but Damascus shall be destroyed and so of the rest For the masculine affixe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be referred to any thing that went before but only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His
which lay so together might lye also together and threatnings and denunciations of Judgments might come as it were all in one body For it may be observed that very much of this Book that lieth before the Story of Sennacherib is threatning and terrour and the most of the Book that lieth after is comfort and promises Only upon mention and promise of Cyrus Chap. 44. 45. there is a grievous threatning of Babylon which ere long grew great Chap. 46. 47. for Cyrus was to destroy it 2 KING XXI to vers 17. 2 CHRON. XXXIII to vers 11. World 3311 Division 282 Manasseh 1 MANASSEH reigneth 55 years A very bad son of a very good Division 283 Manasseh 2 father He equalleth or rather exceedeth the very Canaanites in Division 284 Manasseh 3 abominable wickedness He is a most extream Idolater Murderer and Division 285 Manasseh 4 Conjurer Division 286 Manasseh 5 2 KING XVII from vers 24. to end Division 287 Manasseh 6 In his time the Kings of Assyria planted Samaria with a mongrel people Division 288 Manasseh 7 from divers Countries Esar-haddon was the man Ezr. 4. 2. who seemeth Division 289 Manasseh 8 also to be called Asnapper vers 10. unless the Commander in chief in Division 290 Manasseh 9 that expedition bare that name These Samaritans newly setled are devoured Division 291 Manasseh 10 with Lions as the Prophet that came from Samaria was 1 King Division 292 Manasseh 11 13. for doing contrary to the Lord. In after times they grow constant Division 293 Manasseh 12 enemies and bitter against the Jews yet cometh Josiah in the next generation Division 294 Manasseh 13 and destroyeth the relicks of Idolatry in the very midst of them Division 295 Manasseh 14 To this Plantation of the Country and Cities of Samaria with such Forreiners Division 296 Manasseh 15 may that Prophesie refer in Esay 7. vers 8. if we will count the Division 297 Manasseh 16 time from the very delivery of the Prophesie Within threescore and five Division 298 Manasseh 17 years shall Ephraim be broken that it be not a people Which Prophesie being Division 299 Manasseh 18 delivered about the third or fourth year of Ahaz if we count those Division 300 Manasseh 19 sixty five years forward the end of them will fall about the four or five Division 301 Manasseh 20 and twentieth year of Manasseh And the matter so taken may be understood Division 302 Manasseh 21 in this sence That the Prophet there denounceth such a ruine Division 303 Manasseh 22 to Ephraim and Damaseus is also included in the same Prophesie and Division 304 Manasseh 23 was concluded also under the same Plantation that it should no more Division 305 Manasseh 24 be a People or Country of that name but the very name now changed Division 306 Manasseh 25 gone and rooted out We gave another gloss and date upon these words and years before namely counting them backward from the captiving of Samaria as here we count them forward from the delivery of the Prophesie the Reader may judge and take his choice The Prophesie of HABAKKUK all IN these wicked times of Manasseh lived Habakkuk and Prophesied against his wickedness and of him and Nahum may very well be understood that passage in 2 King 21. 10. The Lord spake by his servants the Prophets saying Because Manasseh the King of Judah had done these abominations c. therefore I am bringing evil upon Jerusalem and Judah that whosoever heareth of it both his ears shall tingle which in a manner is the very same with that in Hab. 1. 5. Behold ye and regard and wonder marvelously for I will work a work in your days which ye will not believe though it be told you For loe I raise up the Chaldeans c. This Judgment upon Judea by the Caldeans was yet to come after some space of time as Chap. 2. 3. and this Prophet fore-armeth against it by that golden Doctrine The just shall live by faith and by fore-telling the Judgements upon Babel it self He prayeth for the preservation of Prophesie in the captivity in a forrain Land and calleth the captivity The midst of years viz. 'twixt Samuel and Christ He taketh out his own lesson that he readeth to others of living by faith and professeth in the greatest extremities and improbabilities of good yet to rejoyce in the Lord and to joy in the God of his salvation 2 CHRON. XXXIII from vers 11. to the end 2 KING XXI from vers 17. to the end Division 307 Manasseh 26 THE wickedness of Manasseh doth in time bring him into chains in Division 308 Manasseh 27 Babel they bring him to be humbled for his wickedness and that Division 309 Manasseh 28 brings him into his throne again Both his mind and his estate received a Division 310 Manasseh 29 great change and alteration in what time of his reign he was carried to Division 311 Manasseh 30 Babel and how long he continued there is undeterminable but upon his Division 312 Manasseh 31 return to Jerusalem again he maketh a great reformation and builded divers Division 313 Manasseh 32 great buildings and garrisoned the strong Cities of Judah Division 314 Manasseh 33 And now since the Assyrian Monarchy is ready to fall in the next Generation Division 315 Manasseh 34 let us look back a little upon the growth and rise of it hitherto Division 316 Manasseh 35 and upon the Syrian Kingdom which it hath a good while ago swallowed Division 317 Manasseh 36 up Damaseus the head of Syria Esay 7. 8. was extantin the days of Abraham Division 318 Manasseh 37 Gen. 15. 2. but not mentioned of any great victoriousness till the days of Division 319 Manasseh 38 David nor then the head of Syria neither for then was Syria divided into Division 320 Manasseh 39 several Kingdoms as Aram Zobah Aram beth-Rehob Aram Naharaim Division 321 Manasseh 40 and Aram Damaseus 2 Sam. 8. 3. 10. 8. The chief King among them in Division 322 Manasseh 41 those times was Hadadezer the son of Rehob King of Zobah and who Division 323 Manasseh 42 had now joyned Rehob and Zobah into one Kingdom and had also Division 324 Manasseh 43 brought Aram Naharaim or some good part of it into the same Monarchy Division 325 Manasseh 44 Compare Psal. 60. the title with 2 Sam. 8. 3. c. Rezin a servant Division 326 Manasseh 45 of his runs away from him and goes to be King of Damaseus 1 King Division 327 Manasseh 46 11. 23. then that City began to peep up and ere long to be head of all Division 328 Manasseh 47 Syria and these Kings reigned there Benhadad the son of Tabrimmon Division 329 Manasseh 48 the son of Hezion in the days of Asa 1 King 15. 18. Then Benhadad Division 330 Manasseh 49 the Son of this Benhadad in the days of Ahab 1 King 20. 134. and of Division 331 Manasseh 50 his son Joram 2 King 6. 24. Him Hazael one of his
this stay of Paul at Ephesus He fought with beasts there after the manner of men 1 Cor. 15. 32. which seemeth to be understood of a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fighting with wild beasts in the Theater as was the barbarous and bestial custom of the Romans and those times For 1. Observe in the hubbub of Demetrius Pauls companions are haled presently into the Theater ver 29. as if there the people had that that would take a course with them 2. Observe that the Asiarchae or Theater-Officers are Pauls friends as having knowledge and acquaintance of him and with him before 3. Demetrius his uproar which was the greatest danger that Luke hath mentioned of him was not till after he had written his Epistle to Corinth in which he speaks of fighting with beasts and therefore that could not be meant 4. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth seem clearly to distinguish it from any combate in a borrowed sense 5. The trouble that befel him in Asia by which he was pressed above measure and even despaired of life 2 Cor. 1. 8 9. cannot be understood so well of the tumult of Demetrius for we read not of any hand laid upon Paul in it as of some other danger nearer dearth In the latter year of these two above written which was part of Pauls last year at Ephesus on the 13th day of October of that year Claudius the Emperor dieth and Nero succeedeth him a wretch whose memory is not worth looking after unless it be for detestation yet must we in our further progress of viewing the actions of Paul and ranking his Epistles be beholden to the Chronical observation of his years Paul himself saith to the Elders of Ephosus By the space of three years I ceased not to warn every one Acts 20. 31. And yet Luke in this Chapter specifieth only two years and a quarter ver 8. 10. The comparing of which two sums together doth help us to measure the time of his abode there mentioned from ver 20. and forward Namely that he spent three months in disputing in the Jews Synagogue and two years in the School of Tyrannus and three quarters of a year after in going up and down Asia The expiration of his three years was about Pentecost in the first year of Nero. CHRIST LV NERO. I ACTS CHAP. XIX Vers. 21 22. After these things were ended Paul purposed in spirit when he had passed thorow Macedonia and Achaia to go to Ierusalem saying When I have been there I must also see Rome 22. So he sent into Macedonia two of them that ministred to him Timotheus and Erastus but he himself staid in Asia for a season PAuls thoughts of going to Rome do argue the death of Claudius who had banished all the Jews from thence Acts 18. 2. and that by the coming in of Nero a new Emperor that Decree was extinct and freedom of access to Rome opened to them again For it can be little conceived that Paul should think of going thither when he could neither find any of his Nation there nor he himself come thither without certain hazzard of his life as the case would have been if Claudius and his Decree were yet alive It is therefore agreeable to all reason that the death of Claudius and the succession of Nero was now divulged and Paul thereupon knowing that it was now lawful again for a Jew to go to Rome intendeth to take a farewel journy and visit to Macedonia Achaiah and Jerusalem and then to go and preach there Claudius died the 13th day of October as was said before and Nero instantly succeeded him A Prince of so much clemency and mansuetude in the beginning of his reign that Titus the Emperour afterward used to say that the best Princes exceeded not the first five years of Nero in goodness And Seneca if he flatter not the Prince or his own tutorage of him gives him this among many other Encomiums of him Lib. de Clementia which he dedicates to him Potes hoc Caesar praedicare audacter omnium quae in fidem tutelamque tuam venerunt nihil per te neque vi neque clam reipublicae ereptum Rarissimam laudem nulli adhuc principum concessam concupisti innocentiam Nemo unus homo uni homini tam charus unquam fuit quam tu populo Romano magnum longumque ejus bonum It must be some space of time before Claudius death could come to be reported at Ephesus it is like the new year after the Roman account might be stept in Whensoever it was that Paul heard the news and that a door of access to Rome was opened for the Jews again he sets down his determination to stay at Ephesus till Pentecost and then to set for Macedon and back to Jerusalem and then to Rome Upon this resolution he sendeth Timothy and Erastus into Macedon before him appointeth them to call at Corinth in the way and intends himself to stay at Ephesus till they should come thither again to him 1 Cor. 16. 10 11. Between Vers. 22. and Vers. 23. of this XIX CHAP. of the ACTS falleth in the time of Pauls writing THE FIRST EPISTLE TO THE CORINTHIANS He being now at Ephesus and having set down the time of his removing thence namely at Pentecost coming 1 Cor. 16. 8. He had now been at Ephesus well towards three years and had met with many difficulties yet had so prevailed by the power of the Gospel that not only all along hitherto many people were continually converted but even now alate many conjurers and such as used magical Arts devoted themselves to the Gospel and their books to the fire and became the renewed monuments of the power and prevalency of the divine truth This was that great and effectual door opened to him of which he speaketh 1 Cor. 16. 9. and which occasioned his stay at Ephesus still when he had sent Timothy and Erastus into Macedonia Acts 19. 21. In the time of which stay there Stephanas and Fortunatus and Achaicus come from Corinth 1 Cor. 16. 17. with Letters from the Church to Paul 1 Cor. 7. 1. and he upon their return returns his answer in this Epistle sent by Titus and another 2 Cor. 12. 18. Some Postscripts have named Timothy for the the bearer antedating his journy to Corinth which was not in his going to Macedon but in his return back and when this Epistle had already given them notice of his coming that way 1 Cor. 16. 10. Apollos when Paul wrote this Epistle was with him at Ephesus and was desired by Paul to have gone along with the brethren to Corinth but he would not 1 Cor. 16. 11. it may be because he would not countenance a faction there by his presence which was begun under his name The Church was exceedingly broken into divisions which produced very doleful effects among them These several enormities raged in that Church though so lately and so nobly planted and all originally derived
36. 1. R. Chinna bar Papa R. Samuel bar Nachman went by a man that was plowing on the seventh year the year of release R. Samuel saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed R. Chinna saith Our master did not teach us thus for it is forbidden to say God speed to one that is plowing on the seventh year John stileth himself an Elder and so doth Peter 1 Pet. 5. 1. not as laying aside their Apostolical power but as dealing with those to whom they write in a Ministerial way and by this very title that they assume to themselves they closely intimate that thenceforward the extraordinary Function and gifts Apostolick must not be expected but the Ministerial in the ordinary way of Elders or Ministers as the title had been long and vulgarly known And yet when he speaks of Diotrephes and his abusiveness he then threatens to shew his Apostolick power and himself A Son of thunder against him THE REVELATION OF JOHN AS it will be easily admitted to place this Book last of all the New Testament because it stands so in all Bibles so on the other hand it will be cavilled at that I have brought in the writing of it so soon as before the fall of Jerusalem since it hath been of old and commonly held that it was penned in the reign of Domitian far after these times that we are upon But the reasons by which I have been induced thereunto will appear out of some passages in the Book it self as we go through it As God revealed to Daniel the man greatly beloved the state of his people and the Monarchies that afflicted them from his own time till the coming of Christ so doth Christ to John the beloved Disciple the state of the Church and story in brief of her chief afflicters from thence to the end of the world So that where Daniel ends the Revelation begins and John hath nothing to do with any of the four Monarchies that he speaketh of but deals with a fifth the Roman that rose as it were out of the ashes of those four and swallowed them all up The composure of the Book is much like Daniels in this that it repeats one story over and over again in varied and inlarged expressions and exceeding like Ezekiel's in method and things spoken The style is very Prophetical as to the things spoken and very Hebraizing as to the speaking of them Exceeding much of the old Prophets language and matter adduced to intimate new stories and exceeding much of the Jews language and allusion to their customs and opinions thereby to speak the things more familiarly to be understood And as Ezekiel wrote concerning the ruine of Jerusalem when the ruining of it was now begun so I suppose doth John of the final destruction of it when the Wars and miseries were now begun which bred its destructions REVEL Chap. I II III. THE three first Chapters refer to that present time when John wrote and they contain the story of his obtaining this Revelation and of the condition of the seven Churches of Asia at that time declared in the Epistles directed to them John travelling in the Ministry of the Gospel up and down from Asia Westward cometh into the Isle Patmos in the Icarian Sea Vid. Strab. lib. 10. an Island about thirty miles compass Plin. lib. 4. cap. 12. and there on the Lords day he hath these visions and an Angel interprets to him all he saw He seeth Christ clothed like a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 13. See the LXX in Exod. 28. 4. and girded over the paps as the Priests used to be with the curious girdle His appearance full of Majesty and gloriousness described in the terms of Daniel Chap. 7. 9. 10. 5 6. Amongst other his Divine titles he is called Alpha and Omega terms ordinarily used by the Jews only uttered in their Hebrew Tongue to signifie the beginning and the end or the first and the last Midr. Tillin fol. 47. 2. Abraham and Sarah performed all the Law from Aleph to Tau Marg. tripl targ in Deut. 18. 13. He that walks in integrity is as if he performed all the Law from Aleph to Tau He directs Epistles to be sent to the seven Churches of Asia who are golden Candlesticks though very full of corruptions it is not a small thing that unchurches a Church and inscribed to the Angels of the Churches This phrase translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliahh Tsibbur the title of the Minister in every Synagogue who took care for the publick reading and expounding of the Law and Prophets And these Epistles are sent accordingly to the Ministers of the several Churches that they might be read openly in their Congregations There are seven several Epistles to the several Churches dictated immediately and sent by Christ and another general one from John to them all in which he shews the warrant and way of writing those seven He terms the Holy Ghost the seven Spirits according to the Jews common speech who from Isa. 11. 2. speak much of the seven Spirits of Messias and speaking of Christs coming with clouds Chap. 1. 7. from Dan. 7. 13. and from the words of Christ himself Matth. 24. 30. He at once teacheth that he takes at Daniel and speaks of Christs coming and reigning when the four Monarchies were destroyed and especially referreth to the first most visible evidence of his power and dominion in coming to destroy his enemies the Jewish Nation and their City And here is one reason that induceth me to suppose this Book written before that City was destroyed Coming to read the present condition of these Asian Churches in the Epistles written to them we may pertinently think of that saying of Paul 2 Tim. 1. 15. This thou knowest that all they that are in Asia are turned from me A great Apostacy of which there is too much evidence in these Churches as also mention of some sad fruits of it and means and instruments inducing to it As 1. unbelieving Jews which the Holy Ghost all along calls A Synagogue of Satan with these the Church of Smyrna was pestered and more especially Pergamus where their mischievousness is stiled the very throne or seat of Satan and where they had murdered Antipas a faithful Martyr already 2. False Apostles and seducers some that pretended Apostolick power and commission and it may be coloured their pretences with Magical wonders that they might act more Apostle like These the Church of Ephesus was troubled with but had discovered their delusions and found them liars 3. Other seducers that it may be came not in the demonstration of such devilish power but answered that by their horrid devilish doctrines the doctrines of the Nicolaitans which taught to eat things sacrificed to Idols and to commit fornication In Thyatire a woman seducer cried up this doctrine a whore and witch a Jezabel wherefore she and her children that is her Disciples are threatned to be destroyed
three chests full of tattared Phylacteries containing three bushels every chest Rabban Simeon ben Gamaliel saith there were 500 Schools and to the least there belonged 500 Scholars and they said If the enemy should come against us we could prick out their eyes with our pens But when it came to it they folded them all up in their books and burnt them and there was not one of them left but only I. Not that he reckons himself in the number of the children for he was now well in years but that none of all that great University was left but himself And yet besides the eminent men that we have named there were R. Meir a great speaker in the Talmud but most commonly against the common vote R. Simeon ben Jochai and Eleazar his son the first Authors of the book Zohar R. Nathan the Author of Avoth R. Josi Galileus and his son Eliezer R. Jochanan ben Nuri. Ben Nanas R. Joshua ben Korcha R. Eliezer ben Chasma and why should we reckon more when Berishith Rabba makes this Summa Totalis on Gen. 25. That R. Akibah had 24000 disciples Of some decretals made at Usha you may read Jerus in Rosh hashan fol. 58. col 3. Chetub fol. 28. col 3. In these times of Hadrian which we are yet upon Aquila the Proselyte was in being and in repute In Jerus Chagig fol. 77. col 1 he is introduced discoursing with Hadrian about the universe being supported by a Spirit In Megil fol. 71. col 3. It is said that Aquila the Proselyte interpreted the Law before R. Eliezer and R. Joshua and they highly commended him for it and said Thou art fairer then the children of men By which it may be conjectured what a translation this was when these men so extolled it The Jerusalem Gemarists do cite his version Megil fol. 73. col 2. Succah fol. 53. col 4. Joma fol. 41. col 1. and several other places Rabban Simeon now President sate about thirty years namely from about the sixt or eighth of Hadrian to the fifteenth or sixteenth or thereabout of Antoninus Pius the honour and power of that Bench growing low and in the wane every day more then other This Rabban Simeon you have a great spokesman in the Talmud his grandfather of the same name that died with Jerusalem is seldom introduced speaking there Once you have him swearing by the Temple Cherithuth per. 1. halac 7. SECTION VII The Sanhedrin at Bethshaarain Tsipporis and Tiberias R. Iudah President UPON the death of Rabban Simeon his son Rabbi Judah succeeded him a man of note equal with if not above any named before him he bare not the title of Rabban as his Ancestors had done for five generations before him yet had he those appellations that dignified him equal with it he was called sometimes eminently Rabbi and no more sometime R. Judah the holy sometimes our holy Rabbi sometime R. Judah the Prince and oft in the Jerus Talmud R. Judan Vid. Jerus Sanhedr fol. 30. col 1. where it speaks of all his Titles There are innumerable stories of him we shall only pick up those that are most pertinent to our present subject Juchasin fol. 2. tells us that he was with the Seventy of the Sanhedrin in Bethshaaraim Tsipporis and Tiberias and Tilerias was the tenth and last flitting that the Sanhedrin had How long in Bethshaaraim is uncertain and little is mentioned of that place but Tsipporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is famous It was the greatest City of Galilee Joseph de Bell. lib. 3. cap. 3. a place planted in a fruitful situation for sixteen miles about it saith Talm. Jerus was a Land flowing with milk and honey Biccurim fol. 64. col 2. Rabbi Judah sate here seventeen years and he applied that to himself Jacob lived in the Land of Egypt seventeen years and Judah lived in Tsipporis seventeen years There are these two memorable stories of this place That a Butcher cousened the Jews here with carcases and beasts torn and made them eat them nay he made them eat dogs flesh Jerus Trumoth fol. 45. col 3. And divers of Tsipporis were glad to wear patches on their faces to dissigure them that they might not be known when inquisition was made after them Id. Jevamoth fol. 15. col 3. and Sotah fol. 23. col 3. The numerous passages about the Doctors and disputes and Scholastick actions in this place would be too tedious to mention though with the briefest touch we could From Tsipporis the Sanhedrin removed to Tiberias upon the brink of the lake of Genesaret This was about eight or nine miles from Tsipporis Id. Sanlied fol. 21. col 1. the Jews hold it to be the same with Rakkath in Josh. 19. 35. Megil fol. 70. col 1. And that Chammath there mentioned also was a place that joyned to it Erubhin fol. 23. col 4. so called from the hot bathes there Bab. Megil fol. 6. 1. How long Rabbi sate here is uncertain Their Records do make him exceedingly in favour with Antoninus the Emperour but whether Pius or Philosophus they name not it is generally held to be Pius whethersoever it was there are abundance of discourses 'twixt R. Judah and him dispersed in their Writings and they stick not to tell you that he became a Proselyte and when the Proselytes of righteousness shall come in the world to come Antoninus shall come in the head of them Jerus Megil fol. 74. col 1. Antoninus Philosophus or Marcus Aurelius was the likelier to converse with Scholars R. Judah outlived them both and Commodus also Two famous things as that Nation reputed it did this man in his time First he gathered up and compiled into one Volume all the traditional Law that had run from hand to hand to his time the Mishuah that we have now in our hands which is the Jews great pandect according to which they live He saw their state wane daily more and more and though they had now many Learned Schools yet their Cabbala or great stock of traditions he thought might fail and be lost now the Sanhedrin failed therefore he thought to make sure work and committed it to writing that it might be preserved to the Nation and so he helped to rule them And a second thing that he did was that he took care that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and Teachers of the Traditions in all the Cities in the Land of Israel Jerus Chagigah fol. 76. col 3. In the same Tract fol. 77. col it is reported of him that at six portions of the Scripture when he came to read them he wept He compiled the Mishnah about the year of Christ 190 in the later end of the reign of Commodus or as some compute in the year of Christ 220 an hundred and fifty years after the destruction of Jerusalem SECTION VIII The Schools and Learned after the death of Rabbi Iudah BESIDES the places where the Sanhedrin had sitten which yet
they have an undeniable groundwork for this their Doctrine from the prophecying of Caiaphas Joh. 11. 51. as their notes plead there ascribing that his prophecying to his Priesthood and order whereas the Text ascribeth it to the year and season This he spake not of himself but being High Priest that year he prophesied where the emphasis lieth not in the words being High Priest but in the words that year which was the year of sending down of the gifts of the Spirit in a measure and manner never known before or after Vers. 6. And thou Bethlehem in the land of Iuda c. There is no small difference in this quotation of the Scribes or of the Evangelist or indeed of both from the letter of the Text of the Prophet from whom they cite it nor doth this difference rise by the Evangelists following the translation of the LXX as oft there doth for it differeth much from the letter of the LXX also but it is upon some special reason Which disagreement that we may reconcile and the reason of which that we may see the better we will take up the verse verbatim and the differences as they come to hand one by one First then whereas Saint Matthew readeth Thou Bethlehem in the land of Juda the Hebrew hath it only Thou Bethlehem Ephrata without any mention of the land of Juda at all and so the Chaldee and so the LXX but only with the addition of one word Thou Bethlehem the house of Ephrata art the least c. Answ. First There are that give this general answer to all the differences in this quotation that the Scribes and the Evangelist tye not themselves to the very words of the Prophet but only think it enough to render his sense And this answer might be very well entertained and give good satisfaction especially since that in allegations from the Old Testament it is usual with the New so to do but that the difference between the Text and the quotation is so great that it is not only diverse but even contrary Some therefore Secondly Conceive that the Scribes could alledge the Text no better without the book and that the Evangelist hath set it down in their own words for the just shame of those great Doctors that were no better versed in the Scripture then to alledge a place in words so very far different from the Text. But he that hath been any whit versed in the writings of the Jews will find their Rabbins or Doctors to be too nimble textualists to miss in a Text of so great use and import especially if he shall but consider to what an height of learning they were now come by the tutorage and pains of the two great Doctors of the Chair Shammai and Hillel who had filled all the Nation with learned men the like had not been before Thirdly Whereas some talk of a Syriack Edition which the Jews used at that time more then the Hebrew and which had this Text of Micah as the Evangelist hath cited it and that he cited it according to that Edition which was most in use here are two things presumed upon which it is impossible ever to make good For who ever read in any Jew of a Syrian Edition of the Prophets besides the Chaldee Paraphrast Who we are sure readeth not thus or what Christian ever saw such an Edition that he could tell that it did so read For this particular therefore in hand it is to be answered that the Scribes or the Evangelists or both did thus differently quote the Prophet neither through forgetfulness nor through the misleading of an erroneous Edition but purposely and upon a rational intent For first though Ephratah had been the surname of Bethlehem in ancient time as Gen. 35. 19. Ruth 4. 11. and in the times of the Prophet Micah yet it is no wonder if that title of it were now out of use and especially out of the knowledge of this irreligious King For the seventy years captivity and the alterations of the State did alter the face of the Country and might easily blot out of use and remembrance such an additional title of a Town as this Secondly This surname of the Town was taken up in memorial of a woman as appeareth 1 Chron. 2. 19. and when the discourse concerning Christ and where he should be born was in hand and agitation it was more pregnant to bring his birth-place to have reference to Juda from whom Herod though he were ignorant in other particulars concerning his birth knew he should descend then to a woman and a title which it is like that he had never heard of before So that this that in the Scribes might at the first seem to be a mis-allegation of the Prophet through some mistake being precisely looked upon with respect had to the times when the Prophesie was given and when it is now cited and to the several persons to whom it will shew to be so quoted upon very sound wisdom and profound reason these words in the land of Juda being used by them for necessary illustration in stead of the word Ephrata not as proposing it for the purer Text of the Prophet but as more sutable by way of Exposition for the capacity and apprehension of Herod In Micahs time the name Ephratah was common but in after times it may be it was disused Howsoever Micah prophesied to the Jews to whom this title Ephratah was familiar and it is like had the Scribes spoken to Jews too they would have retained that title but to Herod who was not so punctually acquainted with it it was not proper to bring a phrase that he could not understand or that was uncouth to him therefore they explain it by one that was familiar both to him and the whole Nation Bethlehem in the Land of Juda. §. Art not the least This clause is far further from Micahs Text then the other for whereas here is a very strong and Emphatical negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet there is none at all either in the Hebrew in the LXX or in the Chaldee Paraphrast And indeed the Text and the quotation are one clean contrary to another in Micah Though thou be little but in Matthew Thou art not the least Towards the reconciling of which difference it will be necessary in the first place to take a serious survey of the Prophets Text and then upon the true interpretation of it to lay this allegation to it and to see how they do agree The words in the Hebrew whereupon the main doubt riseth are but these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English rendreth Though thou be little The Septuagint Thou art the least to be among the thousands but using a differing word to signifie the least from that used here Some books saith Nobilius and the other Scholiast upon the LXX read Art not the least as Hierome Tertullian and Cyprian but this their reading I suspect rather to be taken
saith to him That is not lawful For as the Law was given in fear and terror so must it be used with fear and terror The same man went into a Synagogue and saw the Angelus Ecclesiae reading and setting no man by him no Interpreter as Alphesi expounds it He saith to him That is unlawful for it was given by the hand of a Mediator so is it to be used by the hand of a Mediator He also went into a Synagogue and saw a Scribe reading his interpreting out of a Book He saith to him That is unlawful for what by word of mouth by word of mouth and what out of the book out of the book The Reader of the Haphtaroth or portion out of the Prophets was ordinarily one of the number of those that had read the Law he was called out to read by the Minister of the Congregation he went up into the desk had the Book of the Prophet given him began with Prayer and had an Interpreter even as it was with them that read the Law And under these Synagogue rulers are we to understand Christs reading in the Synagoue at this time namely as a member of the Synagogue called out by the Minister reading according to the accustomed order the portion in the Prophet when the Law was read and it is like he had read some part of the Law before and having an Interpreter by him to render into Syriack the Text he read he then begins in Syriack to preach upon it Now if it be questioned Under what notion may the Minister of the Congregation be thought to call him out to read It may be answered 1. It is possible he had done so many a time before while Christ lived amongst them as a private man for though none but men learned and in orders might Preach and Teach in their Synagogues yet might even boys and servants if need were read there if so be they were found able to read well And Christ though his education was but mean according to the condition of his parents John 7. 15. yet it is almost past peradventure that he was brought up so as to read as generally all the children of the Nation were 2. Christ in other parts of Galilee had shewed his wisdom and his works and his fame was spread abroad and no doubt was got to Nazareth where he was best known and this would readily get him such a publick tryal in the Synagogue if he had never been upon that imployment before to see what evidences he would give of what was so much reported of him Vers. 17. And there was delivered to him the Book of Esaias It is a tradition and so it was their practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they read not in the Synagogues in the five books of Moses bound together but every book of the five single by it self And so also may it be conceived they did by the Prophets that the three great Prophets Esay Jeremy Ezekiel were every one single and the twelve small Prophets bound together And we may conclude upon this the rather because they had also this Tradition and practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Maphtir or he that read in the Prophets might skip from passage to passage that is from one text to another for illustration of the matter he read upon but he might not skip from Prophet to Prophet but only in the twelve small Prophets The delivering of the Book unto him by the Minister to whom he also delivers it again when he hath read vers 20. doth confirm what was said before that Christ stood up to read as a member of the Synagogue and in the ordinary way of reading used there for so it was the custom of the Minister to give the book to those that did so read But if Christ had gone about to read beside or contrary to the common custom of the place it can little be thought that the Minister would so far have complied with him as to give him the Book that he might read irregularly or beside the custom To which may also be added that if our Saviour intended only to rehearse this passage of Esay that he might take it for his text to ground his discourse upon he could have done that by heart and had not needed the Book but it sheweth that he was the Reader of the second Lesson or of the Prophets this day in the ordinary way as it is used to be read by some or other of that Synagogue every Sabbath § He found the place where it was written c. Not by chance but intentionally turned to it Now whether this place that he fixed on were the proper lesson for the day may require some dispute They that shall peruse the Haphtaroth or Lessons in the Prophets which were precisely appointed for every Sabbath to be read will find some cause to doubt whether this portion of the Prophet that our Saviour read were by appointment to be read in the Synagogue at all But not to insist upon this scrutiny in the reading of the Prophets they were not so very punctual as they were in the reading of the Law R. Alphes ubi supr but they might both read less than was appointed and they might skip and read other where than was appointed And so whether our Saviour began in some other portion of the Prophet and thence passed hither to illustrate what he read there though the Evangelist hath only mentioned this place as most punctual and pertinent to Christs discourse or whether he fixed only upon this place and read no more than what Luke hath mentioned it is not much material to controvert his reading was so as gave not offence to the Synagogue and it is like it was so as was not unusual in the Synagogue He that read in the Prophets was to read at the least one and twenty verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he finished the sense in less he needed not to read so many Megill Maym. ubi ante Vers. 18. The Spirit of the Lord is upon me The Jews in the interpretation of this Scripture do generally apply the sense and truth of it to the Prophet himself as the Eunuch was ready to apply another place in this same Prophet Acts 8. 34. So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophet saith The spirit of Prophecy from before the Lord is upon me And David Kimchi These are the words of the Prophet concerning himself In which application they did not much amiss to bring the meaning of the words to Esay himself if they did not confine and limit the truth of them there For the words do very well speak the function of the Prophet his calling and Ministery being to those very ends and purposes that are named here but to restrain it to him only is to lose the full and vigorous sense of it which the words hold out and which the Prophet could not reach unto to have
for a testimony unto them Reason of the Order MARK and LUKE especially the former are sureties for the continuance of this method and series as it will be apparent to him that looketh into their Text. Only this difficulty lieth in the order of Luke that he hath laid the calling of the Disciples after the perambulation of Galilee mentioned last which as hath been proved and seen was some space before For he concludeth his fourth Chapter with these words And he preached in the Synagogues of Galilce and he beginneth the fifth with the calling of Peter and Andrew James and John In which his aim may be conceived to have been not so much to shew the time of these Disciples calling as to shew with what Disciples he walked through Galilee when he thus preached thorough it and intending to shew you the men he also sheweth the manner of their call But Matthews misplacing of this story about the Leper doth breed some scruple and hath caused some to conjecture that the Leper that he speaks of is not the same with him which is mentioned by the other two And they are confirmed in this conjecture the rather because Matthew seemeth to have brought his Leper to Christ as he came from the Sermon in the Mount whereas he in the other Evangelists cometh to him before his Sermon there for his Text runneth thus When he was come down from the Mountain great multitudes followed him And behold there came a Leper c. where the word Behold seemeth to confine and limit the Lepers coming to Christs descending from the Mountain where he had preached But 1. the posture of the Leper in all the three Evangelists is in a manner the same which argues that all the three do speak of one and the same man Matthew saith he worshipped Christ Mark that he kneeled down to him and Luke that he fell on his face before him which in the different terms intend not either a different man or gesture but altogether do describe his humble demeanour to our Saviour to the lowest abasement 2. The words of the Leper are also the same in all the three If thou wilt thou canst make me clean And 3. So are the words of Christ to him both for the curing of him I will Be thou clean and also for prohibiting him to publish what was done and enjoyning him to shew himself unto the Priest by which it is made even undeniable that all the three do speak of the very same Leper And as for the word Behold which is used by Matthew it pointeth at the thing and not at the time and we may observe the like use of the words in Matth. 9. 2. where he that will but solidly weigh the time of the stories of the first and second verses will easily perceive that that word Behold is not so precise a pointer out of the stories time as shall be shewed also in the next Section Now the reason why Matthew hath laid this story after the Sermon in the Mount is to be fetched from the fourth Chapter where he first having related how Christ began to preach and how he called his Disciples he there recordeth how he went about all Galilee preaching the Gospel and healing diseases and then according to the method in which he had mentioned Christs actions in his perambulation of Galilee that he first preached and then healed he first gives account of the doctrine that he taught in Chap. 5. 6. 7. and then beginneth to mention the miracles that he wrought whereof this about the Leper he nameth first as indeed it was the first in that perambulation that is specified by any of the Evangelists Harmony and Explanation Luke 5. vers 12. When he was in a certain City behold a man full of Leprosie c. THE Talmudists do distinguish between a great City a walled Town and a Village In the Treatise Megillah or about reading the book of Esther at the feast of Purim they have this saying If the fourteenth day of Adar prove to light on the second day of the week Villages and great Cities read that book on that day but walled Towns on the day after Perek 1. Now what they mean by great Cities they explain themselves in the same Chapter afterward namely that was called a great City in which there were ten men to be the Elders of a Synagogue every place that afforded not so many was a Village Into such Cities and even into the Synagogue of such a City a Leper might come but under these conditions and limitations Doth he come into the Synagogue they make him a place apart ten hand high and four cubits broad and he comes in first and goes out last Nagaim per. 13. But into Cities incompassed with walls a Leper might not come Maym. in Biath Mikdash per. 3. Now such a City was this that is mentioned by the Evangelist For the Gospel owneth only the distinction of Cities and Villages under the latter name of Villages comprehending all Towns unwalled were they big enough to have Synagogues in them or were they not and so it is said in Luke 8. 1. that Christ preached in every City and Village by Villages understanding those places which had Synagogues in them So that it may move a question how this Leper was admitted into the City since such were prohibited access unto such places some conceive he broke through all rules and bounds of modesty and order and would not be kept out from coming to seek his recovery of Christ who he knew was there others imagine that Christ went out of the City to him and such like answers are found out which are needless to seek further after since Luke himself hath shewed the mans warrant to come in there and hath given us an answer to the question and that is in relating that he was full of Leprosie and so hath resolved that he was clean and might come in I know the Phrase is construed generally as if it signified only in opposition to a little Leprosie in the head or the beard only or the like but Leprosie was not regarded by a magis and minus since the least was as unclean as the greatest and did as intirely separate from society save only it was not so very noysom to the party himself But the Evangelists expression when he saith He was full of Leprosie is only to that sense that these words of Moses are Lev. 13. 12 13. If the Leprosie break out abroad in the skin and the Leprosie cover all the skin of him that hath the Plague from his head even to his foot wheresoever the Priest looketh then the Priest shall consider and behold if the Leprosie have covered all his flesh he shall pronounce him clean that hath the Plague it is all turned white he is clean This man therefore was full of Leprosie that is Leprous all over had been under the censure of the Priest and pronounced clean and so was
were ever Bishop of Jerusalem at all or no is very well worth taking into some consideration but that will be most proper to handle when we come to those places in the Acts of the Apostles where a singular mention of James hath given occasion of this opinion But as for his prototype of Miters the peoples woodden devotion to his chair and the rest of that legendary invention he is little acquainted with the officiousness of superstition that knoweth not out of what mint that cometh and he hath little to do that should go about to examine the truth of it but he hath the least of all to do that should believe it THE CHRISTIAN JEWISH AND ROMAN HISTORY OF The Year of CHRIST XXXIV And of the Emperor TIBERIUS XIX Being the Year of the WORLD 3961. Consuls Sergius Sulpitius Galba L. Cornelius Sulla By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII Sect. An account of the Chronologie ALthough the proper reckoning of every year of our Saviour be from September to September for at that time of the year he was born and so his three and thirtieth year should have been ended by us within 4 months or little more after the giving of the Holy Ghost yet because it will not be possible to date the times of things in any of the three stories that we have in hand from such a beginning and because both the Roman Historians do reckon the years of their City as also the Christian Histories the years of Christ from January to January I have chosen to follow that computation and manner of accounting or rather to speak properly indeed I have been inforced to follow it there being not only various and pregnant helps both from Romans and Christians to forward us in that manner of reckoning but there being also an utter impossibility to reckon or compute from any other beginning or calculation now as for those stories that we are to follow in the Acts of the Apostles the holy Ghost hath not been so punctual and exact to give us the times of the things as to give us things themselves The Chronicle chain of the times indeed is drawn up by the Scripture from the Creation to the death of our Saviour which was the fulness of time with all care and accurateness but from thence forward not so strictly or observantly exhibited and held forth nor indeed was it requisite that it should so be To annalize therefore the story of this book of the Acts as it cannot but prove a matter of great difficulty so will it prove but a matter of conjecture when we have done what we can and both these proceed from this ground and reason because the holy Ghost hath been very sparing if not utterly silent in giving account of the times in the new Testament from the death of Christ forward that great business in his death being accomplished and fufilled for which alone the succession of times was reckoned and recorded we shall therefore in the casting of passages and occurences into several years as we go along present them under their proper notion of conjecture yet shewing some ground work and reason of what we do and though it may be we may not always hit aright in fixing every thing to its proper year yet hope we to find here and there some such main pins as whereon to hang a sum of divers years joyned together and to settle them fast although we cannot so perfectly find a general nail whereby to fasten the occurrences of every several year by it self We may take an instance in the story at which we now are the choosing of the seven Deacons It is not possible positively to determine at what time this was done it may be it was before the three and thirtieth year of our Saviour was expired namely before September next after his Ascension it may be again it was not before September but betwixt it and January next following or it may be it was not before January but after it in this year that we are entring upon there is alike uncertainty in all these things if we should come to try the times of this particular thing by it self but when we shall come to examine and take up the time of Pauls conversion then will some steadiness of the time of this appear and the nail that fastneth that will so clench up all the stories betwixt that and the descension of the Holy Ghost or all the stories from the end of the second Chapter to the beginning of the ninth that they will not hang altogether loose but have some fixedness to their proper time Acts VI. Vers. 1. There was a murmuring of the Grecians IN the Greek it is Of the Helenists which word is also used Chap. 9. 29. and 11. 20. and is of no small controversie for the sense whether it mean Greeks that lived among the Jews or Jews that lived among the Greeks Whether Greeks that were converted to the Jewish Religion or Jews that used the Greek tongue but the latter seemeth to be the proper meaning of it upon these grounds 1. Because proselyted Greeks which some think Hellenistae means are expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 12. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Ant. lib. 18. cap. 4. And not Hellenistae 2. Because the very form of the word Hellinista doth more properly import a Jew ingrafted into the Greeks than a Greek ingrafted into the Jews 3. Because whereas Judaeus and Hellen distinguish the two nations Jew and Greek all along in the Scripture Hebraeus and Hellenista must needs signifie something else here 4. Because if by Hellenistae had been meant the converted Greeks it had been most proper in contradiction to them to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Because the story from the beginning of this book hither maketh the Church to consist most especially of Jews as Chap. 2. 5 22. and 3. 12. and though it mention proselytes among them yet seemeth it most improbable that their number shall be so great as to have seven Deacons chosen for them 6. Because Nicolas one of the seven is expresly called a Proselyte of Antioch which had been somewhat improper if all the business had only concerned Proselytes By these and some other reasons that might be produced it is most proper to apprehend and conceive that these Hellenists were Jews of the Grecian dispersion and plantations that lived among the Greeks and used their language and which may be called the western dispersion not only in regard of the situation of their dwellings but chiefly in difference from the Eastern captivities carried away by the Assyrians and Persians and also because they used Western tongues And to this sense it soundeth when it is said the Hellenists murmured against the Hebrews namely that both they that murmured and they that were murmured against were Jews
as a long linnen swaddle which went many times about them over their paps and downward partly to keep them warm and partly to strengthen their backs in the hard service to which they were sometime put the High-priest and ordinary Priests had of these alike 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coat of the Ephod This garb the ordinary Priests had not but only the High-priest and it was called the Coat of the Ephod because the Ephod did gird it to him it had no sleeves as his checkered Coat had but it was made of two main pieces the one whereof hung before him and the other behind him the Collar of this Ephod was like the Collar of an Habergion whole and to be put over his head and from the Collar downward the pieces were parted and his Arms came out between them At the lower end of either of these pieces were thirty six little golden Bells with Clappers and Pomgranats of needlework between every Bell seventy two Bells in all This Coat was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both h h h Ioseph Ant. lib 3. cap 8. Josephus and i i i Philo de Vita Mosio l. 3. p. apud me 519. Philo relate and so render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which as Maymonides saith it was all made which Philo renders also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the colour of the Air or sky colour 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephod The breadth of this was the breadth of his back from shoulder to shoulder and it hung behind him from his armholes to his feet from it there came two pieces under his armholes and met together and clasped over his paps and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curious Girdle of the Ephod because both it and the Ephod were curiously wrought of fine twist and Gold It had two shoulder pieces also which went over the Priests shoulders and were fastned to the Ephod behind and to the Girdle before and so the Ephod hung low behind like a Womans Vail and came but short before like some Workmens Aprons hanging over their shoulders and coming down but to their Breasts Upon these shoulder pieces were two Beryl stones set in Gold in which the names of the Twelve Tribes were ingraven six in one stone on the one shoulder and six in the other so equally divided for the Letters that there were 25 Letters in either stone and Josephs name was written Jehoseph to make the equality and so he is called and written Psal. 81. 6. Upon these shoulder-pieces there were two bosses of Gold near to these stones into which two Gold Chains which tyed the Brest-plate to the Ephod were so fastned that Brest-plate and Ephod might not be parted and who so willingly parted them was to be whipt 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Brest-plate This was a rich piece of Cloth of Gold an hand-bredth square double set with twelve Precious Stones in four rowes three in a row these are called Urim and Thummim Exod. 28. 30. which are eminently mentioned in Scripture and famous for the inquiring by Urim and Thummim and Gods answering by them the manner of which we have discoursed elsewhere k k k Maym. ubi supr per. 16. In the second Temple they made a Brest-plate and Urim and Thummim that is set the Stones in the Brest-plate but never inquired by them because the Spirit of Prophesie was then departed 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Miter So it is almost Englished in Philoes Greek when speaking of the High-priests garb he saith among other things l l l Philo in lib. de profugis pag. apud me 364. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the service he never went without the Miter m m m Ioseph Ant. ubi sup This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bonnet saith Josephus without a Crown which went not over all his head but only a little above the middle of it sitting upon his head as it were a Crown It was made of linnen and was a long kind of swaddles of a large bredth which he wrapt oft about his head and complicated it in and out That the wrapping or warping of it up about his head was after the manner of the Turkish Tullibants only it wanted a crown but was open on the top sitting on his brows after the manner of a Garland 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The golden plate Exod. 28. 36. this was fastned on the front of the Miter and in it was ingraven Holiness to the Lord n n n Maym. ubi up per. 10. And between the Miter and the Plate he put and wore his Phylacteries Thus was the High-priest drest exceeding rich and exceeding gorgeous and his office eminent and high in dignity but the choicest eminency of it was in what it typified and resembled the great High-priest that was to come the explication and application of which Type and Antitype is so abundantly set forth in the Scripture especially in the Epistle to the Hebrews that it is needless to insist upon it Let us only for conclusion take the testimony of one that was either a stranger or an enemy to the Gospel and yet in this point and matter speaketh exceeding consonant and concurrent to it and that is Philo the Jew whom we mentioned before who speaking divers things concerning the High-priest concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o Philo ubi supra We say that the High-priest meaneth not a Man but the Word of God who was free from all sin both voluntary and unvoluntary And if any one desire to see how allegorically he applieth the several parcels of the High-priests Garments to the several parts of the World Air Earth Water Fire c. he may have him at large discoursing it according to his accustomed fluency in his third book de Vita Mosis pag. apud me 519 520 521. where after he hath spent a great deal of time and words and fancy to little profit he at last comes on with this Golden Saying worthy a Thousand Volumes of such stuff as he had produced before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p Id. p. 521. It was necessary that he setting up a Priest to the father of the world should use his most absolutely perfect Son for a Mediator or Advocate both for the obtaining of pardon of sin and supply of abundant good An High-priest once installed was High-priest for his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q Ioseph Ant lib. 15. cap. 3 For none was deposed from this honour when he had once obtained it that is not by any legal deposition but Money and Power at the last broke this priviledge and the High-priests were frequently thrust in and thrust out by these according as the one or the other prevailed as the Gemara on the Treatise Joma maketh mention and Josephus in divers places giveth example The High-priest in some things was nothing differenced
for a Pearl of the Sea is not unfit for Zebulon a dweller by the Sea Gen. 49. 13. Pearl in Act. 22. the name of a Town I think I may safely suppose that the Town took the name from the Man the Sea from the Town and the Pearl from the Sea Cittim got into the Isle Cyprus near his brother Tarshish from him that Island in old time was called Cethin as Ant. di Guenara nameth it in Relox de los princip And the Men of Cyprus acknowledged Cythnon quendam one Cythnus or Cittim for their Predecessor as saith Herodotus lib. 7 That Island set out Colonies further to replenish the Western World who bare the memory and name of their Father Cittim with them all along as they went Macedon or Macetia is called Cittim 1 Mac. 1. 1. At last they arrived in Italy which is called Cittim Num. 24. 24. and so rendered by the Chaldees Thus Javans posterity grew great in Greece and Italy and at last sent us men over into these Isles of the Gentiles CHAP. VI. Of Iewish Learning THE Jews chief Studies are about the Scriptures or about the Hebrew Tongue but some have dealt in other matters Their Tongue is their chief Learning which is indeed the ground of all sacred knowledge In it some are most ignorant and some again as accurate They value it so highly that the mistaking of a Letter in it say they destroys the world He that in this verse En kadosh caihovah readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth for Caph makes it there is no holiness in Jehovah and destroyeth the world He that will may see most copious work of this nicety in Tauch on Gen. 1. How nimble Textualists and Grammarians for the Tongue the Rabbins are their Comments can witness But as in Chaucer the greatest Clarks are not the wisest men so among them these that are so great Textualists are not best at the Text. In humane Arts some of them have practised Kimchi and Levita for Grammar Rabbi Simeon for Logick and others in other things as Buxdorsius in his collection of Jewish Authors will fully satisfie CHAP. VII Of the Talmud WHO so nameth the Talmud nameth all Judaism and who so nameth Mishneh and Gemara he nameth all the Talmud And so saith Levita Hattalmudh nehhlak c. The Talmud is divided into two parts the one part is called Mishneh and the other part is called Gemara and these two together are called the Talmud This is the Jews Councel of Trent the foundation and ground work of their Religion For they believe the Scripture as the Talmud believes for they hold them of equal authority Rabbi Tanchum the son of Hamlai saith let a man always part his life into three parts A third part for the Scriptures a third part for Mishneh and a third part for Gemara Two for one two parts for the Talmud for one for the Scriptures So highly do they Papist-like prize the vain Traditions of Men. This great Library of the Jews is much alike such another Work upon the Old Testament as Thomas Aquinas his Catena aurea is upon the New For this is the sum of all their Doctors conceits and descants upon the Law as his is a Collection of all the Fathers Explications and Comments upon the Gospel For matter it is much like Origens Books of old ubi bene nemo melius c. and where they write well none better and where ill none worse The word Talmud is the same in Hebrew that * * * Elias Lâ—u in Tisbi Doctrine is in Latine and Doctrinal in our usual speech It is say the Jews a Commentary upon the written Law of God And both the Law and this say they God gave to Moses the Law by day and by writing and this by night and by word of mouth The Law was kept by writing still this still by Tradition Hence comes the distinction so frequent in Rabbins of Torah she baccathubh and Torah she begnal peh the Law in writing and the Law that comes by word of mouth * * * Pirk. Abhoth Per. 1. Moses say they received the Law from Sinai this Traditional Law I think they mean and delivered it to Joshuah Joshuah to the Elders the Elders to the Prophete and the Prophets to the men of the great Synagogue And thus like fame in Virgil crevit eundo like a snow-ball it grew bigger with going Thus do they father their fooleries upon Moses and Elders and Prophets who good men never thought of such fancies as the Romanists for their Traditions can find Books of Clemens Dionysius and others who never dreamed of such matters Against this their Traditional our Saviour makes part of his Sermon in the mount Matth. 5. But he touched the Jews freehold when he touched their Talmud for greater Treasure in their conceits they had none like Cleopatra in Plutarch making much of the Viper that destroyed them CHAP. VIII Talmudisme TO omit the time when it was written and the distinction of Jerusalem and Babilon Talmud the chief end of them both as they think is to explain the Old Testament The Titles of the Books shew their intents Pesachin about the Passover Sanhedrin about the high Courts Beracoth about thanksgiving Sometime they Comment sometime they Allude sometime Controvert sometime Fable For this Book contains their Common Law and Civil and commonly some things above all Law and Civility To instance in one or two that by Hercules foot ye may guess his body Judges 9. 13. It is said by the Vine shall I leave my Wine which cheareth God and Man How doth Wine chear God Rabbi Akibhah saith because men give God thanks for it There also they question or controvert whether a man should give thanks or say grace for his meat and drink before he taste it And otherwhere whether a man may bless God for the sweet smell of Incense which he smells offered to Idols Whether a man may light a candle at another candle that burns in a candlestick that hath Images on it Whether a man at his Devotions if a Serpent come and bite him by the heel may turn and stoop to shake her off or no Which question Rabbi Tanchum answers very profoundly that they must not so much as shake the foot to get a Serpent off and gives a huge strong reason For saith he such a one was praying and a Serpent comes and catcheth him by the heel He holds on his Devotion and stirs not and presently the Snake falls away stark dead and the man not hurt Legenda aurea hath not the Art of this coining beyond them For their allusions take a piece out of the book Mincha which I have transcribed and translated into our own Tongue full of true Talmudisme Our Rabbins teach Israel is beloved because God hath favoured them with the Commandment of Philacteries upon their heads and upon their arms fringes upon their garments and marks upon their doors And concerning them
had no other surety for the Truth of the Old Testament Text these mens pains me thinks should be enough to stop the mouth of a daring Papist CHAP. XIV Of the marginal Readings THAT the margin should so often help the Text as I may so say as in 848 places may seem to tax the Text of so many errors But the Learned can find a reason why it is so I hope I may satisfie my self without any hurt with this reason till my Learning will afford me a better Namely that when they took in hand to review the Bible after the Captivity as all hold Ezra did that they did it by more copies than one which when they thus varied they would not forsake either because they were loath to add or diminish therefore they took even their varying one in the Text and the other in the Margin Yet do I not think it was done only thus without some more special matter in some places for the writing of Nagnarah so often Nagnar does make me think if I had nothing else to perswade me that these Marginals are not only humane corrections CHAP. XV. Ex Kimchio in Ionah 1. KImchi questioning why the Book of Jonah should be Canonical c. gives one most comfortable reason which upon reading I could not but muse on His words are observable and they are these It is questionable why this Prophecy is written among the Holy Scriptures since it is all against Niniveh which was Heathenish and in it there is no remembrance or mention of Israel and among all the Prophets besides this there is not the like But we may expound it that it is written to be a * * * Heb. Musar Instruction check to Israel for lo a strange People which were not of Israel was ready to repent and even the first time that a Prophet reproved them they turned wholly from their evil But Israel whom the Prophets reproved early and late yet they returned not from their evil Again this Book was written to shew the great miracle that the blessed God did with the Prophets who was three days and three nights in the belly of the fish and yet lived and the fish cast him up again Again to teach us that the blessed God sheweth mercy to the repentant of what Nation soever and pardons them though they be many Haec Kimchi Upon whose last words I cannot but enter into these thoughts Could we look for a Truth from a Jew or Comfort from a Spaniard And yet here the Spanish Jew affords us both comfortable Truth and true Comfort God will pardon the Repentant there is a comfortable Truth and he will pardon them of what Nation soever if they repent there is most true Comfort When a Jew thus Preaches repentance I cannot but hearken and help him a little out with his Sermon That as God is ready to forgive the Repentant of what Nation soever so for what Sins soever if they be truly Repented Here I except the impardonable Sin the sin against the Holy Ghost which what it is the Scripture conceals in close words partly because we should not despair if we fall our selves and partly because we should not censure damnably of our Brethren if they fall into a sin that is nigh this so that not into it To maintain the Jews words and mine own for pardon of Nations and of sins I have as large a field as all the Countries and all the Sins of the World to look over I will only for Countries confine my self to Niniveh and for Sins to Mary Magdalen Niniveh a Heathen Town built by a Wicked Brood inhabited by a Wicked Crew yet Repenting Niniveh is Pardoned Mary Magdalen a manifold Sinner a customary Sinner a most deadly Sinner yet Repenting Mary Magdalen is Forgiven The Jew brings me into two Christian Meditations about Niniveh or into two wholsom Passions Fear and Hope God sees the Sins of Niniveh then I know mine are not hid this breeds in me Fear of punishment But God forgives the sins of Niniveh then I Hope mine are not unpardonable this breeds hope of forgiveness Col debhaurau she amar â—ehareang libhne Adam saith the Rabbin bithnai im lo jâ—shubhu All the evils that God threatens to men are threatned with this condition if they do not Repent As before the Jew spake Comfort and Truth so here he links Comfort and Terror God threatens Evil there is Terror but it is with Condition there is Comfort Niniveh finds both in the story Forty days and Niniveh shall be destroyed there is a threatned Terror But the Lord repented of the Evil that he spake to do unto them and did it not there is a Comforting Condition So that as David does so will I hopefully and yet fearfully sing of Mercy and Judgment First Mercy then Judgment Mercy upon my Repentance lest I be cast down and Judgment upon my Sins lest I be lifted up Mercy in Judgment and Judgment in Mercy Is there any one that desperately rejects Ninivehs exhibited Mercy Let him fear Ninivehs threatned Judgment or is there any that trembles at Ninivehs threatned Judgment Let him comfort himself by Ninivehs obtaining Mercy But in the mouth of two witnesses let the Mercy be confirmed Let me take Mary Magdalen with Niniveh and as I see in it the forgiveness of a multitude of Sinners so I may see in her of a multitude of Sins Those many Sinners pardoned as one Man those many Sins made as none at all Saint Bernard speaking of her washing of Christs feer says she came thither a Sinner but she went thence a Saint She came thither an Aethiope and a Leopard but she went thence with changed Skin and cancelled Spots But how was this done She fell at the feet of Christ and with sighs from her heart she vomited the Sins from her soul. Prosternere tu anima mea as saith the same Bernard And cast thou thy self down oh my soul before the feet of Christ wipe them with thine hairs wash them with thy tears which tears washing his feet may also purge thy soul. Wash his feet and wash thy self with Mary Magdalen till he say to thee as he did to Mary Magdalen thy sins are forgiven CHAP. XVI Of Sacrifice SAcrifice is within a little as old as sin and sin not much younger than the world Adam on the day of his creation as is most probable sinneth and sacrificeth and on the next day after meditates on that whereunto his sacrifice aimeth even Christ. Cain and Abel imitate the matter of their fathers piety Sacrifice but Cain comes far short in the manner Abel hath fire from Heaven to answer him and Cain is as hot as fire because he hath not Noah takes an odd clean beast of every kind into his Ark for this purpose to sacrifice him after his Delivery And so he does but for the Chaldee Paraphrasts fancy that he sacrificed on the very same Altar whereon Adam and Cain and Abel had
upon one of the mountains Gen. 22. May we not safely say here that God lead Abraham into temptation But as it follows liberavit a malo God delivered him from the evil of the temptation which is being overcome And Saint James saith sweetly though at first he may seem to cross this Petition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren account it all joy when ye fall into diverse temptations Jac. 1. 2. to be in temptation is joy for God chastiseth every son that he receiveth and yet pray lead us not into temptation but deliver us from evil let the latter comment upon the first lead us not into the evil of temptation which in the Apostles Phrase is suffer us not to be tempted above our strength CHAP. XXII Septuaginta Interpreters I Will not with Clemens Josephus Austen Epiphanius and others spend time in locking them up severally in their closets to make their Translation the more admirable I will only mind that They did the work of this Translation against their will and therefore we must expect but slippery doing And that appears by them Their additions variations and without doubt oversights may well argue with what a will they went about this business It were easie to instance in thousands of places How they add men and years Gen. 5. 10. 11. 46. How they add matter of their own heads as how they help Jobs wife to skold Job 2. adding there a whole verse of female passion I must now saith she go wander up and down and have no place to rest in and so forth And so Job 1. 21. Naked came I out of my mothers womb and naked shall I return thither the Lord hath given and the Lord hath taken away even as pleaseth the Lord so come things to pass blessed be the Name of the Lord which clause even as pleaseth the Lord so come things to pass is not in the Hebrew but it is added by them and so is it taken from them into our Common Prayer Book in that part of the manner of burial To trace them in their mistakes is pretty to see how their unpricked Bible deceived them As to instance in one or two for a taste Hebrew Septuag Gen. 15. 11. It is said that the birds light upon the carcasses and Abraham drove them away in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashhebh They read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajashhebh he drove them away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajeshhebh he sat by them and of this Saint Austen makes goodly Allegories Judges 5. 8. The Hebrew saith they choose new gods then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhem shegnarim was war in the gates They say they chose new gods as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehhem segnorim * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barly bread Judges 7. 11. The Hebrew saith and he and Phurah his servant went down to the quarter or side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamushim the armed men They say he and his servant Pharah went down to the quarter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamishim fifty men Thus do they vary in a world of places which the expert may easily see and smile at I omit how they vary names of men and places I will trouble you with no more but one which they comment as it were to help a difficulty 1 King 12. 2. It is said of Jeroboam that he dwelt in Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijeshhebh bemitzraijm 2 Chron. 10. 2. It is said that he returned from Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashobh mimmitzraijm The Septuagint heals this thus Translating 2 Chron. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he had dwelt in Egypt and he returned out of Egypt Such is the manner of that work of the Greek Now to examine the Authority of this we shall find it wonderful That some of the Jewish Synagogues read the Old Testament in Greek and not in Hebrew Tertullian seemeth to witness But those were Jews out of Canaan for they were not so skilful in the Greek Tongue in Canaan for ought I can find as to understand it so familiarly if they had been I should have thought the Septuagint to be the Book that was given to Christ in the Synagogue Luke 2. 17. Because his Text that he reads does nearer touch the Greek than the Hebrew But I know their Tongue was the Mesladoed Chaldee The greatest authority of this Translation appeareth in that the holy Greek of the New Testament doth so much follow it For as God used this Translation for a Harbinger to the fetching in of the Gentiles so when it was grown into Authority by the time of Christs coming it seemed good to his infinite Wisdom to add to its Authority himself the better to forward the building of the Church And admirable it is to see with what Sweetness and Harmony the New Testament doth follow this Translation sometime even besides the letter of the Old to shew that he that gave the Old may and can best expound it in the New CHAP. XXIII The Septuagint over-authorized by some SOME there were in the Primitive Church like the Romanists now that preferred this Translation of the Greek as they do the Vulgar Latine before the Hebrew fountain Of these Saint Austen speaks of their opinion herein and withal gives his own in his fifteenth book de Civitate Dei Cap. 11. 13 14. where treating of Methushelahs living fourteen years after the Flood according to the Greek Translation Hence came saith he that famous question where to lodge Methuselah all the time of the Flood Some hold saith he that he was with his father Enoch who was translated and that he lived with him there till the stood was past They hold thus as being loath to derogate from the authority of those books quos in autoritatem celebriorem suscepit Ecclesia which the Church hath entertained into more renowned Authority And thinking that the books of the Jews rather than these do mistake and err For they say that it is not credible that the seventy Interpreters which translated at one time and in one sense could err or would lie or err where it concerned them not But that the Jews for envy they bear to us seeing the Law and Prophets are come to us by their interpretation have changed some things in their books that the Authority of ours might be lessened This is their opinion Now his own he gives Chap. 13. in these words Let that Tongue be rather believed out of which a translation is made into another by Interpreters And in Chap. 14. The truth of things must be fetched out of that Tongue out of which that that we have is interpreted It is apparent by most of the Fathers both Greek and Latine how they followed the Greek though I think not so much for affectation as for meer necessity few of them being able to read the Bible in Hebrew I will conclude with Clemens Alex. his reason why God
would have the Bible turned into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. 1. Pag. 124. That is For this were the Scriptures interpreted in the Grecians Tongue that they might have no excuse for their ignorance being able to understand our Scriptures if they would CHAP. XXIV Phrases taken from Iews in the New Testament THESE Phrases are by the great Broughton called Talmudick Greek when Jewish and Talmudical Phrases are used in Holy Writ Such is Gehenna frequent in all Rabbins Maranatha 1 Cor. 16. 22. the bitter excommunication The world to come so often used in the Gospel and nothing more often among the Jews and Chaldees Raka Matth. 5. 22. of which see Chap. 19. Jannes and Jambres 2 Tim. 3. 8. whose names I find in the Chaldee Paraphrast with very little difference and a goodly legend of them As in Exod. 1. 15. Pharaoh slept and saw in his dream and behold all the land of Egypt was put in one scale and a * * * Chal. Taâ—la bar imera young lamb in the other scale and the lamb weighed down the scales of himself * * * Chal. Mliadh out of hand a Phrase most usual in Iews Authors and the very same in Eng. oâ—t of hand out of hand he sends and calls all the Sorcerers of Egypt and tells them his dream Out of hand Janis and Jimbres chief of the Sorcerers opened their mouths and said unto Pharaoh there is a child to be born of some of the Congregation of Israel by whose hands all the land of Egypt shall be wasted therefore the King consulted with the Jewish midwives c. And in Exod. 7. 11. He calls them Janis and Jambres And that you might the better understand who these two were the Hebrew comment upon the Chaldee Text saith They were Scholars for their art of enchanting to the noble wizard Balaam and so he fetches Zophar for authority to maintain them And to prove Janis and Jambres either very constant enemies and opposers to Moses or else very good dutiful Scholars to Balaam the Chaldee saith that these two were the two servants that went with Balaam Numb 22. 22. when he went to curse Israel Beelzebub or as the New Testament Greek calls it Beelzebul is a wicked phrase used by the Jews of Christ Mark 3. 22. and elsewhere Now whether this change of the last letter were among the Jews accidental or of set purpose I cannot determine Such ordinary variation of letters without any other reason even use of every Country affords So Reuben is in the Syrian called Rubil Apoc. 7. 5. So the Greek and Latine Paulus is in the Syrian Phaulus in Arabian Baulus But some give a witty reason of l in Beelzebul that the Jews in derision of the Ekronites god Baalzebub which was a name bad enough the god of a flie gave him a worse Baalzebul the god of a Sir-Reverence for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Chaldean To omit any more Jewish Phrases honoured by the New Testament using them this very thing does shew the care is to be had for the right reading of the Greek since so many idioms and so many kinds of stile are used by it CHAP. XXV Ninivehs conversion Jonah 3. THE book of Jonah is wholly composed of wonders Some hold Jonah to be wonderful in his birth As that he should be the son of the Sarepta widow whom Eliah raised to life And because the mother of the child said Now I know that the word of God in thy mouth is true therefore he is called Ben Amittai the son of my truth whether the story may be called Ben Amittai or a true story let the Reader censure by the two Towns of Sarepta and Gath-hepher Howsoever Jonah was wondrous in his birth I am sure he was wondrous in his life A Prophet and a runnagate before his shipwrack a man drowned and yet alive in his shipwrack and a Preacher of Repentance and yet a Repiner at Repentance after The least wonder in the book is not the conversion of Niniveh It was a great wonder as D. Kimchi says that Jonah was in the belly of the fish three days and three nights and yet lived And it was another wonder that he was not stupid but continued in his senses and intellectuals and prayed And do but well consider it and it will appear almost as great a wonder that Niniveh so great a Town so long wicked in so short time should be converted To say as Rabbi Joshuah doth That the men of the Ship were got to Niniveh and had told all the occurrence about Jonah how they had thrown him over hatches and yet he it was that was among them and therefore they believed the sooner as it is without Authority so doth it lessen the wonder of the Towns conversion Jonah an unknown man of a forraign people to come into so great a City with a Fourty days and Niniveh shall be destroyed was strange But for the King upon so short a time to send a cryer to proclaim Repentance is as strange if not stranger Jonah proclaims the Town shall be destroyed the King in a manner proclaims the Town shall not be destroyed by proclaiming the means how to save it Repentance To say as * * * Aben Ezra gives 2. Reasons of poor force to provt that Ninlveh feared God in old time 1. Because otherwise he would not have sent his Prophet to them and so he lessens the wonder of Gods mercy 2. Because we read not that they brake their images therefore they had not any How far the Rab. is besides the cushion both for construction and reason one of small skill may â—edge Aben Ezra does That because the City is called Gnir gedholah leelohim a great City of God that therefore they feared God in old time but now in Jonahs time began to do evil is still to lessen the wonder about their conversion a stranger repentance than which the world never saw The old world had a time of warning of years for Ninivehs hours and yet eat and drunk till the flood came and then in the floods of many waters Repentance and Prayers would not come near God Psal. 32. Fair warning had Sodom by the preaching of Lot whose righteous soul they vexed and would not repent till their Hell as it were began from Heaven and fire and brimstone brought them to the lake of fire and brimstone and when the wicked seed of him that derided his fathers nakedness perished for their naked beastliness and their flames of lust brought them to flames on Earth and in Hell The men of Niniveh shall rise up in Judgment against the generation of the Jews and condemn them because these at the Preaching of Jonah Repented and they not for the Preaching of a greater than Jonah that was among them When the Master of the Vineyard sent his Servants nay his own Son they put him to Death In the Conversion
New answers Holy is the Lord that hath performed The Old says Holy is the Father that gave the Law the New saith Holy is the Son that preached the Gospel and both say Holy is the Holy Ghost that penned both Law and Gospel to make men holy The two Cherubins in Salomons 2 Chron. 3. Temple stood so that with their outmost wings they touched the sides of the house and their other wings touched each other So the two Testaments one way touch the two sides of the house and the other way touch each other In their extent they read from the beginning of the World to the end from in the beginning to come Lord Jesus In their consent they touch each other with He shall turn the Heart of the Fathers to the children Mal. 4. 6 and He shall turn the heart of the Fathers to the children Luke 1. 17. Here the two wings joyn in the middle Tertullian calls the Prophet Malachi the bound or skirt of Judaism and Christianity a stake that tells that there promising ends and performing begins that Prophecying concludes and Fulfilling takes place there is not a span between these two plots of holy ground the Old and New Testament for they touch each other What do the Papists then when they put and chop in the Apocripha for Canonical Scripture between Malachi and Matthew Law and Gospel What do they but make a wall between the Seraphins that they cannot hear each others cry What do they but make a stop between the Cherubins that they cannot touch each others wing What do they but make a ditch betwixt these grounds that they cannot reach each others coasts What do they but remove the Land mark of the Scriptures and so are guilty of Cursed be he that removes his neighbours mark Deut. 27. 17. And what do they but divorce the mariage of the Testaments and so are guilty of the breach of that which God hath joyned together let no man put asunder These two Testaments are the two paps of the Church from which we suck the sincere milk of the Word One pap is not more like to another than are these two for substance but for Language they vary in colour The Old as all can tell is written in Hebrew but some forraign Languages are also admitted into Scripture besides the Hebrew as forraign Nations were to be admitted also to the Church besides the Hebrews A great piece of Ezra is Chaldee because taken from Chaldee Chronicles Those parts of Daniels visions that concern all the World are written in the Chaldee the Tongue then best known in the World because the Chaldeans were then Lords of the World The eleventh verse of the tenth of Jeremy is in the same Tongue that the Jews might learn so much of their Language as to refuse their Idolatry in their own Language Other words of this Idiom are frequent in the Scripture as I take two names given to Christ as Bar the son in Psal. 2. 10. and Hhoter the rod of Jesses stem Isa. 11. to be natively Chaldee Hhutra used by all the Targums for a rod in divers places words and for that they do shew the greater mystery viz. that this Son and this Rod should belong to Chaldeans and Gentiles as well as to Jew or Hebrews Infinite it is to trace all of this nature and Language The Arabian is also admitted into Scripture especially in the Book of Job a man of that Country whether Philistin Phrases and other adjacent Nations Dialects be not to be found there also I refer to the Reader to search and I think he may easily find of the eloquence of some pieces above others and the difficulty of some books above others those that can even read the English Bible can tell I would there were more that could read it in its own Language and as it were talk with God there in his own Tongue that as by Gods mercy Japhet dwells now in the tents of Sem or the Gentiles have gained the preheminence of the Jews for Religion so they would water this graffing of theirs into this stock with the juyce of that Tongue thereby to provoke them the more to Jealousie CHAP. XXXIII Of the New Testament Language or the Greek THE Greek Tongue is the key which God used to unlock the Tents of Sem to the sons of Japhet This glorious Tongue as Tully calls it is made most glorious by the writing of the New Testament in this Language God hath honoured all the Thucyd. lib. 1 letters by naming himself after the first and the last as Homer shews the receit of all the Grecian ships by shewing how many the greatest and how few the least contained Javan is held both by Jews and Christians to have planted the Country The Tongue is likely to be maternal from Babel The Jews upon Genesis the forty ninth think that Jacob curseth his sons Simeon and Levies fact in one word of Greek Macerothehem that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their swords but all the Chaldees and other Translations render it better their habitations Gen. 49. 5. The ancientest Heathen Greek alive is Homer though the Tongue was long before and Homers subject of Ilias treated of in Greek verse by Evanders Wife of Arcadia as some have related Homer watered the Tongue and in succeeding ages it flourished till it grew ripe in the New Testament The Dialects of it familiarly known to be five The Attick the Jonick c. The Macedonian was something strange as appears in Clemens Alexandrinus Strom. 5. Especially their devout Macedonian or about their oraisons How God scattered and divulged this Tongue of the Greeks over the World against the coming of Christ and writing of the New Testament is remarkable Alexander the great with his Macedonians made the Eastern parts Grecian The Old Testament at Ptolomaeus his request translated into Greek was as an Usher to bring in the New Testament when Japhet should come to dwell in the Tents of Sem. The Jews used to keep a mournful fast for that Translation but as Jews mourn so have Gentiles cause to rejoyce In like sort for the preparation for the Gospel of late which as far as Antichrist his power could reach lay depressed but not overwhelmed the Greek Tongue at the sacking of Constantinople by the Turks was sent into these Western climates that we might hear Christ speak in his own Language without an Egyptian to interpret to us as Joseph had to his brethren What need we now to rely upon a Latine foundation when we have the Greek purity Never did the Turk any good to Christianity but this and this against his will but God worketh all things for his own glory And we may say of the poor inhabitants of Grecia as of the Jews by their impoverishing we are inriched As Athens in old time was called the Grecia of Grecia so the New Testament for Language may be stiled the Greek of Greek In it as upon the
cross of our Saviour in the title are three Tongues Hebrew Greek and Latine Greek the foundation of the other two some few additions In the Greek Master Broughton hath given learned rules and examples of the kinds of it viz. Septuagint Talmudick Attick and Apostolick The Hebrew or Syrian for so that word Hebrew in the title of the cross must be understood is easily found out even in Translations Latine there is some in the Gospels but not much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census for tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ward or watch Matth. 28. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiculator Mark 6. 27. which word is used by Targum Jeruselamy in Gen. 37. of Potiphar that he was Rabh Sapulachtaria Princeps spiculatorum And some other words of the Latine Tongue which Language in our Saviours time the conquest of the Romans had scattered in Jerusalem and in the parts adjoyning and so may one find some Latine in the Syrian Testament and abundance of Greek CHAP. XXXIII Of the Chaldee and Syrian Tongues THE Chaldee and Syrian Tongue was once all one as appeareth in Gen. 31. 47. Ezra 4. 7. Dan. 2. 4. In Character indeed they differed they of Babilon using one kind of letter they of Syria another This was that that nonplust the Babilonian wizards about the writing of the wall so that they could not read it though it were in their own Language because it was not in their own letter In after-times the very Languages themselves began to vary as the Chaldee in Daniel and Onkelos and Jeruselamy and Jonathan and the Syrian in the Testament do witness The Paraphrasts do much differ between themselves for purity of speech and all far short of the Bible Chaldee They are very full of Greek words and so the Syrian a relick of Alexanders conquests some think they find some Greek in Daniel Montanus himself renders Osphaiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along Four kind of Characters is the Chaldee to be had in or if you will the Chaldee in two and the Syrian in two Our Bible and Paraphrasts and Rabbins Chaldee is in the Hebrew letter and the other kind of letter is the Samaritan The Syrian hath either a set letter such as we have the New Testament imprinted in or their running hand such as the Maronites use in their writing for speed there is no great difference betwixt them as you may see by their Alphabet CHAP. XXXV Of the Arabian Language THIS is the most copious of the Hebrew Dialects and a Tongue that may brag with the most of Tongues from fluency and continuance of familiarity This Tongue is frequent in Scripture especially in Job a man of that Country How other parts of the Bible use it I think may be judged by the nearness of Judea and Arabia and of the two Languages In this one thing it differs from its fellow-Dialects and its Mother Tongue that it varieth terminations in declining of Nowns as the Greek and Latine do and that it receiveth dual numbers in forming Verbs as doth the Greek Of the largeness of the Alphabet and difference from other Alphabets and quiddits of the Tongue or indeed any thing of the Tongue I cannot say which I have not received of the most Industrious and thrice Learned both in this and other the noble Tongues Master William Bedwell whom I cannot name without a great deal of thankfulness and honour To whom I will rather be a Scholar than take on me to teach others This Tongue was Mahomads Alcoran written in and is still read in the same Idiome under pain of death not to mistake a letter which is as easily done in this Tongue as in any CHAP. XXXVI Of the Latine Tongue THIS is the first Idiom of our Grammar Schools A Tongue next the sacred Tongues most necessary for Scholars of the best profession Whether Latine were a Babel Language I will not controvert pro contra Sure I dare say that what Latine we read now was not at Babel if we may believe Polybius who saith that the Latine Tongue that was used in Junius Brutus time was not understood in the time of the first Punick War but only by great Scholars So much in few years it had degenerated The old Poets compared with smooth Ovid and Tully shew much alteration This spacious Tongue once almost as big as any and as large as a great part of the World is now bounded in Schools and Studies The Deluge of the North the treasury of Men overwhelmed the Romane Empire scattered the Men and spoiled the Latine Goths Vandals Lombards and the rest of the brood of those frozen Climates have beaten the Latine Tongue out of its own fashion into the French Spanish and Italian But some sparks of their hammering are flown into other Languages of the West So that most Countries hereabout may own Rome for a second Babel for their speech confused CHAP. XXXVII The Language of Britain near a thousand years ago Ex Beda lib. 1. de Hist. Angl. Cap. 1. BRitania in praesenti juxta numerum librorum c. Britain in my time saith Bede doth search and confess one and the same knowledge of the High Truth and true sublimity in five Tongues according to the five Books wherein the Law of God was written namely in the English Britain Scotish Pict and Latine Tongues And in the nineteenth Chapter of the same Book he saith that when Austen the Monk came from Gregory the great to Preach the Gospel in England he brought with him Interpreters out of France to speak to the English That Language it seems was then usual in England but whether the French that France speaks now is a question William the Conqueror took great care and pains to have brought in his Tongue with his Conquest but could not prevail CHAP. XXXVIII Ionathan the Chaldee Paraphrast his conceit of Levies chosing to the Priesthood translated out of his Paraph. on Gen. 32. 24. AND Iacob was left alone beyond the foord and an Angel in the likeness of a man strove with him and said Didst thou not promise to give Tithe of all that thou hadst and behold thou hast * * * He had but eleven sons as yet but the Hebrew Comment upon the Chaldee Text helps out at this dead list and saith that Rahel was great with child of Benjamin and so he is counted before he is born twelve sons and one daughter and thou hast not tithed them Out of hand he sets apart the four first born to their four mothers for saith the margin they were holy because of their primogeniture and then were eight left He begins again to count from Simeon and ended in Levi for the tenth or tithe Michael answereth and saith Lord of the World this is thy lot c. thus the Chaldee On whose words if they were worth Commenting on I could say more CHAP. XXXIX Of the Iews abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS short writing is
and seeing Darius its last King and probably his last times Nehem. XII 12. Nay Ezra who was born either before or in the first year of the Babylonion Monarchy yet liveth near the expiration of the Persian by which it is easie to conclude how far the Heathen Histories are out who reckon fourteen Kings successively in the Persian Throne and two hundred years of their rule before its fall In the first year of Cyrus the returned Captives out of Babel only built an Altar and sacrificed thereon for seven months together having yet no Temple but in this second year the second month of that year they lay the foundation of the House Ezra 3 8 c. the progress of which work is soon opposed and indeavoured to be made frustrate by the Samaritans all the time of Cyrus Ezra IV. 5. but in his time they prevailed not In his third year Artaxerxes cometh to the Kingdom who is also called Ahashuerosh Ezra IV. 6 7. he is perswaded by evil Counsellors to interdict and prohibit the Temple building and so it lay intermitted all his time Dan. X. 1 2 3. Ezra IV. 23 24. Darius succeeded him called also Artaxerxes Ezra VI. 1. VII 1. c. In his second year the building goes on again and is finished in his sixth Hag. I. Ezra VI. 14. And thus had the Temple lien waste and desolate just seventy years from the nineteenth of Nebuchadnezzar in which year it was fired to the second of Darius when it began to be wrought upon so as that it came to perfection Zech. I. 12. IV. 3 5. In the seventh year of this Darius which was the year after the Temple was finished Ezra cometh up Ezra VII 8. and thirteen years after namely in the twentieth year of this Darius called also Artaxerxes Nehemiah cometh up to Jerusalem Neh. I. 1. and both help to repair settle and rectifie Temple City and People as their Story is at large in their own Books In the two and thirtieth year of this Darius Nehemiah having finished what he had to do about the building beautifying and settling of City Temple and People he returneth again unto the King Neh. XIII 6. and here ends Daniels first parcel of his seventy weeks namely seven weeks in which Street and Wall should be built and that in troublous times Dan. IX 25. By seven weeks he meaneth seven times seven years which amounts to nine and forty and so there were hitherto namely three of Cyrus fourteen of Ahashuerosh and thirty two of Darius After Darius there reigned Artaxerxes commonly known in Heathen Stories by the name of Xerxes the invader of Greece with his huge Army c. He was a favourer of the Jews at the least for a while as it appeareth by that passage in Ezra VI. 14. They builded and finished according to the Commandment of the Lord and according to the Commandment of Cyrus and Darius and Artaxerxes where this Artaxerxes is set in parallel equipage with Cyrus and Darius for favouring the Temple It is true indeed the work was finished in the time of Darius as to the very building of the House yet were the buildings about it still coming on and encreasing and this Xerxes did favour the work as well as those Princes had done before him Yet did there an unhappy occurrence befal in this Kings time in the Temple it self which if it did not alienate and change his affection from well-willing to it yet did it prejudice the Temple in the affection of him that was chief Commander under this King in those parts whose name was Bagoses The occasion was this a a a Ioseph Ant. lib. 11. cap. 7 Jochanan who was then High Priest upon some displeasure against his own Brother Jesus did fall upon him and slay him in the very Temple Bagoses favoured this Jesus and intended to have made him High Priest and it is like that Jochanan smelt the design and out of jealousie of such a thing thought to prevent it by his Brothers dispatch whatsoever was the cause of this his murder the fruit of it was this that Bagoses violently presseth into the Temple which he might not have done and layeth a mulct upon the People namely forty Drachmes upon every Lamb that was to be Sacrificed Ezra and Nehemiah were both now alive and do but imagine how their piety would digest a thing so impious The next in the Throne after this Artaxerxes mentioned in Scripture was Darius Nehem. XII 22. the Man with whom the Empire fell under the victorious Sword of Alexander the Great In his time another occasion from another Brother of an High Priest occurreth which accrewed not a little to the prejudice of the Temple and Nation and that was this b b b Ibid. cap. 8. Neh. XIII 28. Manasseh one of the sons of Joiada the son of Eliashib the High Priest had married Nicasso the Daughter of Sanballat for which being driven from the Altar and Priesthood he betaketh himself to his Father-in-law to Samaria and they betwixt them obtain a Commission from Danius and get it confirmed also by Alexander the Great to build a Temple upon Mount Gerizim John IV. 20. which being built in affront to the Temple of Jerusalem it proved no small disadvantage to it and the Service there for it not only caused a faction and defection in the Nation but also it became the common refuge and shelter of all lawless and irregular despisers of discipline and Government In this Darius was the end of the Persian State and Kingdom having continued for the succession of these Kings but whether any more and how many precise years is not easily determinable what times went over the Temple in their Reigns besides what is mentioned here may be observed in the Books of Nehemiah Ezra Haggai Zechary and Malachi SECT II. The occurrences of the Temple under Alexander a a a Ios. Ant. sup ALEXANDER the Great the Conqueror of Darius and overthrower of the Persian Kingdom did in his own Person visit Jerusalem and the Temple coming towards it like a Lion but he came into it like a Lamb. He had taken indignation at Jaddua the High Priest Nehem. XII 22. because he denyed him assistance at the Siege of Tyrus for Jaddua had sworn fealty to Darius Hereupon he cometh up towards Jerusalem breathing fire and fury against it till he came within the sight of the City There he was met by Jaddua in the High Priests garments and by all the Priests in their vestments and the People in white whom when he came near in stead of offering them violence he shewed reverence to the High Priest and courteously saluted all the People When his Commanders wondred at such a change he told them that in a dream in Macedon he saw one in the very same Attire that the High Priest was in who encouraged him to invade the Persian Empire and promised to lead his Army and to make him
all the length of the River that was in Judea 478 528 Passover when Instituted p. 27. Several particulars concerning it p. 708 709. The manner of the celebration of it p. 951. The Difference and Parallel between the Passover in Egypt and the Passover in succeeding Ages p. 952. The manner of the choosing the Lamb. p. 952 953. The passages of the afternoon of the Passover Day what p. 954. The Time of killing the Passover p. 955 c. The Paschal Societies p. 956. Women were not bound to appear at the Passover but yet they usually did with the Reasons p. 956. The killing the Passover with the Hymn that was Sung in the mean while p. 262 957. The Manner or Method of eating it at evening Sitting they began with Thanksgiving then with a Cup of Wine and they were to drink four of them their Bread was unleavened they also used five kinds of Herbs Lettice Endive Succory Beets Horehound p. 959 to 965. They washed their Hands several times p. 959 964 965. The Lamb roasted was set whole on the Table they began with other Meat they used a thick Sauce p. 962 963. They gave thanks when they began on every differing part p. 959 to 965. Then the cup of blessing p. 964 965. The fourth cup of Wine then they finish with Prayers and Praises p. 967. It was a full Representation of Christs Passion it gives good instructions for the Lords Supper p. 1008. The Jews find thirteen Precepts about keeping the Passover 1009 Passover week the Riâ—es and Solemnity of the first Day p. 968. The second Day 969 Pastors one of the Titles of the Gospel Ministers 228 Patriarchs all their Bones were brought out of Egypt and buried at Sichem 781 782 Paul's Conversion c. wonderful 281 283 Paul's greatest enemies were the Hellenists because he had been one of them p. 283. He had a Trade and wrought with his Hands after he was an Apostle p. 295. He is inferior to none in wickedness except that it was not final and inferior to none in Holyness his rare History and Life with all his Travels and Affairs 789 to 794 813 to 816 Peace was universal when Christ first approved in the World 425 Peace offering of rejoycing what 968 Penalties inflicted upon unclean Persons found in the Temple what p. 901 902. Penalties Capital the Jews had four sorts of them Stoning Burning Slaying with the Sword and Strangling 2006. * Penitents comfort for them drawn out of the Scripture Genealogy 26 Pentecost Feast was a Return or Offering of the Harvest of the Jews called the Feast of Harvest Exod. 23. The Solemnity thereof how performed p. 970. It lasted eight days p. 277. The time and nature of the Feast it was called a Sabbath be it what day of the week it would p. 746 747. That day of Pentecost on which the Holy Ghost was given was the Lords Day 747 Persecution spreads the Gospel 280 785 Persecution against the Christians under Nero was very bloody and barbarous so as to move the pity of their enemies saith Tacitus the Jews heightning that Persecution against them 333 334 Persian Kings and the Time of their Government considered 138 139 Persian Monarchy the state and fate of the Temple under it 2063 to 2066. * Persons the distinction of Persons in the Trinity what 39â— Persons change of Persons in Grammatical Construction is usual in the Hebrew Rhetorick and Eloquence Page pag. 451 Peters denial of Christ was foretold by Christ at two distinct times p. 259. His improbability of being at Rome p. 316. He was Minister of the circumcision and Paul Minister of the incircumcision they had their Interchanged Agents to shew their agreement and harmony to those with whom they had to do p. 329. Peter why called Cephas p. 531 532. He had a suspension for a time in his Attendance on Christ. p. 633. He was ever first named in the Catalogue of the Apostles and why p. 634 635. He was ever a chief Speaker as concerning the Church in Judea being for the Circumcision p. 743. His shadow wrought Miracles as it seemeth p. 764. He and James were equal the first not Prince of the Apostles nor the second Bishop of Jerusalem p. 815. Whether it is probable he was Bishop of Rome at all Answered Negatively p. 878 879 880. How he was guarded in Prison and delivered by an Angel 886 Pharaoh a common Name or Title of the Egyptians Kings as Abimilech of the Philistines 423. Marg. Pharisees their Doctrine and Practises what p. 255 256 Though they differed from other Hereticks yet they harmonized with them to oppose the Gospel and Christianity p. 373. Their Original Names Qualities and Principles p. 457 458 459. They were most ceremoniously devoted to unwritten Traditions They were the Separatists of the Nation though they did not separate from publick Assemblies but in Matters referring to higher Acts of Holiness pretending to higher Degrees of Holiness than all the rest p. 656 657. The Talmud doth characterize them 656 657 658 Phaenix one seen in Egypt An. Dom. 35. 804 Philo the Jew what he was in Life and Writings 860 861 862 Philosophy was an eminent part of Solomons wisdom p. 73. He writ Books of Philosophy which are lost p. 75 Not only Moses was great in Humane Learning and Philosophy but also Heman Ethan Chalcol and Dardan 73 Phrases two Phrases of the same Nature use to heighten the sense 420. Marg. Phylacteries what p. 256. How necessary p. 568. What they were who used them when they were rehearsed 944 945 Pictures of Christ what against the Papists 232 Pillars the two Pillars in Solomons Temple described p. 1074. * Their height p. 1074. * The place where they stood and the signification of their Names 1076. * Pity is moved by cruelty 333 334 Place the most holy Place what p. 719. The most holy Place the description of it with what was contained therein 1072 1078 1080 to 1088. * Plagues of Egypt 26 Poligamy its original p. 3. It s called Fornication or Whoredom p. 15. Poligamy was the sin of Lamech 693 Pomgranates there were ninety six on a side others say there were two hundred in all 1075. * Pondion what sort of coyn 1096. * Pontius was a common Prenomen among the Romans 448 Marg. Pontius Pilate his character p. 452. His malitious and stirring Spirit always smart and furious upon the Jews p. 773 803 818. He falling into disgrace and misery ends his days with his own hands 818 Pool of Bethesda whence it received its waters whence it had its excellent Vertues 667 668 Poor put for meek humble the Saints of God 617 Porch of the Temple described p. 1073. * The steps to it It was supposed to be the place whither Satan brought Christ in his Temptation p. 1073. * The things in the Porch as a Vine Candlestick and two Tables described with their use pag. 1078. * Porches were Cloyster-walks p. 661 668. Bethesda's Pool had five
the Wall encompassing the Holy ground according to our English measure what p. 1051. * The height and breadth of the Gates in the Wall encompassing the holy ground p. 1052. * The Wall over the East-gate lower than the rest and why p. 1051. * All within the Wall incompassing the holy ground was called the First Temple Page 1963. * Washing four forts in the days of Christ. 585 Washing put for Purification exceeding curiously performed 324 Washing of hands Tables Cups and Platters what and how performed among the Jews 544 Washing of dead Bodies a custom among the Jews 841 Watch in the Night divided by four of three hours a piece 428 Water being born of it what at large 571 572 57◠Water-gate described 2011. * Waters Living Waters what the Phrase alludes to 2011. * We know signifies that the thing is well and openly known 566 567 Well the Draw-Well Room described 2011. * Whale Jonas his Whale 1002 c. Whipping or Scourging upon the Censure of the Judges viz. the receiving of forty or thirty nine stripes what 901 902 Whoredom put for Polygamy p. 15. Whoredom great and abominable 887 888 889 Widdows what sort of them provided for 309 Wife suspected her Trial and her Offering how performed 982 c. Wine that which was offered Christ at his Crucifixion was to intoxicate him 267 Wisdom chosen above all things at twelve years of Age. p. 73. It is often taken in Scripture for Religion 409 Wisemen their coming to Christ on the thirteenth day after his Birth or within forty days shewed to be improbable and that they came not till about two years after his Birth p. 432 433 434. Wisemen or Magi several Authors give them a good Character but the Scripture ever a bad p. 436. Who they were 437 Without those that are without i. e. the Gentiles 240 Witnesses what the meaning of the Prophesie concerning the two Witnesses p. 524. Witnesses laying down their Cloaths c. what the meaning of the Phrase 2007. * Wizard the same with Magician Wiseman c. 436 820 Women they had some Office at the Tabemacle and Sanctuary p. 53. Text. Marg. They laboured to advance the Gospel though they did not preach p. 294. See how p. 315. The Court of the Women described p. 1090. * It is not called by that name in Scripture p. 1090. * They might come into the Court through the Gate of the Women when they brought Offerings p. 2020. * A Woman began Idolatry in Israel p. 45. They were not bound to appear at the three solemn Feasts of the Jews yet they usually did p. 956. To them is ascribed barrenness throughout the Scripture 397. Marg. 400 Wood the Wood room described p. 2013. * Priests that had blemishes searched the Wood for Sacrifices to see if it were not worm eaten 1093. * Word what kind of Word Christ is p. 392. Marg. Why he is so called from Scripture and Antiquity 393 394 395 Word of God variously understood 505 Words inverted frequent in Scripture 84 88 122 Working with the Hands thus Paul did when out of Mony and in a strange Place 295 World the World i. e. the Gentiles 214 World to come Maranatha Raka Jannes and Jambres Beelzebub are Phrases taken from the Jews 1005 Page 1006 Worthies of David 61 Writings the Oldest in the World is Psalms 88 and 89. penned before Moses was born 699 700 Writings of the Jews upon Scriptures fly all in an higher Region than the Writings of the Christians p. 860. As see a Taste out of the Writings of Rhilo Judeus 861 862 Y. YEAR the Beginning of the Year from the Creation was in September p. 707. But just before Israel came out of Egypt the beginning was changed into March and why Page 707 708 Year of Christ Year of Our Lord the proper reckoning of every Year ought to be from September to September Page 777 Years it s very common in Scripture in reckoning of the years either of Man or Beast to account the year they are now passing for a year of their Age be it never so newly or lately begun 487 You put for some of you or Posterity 468 Z. ZACHARIAS the Priest whether of the course of Abia. p. 202. He was not a High Priest p. 407. Zacharias the Son of Barachias who he was Page 2040. * Zebedee what became of him 635 FINIS THE WORKS OF THE REVEREND LEARNED John Lightfoot D. D. LATE Master of KATHERINE Hall in CAMBRIDGE The Second Uolume In two Parts PART I. CONTAINING HORAE HEBRAICAE TALMUDICAE Hebrew and Talmudical Exercitations upon the four Gospels the Acts of the Apostles some Chapters of the Epistle of S. Paul to the Romans and the first Epistle of the same Apostle to the Corinthians translated into English Published by the Care and Industry of Iohn Strype M. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE Right Reverend Father in God HENRY Lord Bishop of LONDON MY LORD THIS second Volume of Dr. Lightfoots Works the effect of great Learning and as great Industry being brought to a conclusion it seemed to want nothing to make it compleat and to recommend it to the World but some Great Name to stand before it And since the Choise of this laid in me the poor Instrument employed in preparing these Labours for the Press I could fix upon none so proper so suitable as your Lordship upon two accounts The one is mine own private Obligations unto your Lordship being my very Reverend Diocesan under whose Paternal care I live and discharge my ministerial function in peace and from whom I have received Favour and Countenance and lastly to whom I ought to account for the spending of my time as I find in some antient injunctions of our Church the inferior Clergy were bound to do The other is the Book it self which contains some of the last and best Labours of a Man of as great worth and abilities as fame in all the Pages of whose Writings appear lively stroaks of Learning Religion and a Love of the Churches Peace and Prosperity Of which most sacred things your Lordship is so known and eminent a Patron Pardon me then My most Honoured Lord that I have presumed to grace this Piece with your Venerable Name and vouchsafe to take these Pious and Learned Labours under your Honours favour And if there shall be any thing found herein that will not bear the censure of your Lordships severer Eye whether it be the Publishers or the Authors error I do earnestly recommend both to your Lordships great Candor and Charity I cannot take my leave without my Prayers for your Lordship That God would prosper your pensive thoughts and weighty cares for retrieving the distressed condition of our poor Church occasioned in a great measure by contentious and unpeaceable Spirits Spirits that even from the very first times of
be rooted out partly they propound to themselves to reproach her while they compare that City for the most part Heathen with Ekron the City of Beelzebub When the Asmoneans had snatched away this City out of the hand of the Grecians the name of it was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The taking of the Tower Shur as the Gemarists tell us in the place alledged or as the Author of Juchasin b b b b b b Juchas fol. 74. 1. The taking of the Tower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzur or as the Jerusalem Talmudists unless my conjecture deceives me c c c c c c Hieros Shevith fol. 36. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Sider Whether out of these words you can make out the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of Strato it is your part to study that certainly was the denomination of this place before it was called Cesarea It was distant six hundred furlongs or thereabout from Jerusalem that is seventy five mile as Josephus relates in that story of an Essene Jew that prophesied d d d d d d Joseph Antiq. lib. 13. cap. 19. â—â— Bâ—â— lib. 1. cap. â—3 Who when he saw Antigonus the brother of Aristobulus passing by in the Temple having been now sent for by his brother indeed that he might be slain by treachery O strange saith he now it is good for me to die because that which I foretold proves a lie For Antigonus lives who ought this day to die and Stratoes Tower is the place appointed for his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is distant six hundred furlongs hence and there remains yet four hours of day But the very time makes my prediction false Having said these things the old man remained perplexed in his thoughts but by and by news was brought that Antigonus was slain in a certain place under ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a certain dark passage which also was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stratoes Tower Herod built the City to the honour and name of Cesar and made a very noble haven at vast expences e e e e e e Idem ibid cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He built all the City with white stone and adorned it with most splendid Houses in which especially he shewed the natural greatness of his mind For between Dori and Joppa in the middle of which this City lay it happened that all the Sea coast was destitute of Havens c. He made the greater Haven of Pireus c. And at the mouth of it stood three great statues c. There were houses joyning to the Haven and they also were of white stone c. Over against the Havens mouth was the Temple of Cesar situate upon a rising ground excellent both for the beauty and greatness of it and in it a large statue of Cesar c. The rest of the works which he did there was an Amphitheatre a Theatre and a market all worthy to be mentioned c. See more in Josephus Cesarea was inhabited mixedly by Jews Heathens and Samaritans Hence some places in it were profane and unclean to the Jews f f f f f f Hieros Nazir fol. 56. 1. R. Nichomi bar R. Chaija bar Abba said My father passed not under the Arch of Cesarea but R. Immi passed R. Ezekiah R. Cohen and R. Jacob bar Acha walked in the Pallace of Cesarea when they came to the Arch R. Cohen departed from them but when they came to a clean place he again betook himself to them This story is recited Beracoth fol. 6. 1. and there it is said that they walked in the palace of Zippor g g g g g g Id. Gittin fol. 43 2. One brought a bill of divorce from the Haven of Cesarea Concerning which when judgment was had before R. Abhu he said There is no need to say It was written I being present and I being present it was sealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Haven of Cesarea is not as Cesarea Of the various strifes and uproars between the Cesarean Greeks and Jews in which the Jews always went by the worst Josephus hath very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h De Bello lib. 2. cap. 23. Another disturbance saith he was raised at Cesarea of the Jews mingled there rising up against the Syrians that were in it The Contest was about priority and chiefdom and it was transacted before Nero i i i i i i Ibid. cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the Greeks of Cesarea overcame c. Where the Reader will observe that the Syrians and Greeks are convertible terms l l l l l l Ibid. In this City were the first seeds of a direful war by reason of Work-shops built by a certain Greek of Cesarea near a Synagogue of the Jews m m m m m m Ibid. cap. 3â— Twenty thousand men were slain there afterwards on one Sabbath day You may read of more seditions and bloodshed at that place before the destruction of the Nation in the Author quoted Long after the destruction of it here the Schools and Doctors of the Jews flourished so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbines of Cesarea are celebrated every where in the Talmudical books I. R. Hoshaia Rubba or the Great n n n n n n Hieros Trâ—mith fol. 47. 1. R. Jochanan said We travailed to R. Hoshaia Rubba to Cesarea to learn the law II. o o o o o o Juchas in fol 7. 1. R. Abhu R. Abhu appointed divers sounds of the trumpet at Cesarea p p p p p p Id. ibid. R. Abhu sent his son from Cesarea to Tyberias to the University c. The q q q q q q Hieros Avod Zar. fol. 44. 4. Cutheans of Cesarea asked R. Abhu saying Your Fathers were contented with our things why are not ye also He answered Your fathers corrupted not their works but you have corrupted them III. R. Achavah and R. Zeira r r r r r r Id. Challah fol. 57. 1. R. Mena said I travailed to Cesarea and I heard R. Achavah and R. Zeira VI. R. Zerikan s s s s s s Id. Pesachin fol. 28. 1. R. Mena said I heard R. Zerikan at Cesarea V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Idem Trumoth fol. 47. 4. R Prigori of Cesarea VI. u u u u u u Id. Pesachin fol. 30. 1. Ulla of Cesarea And VII x x x x x x Id. Rosh Hashanah fol. 59. 3 R. Ada of Cesarea and R. Tachalipha c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mention is made of y y y y y y Id. Nazir fol. 56. 1. the Synagogue Mardatha or Maradtha of Cesarea we do not enquire of the reason of the name for it is written elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z
Law were here taught and so the studies of the Law and Gospel together rendred the Minister of the Divine Word compleat CHAP. XCVIII Some Miscellaneous matters respecting the face of the land 1. LET us begin with that Canon concerning reading the book of Esther in the feast of Purim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Megill cap. â— hal 1. Towns that were begirt with walls from the days of Joshua read it the fifteenth day of the month Adar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages and great Cities read it the fourteenth day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unless that the Villages anticipate it to the day of the Congregation You see a threefold distinction of Cities and Towns 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortifications or Towns girt with walls from the days of Joshua But whence shall we know them They are those which are mentioned in the book of Joshua b b b b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artic 2 which however in after times they were not begirt with walls are nevertheless reckoned under the Catalogue of them as to the reading of that book 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Cities That was called a great City in which was a Synagogue So it is defined by the Piske Tosaphoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Piske Tosaph artic 2. That is a great City in which are ten men at leisure to pray and read the Law See what we say concerning these things on Matth. Chap. IV. vers 23. when we speak of Synagogues 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages That is such where there was not a Synagogue Yea saith the Piske Harosh a fortified Town wherein are not ten men of leisure or such as ceased from the things of the World and these made up a Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reputed as a Village c. That which is added in the Text of the Mishna Unless the Villages do anticipate it to the day of the Congregation is thus explained by the Glossers When Towns girt with walls read the book of Esther on the fifteenth day and those that were not walled on the fourteenth see Esth. IX 21. and yet it is said before in the same Text of the Mishna that that book is read the eleventh twelfth and thirteenth day the wise Men granted liberty to the Villages to preoccupate the reading namely on that day wherein they resorted to the Synagogue that is either the second day of the week that went before the fourteenth day of the month or the fift day of the week which were days of Assembly in which the Villages resorted into the Cities to judgment For the second and fift days of the week the Judiciary Consistories sat in the Cities by the appointment of Ezra Now the Villagers were not skilful in reading therefore it was needful that they should have some reader in the City c. II. Let the Canons and cautions of the spaces and places next joyning to the City or Town be observed 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Bava bathra cap. 2. hal 5. A Dovecoat was not built within fifty Cubits from the City and that least the Pigeons might do injury to the Gardens that were sown 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They permitted not a tree within five and twenty Cubits from the City And this as the Gloss speaks for the grace of the City 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They allowed not a barn-floor within fifty cubits from the City that when they fanned their corn the chaff might not offend the Citizens 4. They permitted not dead carkasses or burying places nor a Tanners shop to be within fifty Cubits from the City because of the stink Nor did they allow a Tanners Workshop at all but on the Eastside of the City R. Akiba saith On any side except the West but at the distance of fifty cubits III. From the Cities let us walk forth into their plowed grounds and fields Here you might see in some places e e e e e e Hieros Sheviith fol. 35. 4 certain tokens hung upon some figtrees to shew of what year the fruit that grew there was See what we say on Matth. XXI 19. In other places you might see barren trees stigmatized with some mark of infamy f f f f f f Ibid. Col. 3 A tree which shook off its fruits before they were ripe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mark with red and load it with stones You might see the plowing and mowing of their fields the dressing of their Vines and their Vintage to be done by the rules of the Scribes as well as by the art of the Husbandman or the Vinedresser For such was the care and diligence of the Fathers of the Traditions concerning tithing Corn and Fruits concerning leaving a corner for the poor concerning the avoiding of sowing different seeds and of not transgressing the Law concerning the seventh year that they might not plow nor sow nor reap but according to the Traditional rule Hence are those infinite Disputes in the books Peah Demai Kilaim Sheviith g g g g g g Peah cap. 1. of the corner of the field to be left what and how much the portion of it was and of what things such corners ought to consist h h h h h h Id. cap. 2. Of those that divide the field so that a double corner of it is due to the poor i i i i i i Id. cap. 3. Whether a corner is due from beds of corn that grow among Olive-trees Whether from a field whose sowing and reaping is various k k k k k k Demai cap. 1 What are the trees whose fruits are Demai l l l l l l â—â— cap. 2. Of what things is the tithing of the Demai m m m m m m â—ilaâ—m c 3. How long the same plot of ground may be sown with different seeds so as not to offend against the Law Of sowing different seeds n n n n n n Ibid. c. 4. 5 How many Vines make a Vineyard Of their rows of the beds of the Vineyard of sowing within the Press c. and innumerable decisions of that nature which did so keep the Countryman within bounds that he could not plow nor mow his land according to his own will but according to the rule of Tradition o o o o o o Hieros Peah fol. 18. 2. The Inhabitants of Beth-Namer measured out a corner for the poor with a line and they gave a corner out of every row Abba Saul saith They make mention of them to their praise and to their dispraise because they gave one part out of an hundred to their praise because measuring with a line they collected and gave a corner out of every row that is meeting with a measuring line they yielded the hundredth part of the field to the
other should preach c. For the Interpreter did sometimes Comment and Preach upon what they read And probably Christ did at this time both read and properly interpreted h h h h h h Beresh rabb Sect. 80. Jose the Maonite expounded in the Synagogue of Maon Hear O ye Priests harken O House of Israel and give ye ear O House of the King Hos. V. 1. He said The Holy blessed God is about to snatch away the Priests and set them in judgment saying unto them Why have ye not laboured in the Law Have you not had the use and enjoyment of four and twenty portions belonging to the Priests They say unto him They have not given us any thing Harken O ye House of Israel Why have you not given those four and twenty portions to the Priests which I have commanded you in the Law They answer him Because of those who are of the house of the Prince who devour all themselves Give ear O house of the King for judgment is toward you For to you I have said that this should be the rule concerning the Priests To you therefore and over you is it turned a rule of judgment Rabbi the Prince heard this and was displeased with it i i i i i i Massech Sopherim cap. 13. After these things did King Ahashuerus promote Hamon the Son of Hammadetha Rabh Joseph expounded it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things the King promoted Hamon of Hammadetha the Agagite the son of Cuza the son of Aphlet the son of Dio the son of Diasot the son Paros the son of Nidan the son of Baalkan c. See loc and compare it with the Targumist upon Esther Chap. III. 1. k k k k k k Megil fol. 2◠1. A reader in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlargeth upon Shemaa the manner and form of the thing we have l l l l l l In Massech Soph. cap. 14. he passeth before the Ark and lifteth up his hands that is in order to give him blessing but if he be a child his Father or his Master doth these things in his stead c. But the Gloss tells us That these things are to be understood of an ordinary reader of the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Christ was an extraordinary Reader However he read here which he hid not do in any other Synagogue for this was the Synagogue to which he belonged and he read as a member of that Synagogue VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there was delivered unto him the Book of Esaias I. THE Minister of the Church kept the sacred Books in his custody and brought them out to be read when they met together in the Synagogue m m m m m m Joma fol. 68. 2. The High-Priest came to read on the day of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of the Synagogue takes the Book of the Law and giveth it to the Ruler of the Synagogue c. Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chazan of the Synagogue that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister From him did our Saviour receive the Book and to him he returned it again II. If it be askt whether he received the Book of the Prophet Isaiah by it self or joyned with the other Prophets it is not easie to determine it We may gather something from what vulgarly obtained amongst them n n n n n n Bava bathr◠fol. 13. 2. The Rabbins deliver Let a man frame the Law and the Prophets and the Holy Writings into one volume They are the words of R. Meir But R. Judah saith Let the Law be apart by it self the Book of the Prophets by it self and the Book of the Holy Writings by it self o o o o o o See the Tract Sopherim cap. 3. And the Wise-men say Every Book by it self But we may ask if every Prophet was by himself Isaiah by himself Jeremiah by himself c. It is probable they were For so they sometimes divided the Law into single Quintanes or fifth parts All know what title the Books of the Law do bear in the front of the Hebrew Bibles viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The five Quintanes of the Law Genesis is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Quintane Exodus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Quintane and so of the rest Concerning the dividing of every of these quintanes into particular Volumes consult the Tract Sopherim in the place already quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Megill fol. 27. 1. They fold up the Book of the Law in the cloth of the Quintanes and the Quintanes in the cloth of the Prophets and Hagiographa but they do not fold up the Prophets and Hagiographa in the cloth of the Quintanes nor the Quintanes in the cloth of the Law And a little after They lay the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Quintanes and the Quintanes upon the Prophets and Hagiographa but not the Prophets and Hagiographa upon the Quintanes nor the Quintanes upon the Law That is not any one single Quintane upon all the Quintanes made up into one Volume So the Gloss hath it A Quintane that is A Book of the Law in which there is only one Quintane Seeing therefore that the Book of the Law was sometimes divided in this manner into distinct Books we may judge as well that the greater Prophets might be thus divided also and the twelve lesser made up into one Volume Hence perhaps that passage q q q q q q Megill fol. 24. 1. The Reader of the Prophet might skip from one Text to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he might not skip from Prophet to Prophet but in the twelve Prophets it was lawful For they were all made up in one Volume ready to his hand and so were not the greater Prophets Give me leave therefore to conjecture that on that Sabbath wherein these things were transacted in the Synagogue at Nazareth that Section which was to be read in the Prophets was according to the Rubrick in the Prophet Isaiah and upon that account the Minister of the Synagogue delivered that Book to our Saviour when he stood up to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And when he had opened the Book he found the place c. In the Talmudick Language I would render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew unroling the Book But then how should we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20 Even in the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roling up the Book r r r r r r Joma cap. 7. hal 1. The High-Priest after the reading of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roling or folding up the Book puts it into his bosom And yet s s s s s s Fol. 70. 1. It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which
amongst them yet were they not exactly Eleven then for Thomas was absent Joh. XX. 24. 2. When the Eleven are mentioned we must not suppose it exactly meant of the number of Apostles then present but the present number of the Apostles VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They supposed they had seen a Spirit WHereas the Jews distinguished between Angels and Spirits and Daemons Spirits are defined by R. Hoshaiah l l l l l l Beresh rabb◠fol. 34. 2. to be such to whom souls are created but they have not a body made for those souls But it is a question whether they included all spirits or souls under this notion when it is more than probable that apparitions of Ghosts or deceased persons who once had a body were reckoned by them under the same title Nor do I apprehend the Disciples had any other imagination at this time than that this was not Christ indeed in his own person as newly raised from the dead but a Spectrum only in his shape himself being still dead And when the Pharisees speak concerning Paul Acts XXIII 9. That if an Angel or a Spirit hath spoken to him I would easily believe they might mean it of the Apparition of some Prophet or some other departed just person than of any soul that had never yet any body created to it I the rather incline thus to think because it is so evident that it were needless to prove how deeply impressed that Nation was with an opinion of the Apparitions of departed Ghosts VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Law of Moses and in the Prophets and in the Psalms IT is a known division of the Old Testament into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law the Prophets and the Holy Writings by abbrevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Books of the Law and their order need not be insisted upon called commonly by us the Pentateuch but by some of the Rabbins the Heptateuch and by some Christians the Octateuch m m m m m m Schabb. fol. 116. 1. R. Samuel bar Nachman saith R. Jonathan saith Wisdom hath hewn out her seven Pillars Prov. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the seven Books of the Law The Book of Numbers compleats the seven Books of the Law But are there not but five Books only Ben Kaphra saith the Book of Numbers is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Books From the beginning of the Book to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when the Ark set forward Chap. X. 35. is a Book by it self That verse and the following is a Book by it self And from thence to the end of the Book is a Book by it self The reason why they accounted this period Chap. X. 35. 36. to be one Book by it self was partly because it does not seem put there in its proper place partly because in the beginning of it it hath the letter Nun inverted thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so after the end of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in both places is set for a boundary and limit to distinguish that period from the rest of the Book Whatever therefore goes before from the beginning of the Book to that period is reckoned by them for one Book and whatever follows it for another Book and the period it self for a third Eulogius speaking concerning Dosthes or Dositheus a famous seducer of the Samaritans hath this passage n n n n n n Apud Phot. Cod. ccxxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He adulterated the Octateuch of Moses with spurious writings and all kind of corrupt falsifyings There is mention also of a Book with this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Cod. xxxvi The Christians Book An Exposition upon the Octateuch Whether this was the Octateuch of Moses it is neither certain nor much worth our enquiry for Photius judgeth him a corrupt Author besides that it may be shewn by and by that there was a twofold Octateuch besides that of Moses Now if any man should ask how it come to pass that Eulogius and that probably from the common notion of the thing should divide the Books of Moses into an Octateuch I had rather any one else rather than my self should resolve him in it But if any consent that he owned the Heptateuch we have already mentioned we should be ready to reckon the last Chapter of Deuteronomy for the eighth part Aben Ezra will smile here who in that his obscure and disguised denial of the Books of the Pentateuch as if they were not writ by the pen of Moses he instances in that Chapter in the first place as far as I can guess as a testimony against it You have his words in his Commentary upon the Book of Deuteronomy a little from the beginning p p p p p p Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you understand the mystery of the twelve c. i. e. of the twelve Verses of the last Chapter of the Book for so his own Country-men expound him thou wilt know the truth i. e. that Moses did not write the whole Pentateuch an argument neither worth answering nor becoming so great a Philosopher For as it is a ridiculous thing to suppose that Chapter that treats of the death and burial of Moses should be written by himself so would it not be much less ridiculous to affix that Chapter to any other volume than the Pentateuch But these things are not the proper subject for our present handling II. There also was an Octatuech of the Prophets too q q q q q q Bava bathra fol. 14. 2. All the Books of the Prophets are eight Josuah Judges Samuel Kings Jeremy Ezekiel Isaiah and the twelve For the Historical Books also were read in their Synagogues under the notion of the Prophets as well as the Prophets themselves whose names are set down You will see the title prefixt to them in the Hebrew Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets as well as to the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets The Doctors give us the reason why they dispose the Prophets in that order that Jeremiah is named first Ezekiel next and Isaiah last which I have quoted in Notes upon Matth. XXVII 9. and let not the Reader think it irksome to repeat it here r r r r r r Bava bathra ubi supr Whereas the Book of Kings ends in destruction and the whole Book of Jeremy treats about destruction whereas Ezekiel begins with destruction and ends in consolation and whereas Isaiah is all in consolation they joyned destruction with destruction and consolation with consolation III. The third division of the Bible is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Writings And here also is found an Octateuch by some body as it seems though I know not where to
passages over Iordan AMong the various ways of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew these two especially deserve our consideration at present Beth-barah which we meet with in Judg. VII and Bethabarah or a place of passage where they passed over Jordan They must both come under our enquiry whiles we are seeking the place in hand And first of the latter Doubtless there was no part of Jordan but might be passed by Boat from one side to the other as mens different occasions might call them but we are now considering the publick and common passages that led over that River from one Country into another I. There is a Bridge over Jordan betwixt the Lake of Samochon and Gennesaret in the way that leadeth to Damascus which hath the name of Jacobs Bridge of which our Country-man Biddulph who hath himself travelled over it speaks to this purpose At the foot of this rocky Mountain runs a pleasant River called Jordan which divideth Syria from Galilee Over this River is built a goodly Bridge which bears the name of Jacob's Bridge upon this twofold account 1. Because in this place Jacob met with his Brother Esau. 2. Because here he wrastled with the Angel As to matter of fact that there is and was such a Bridge I do not much question but for the reasons why it is so called as it is not much to our purpose to examine so they seem to have little else but conjecture in them II. Jordan also had a Bridge over it at Chammoth near Tiberias at the very efflux of the River out of the Sea of Gennesaret as we have elsewhere shewn from the Talmudick Authors against the mistake of the Tables which place Tiberias at a great distance thence b b b b b b Gullel Tyr. de bell Sacr. lib. XVII cap. 8. Tam Dominus Rex quam Principes omnes Tyberiadem usque perveniunt ubi circa pontem unde ex mari Jordanis fluenta se dividunt castrametatur i. e. As well the Lord the King as all the Princes came even unto Tiberias and pitched their tents near the Bridge where the streams of Jordan from the Sea do divide themselves c c c c c c And lib. XVIII cap. 21. Juxta Tiberiadem secus pontem unde de lacu Genezar Jordanis fluenta se dividunt cum exercitu sua castra locavit i. e. With his Army he pitcht his Tents near Tiberias by the Bridge from whence the streams of Jordan from the lake of Gennesaret do divide themselves Read this and view the situation of Tiberias in the Tables and correct the mistake III. That was a most known and frequent passage from Jericho which we so often read of in the Holy Scriptures which yet seems rather to have been by Boat than Bridge See the 2 Sam. XIX 18. and 2 Kings II. 8. SECT III. The Scythopolitan Country THere was a fourth and that the greatest passage betwixt Chammoth and Jericho but at a great distance from either for the finding out of which we are to consider what is intimated 1 Kings IV. 12. And all Bethshean which is by Zartanah beneath Jesreel And again 1 Kings VII 46. In the plain of Jordan did the King cast them in the Clay ground between Succoth and Zarthan We will begin with Bethshean I. Bethshean or Scythopolis was in the lot of Manasseh Judg. I. 27. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither did Manasses drive out the inhabitants of Bethshean which is Scythopolis So that it was within the limits of Samaria though indeed one of the Decapolitan Cities and within the jurisdiction of the Gentiles as we have shewed elsewhere II. It was the utmost bound of Samaria toward Galilee d d d d d d Joseph de bello lib. 3. cap. 4. The bounds of Galilee on the South is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samaria and Scythopolis as far as the River Jordan III. The City was half a Leagues distance from Jordan saith Borchard and yet extends its jurisdiction beyond Jordan That of Aethicus in his Cosmography is well known Fluvius Jordanis saith he c. The River Jordan hath its head in Mount Libanus runs about to the Lake of Tiberias from whence going out hath its current through the midst of Scythopolis and issues in the dead Sea Jordan divided Scythopolis in the midst not the City for that was at some considerable distance from the River but the Country it self so that part of the Country was on this and part of the other side Jordan It was a noble City of the Syrogrecians and had considerable jurisdiction not only within the confines of Manasses but extended it self beyond even to Perea SECT IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Plain the Scythopolitan passage there OF this great Plain which took in the whole bredth of the Country of Manasseh from Jordan toward the West a very long way Josephus frequently speaks describing the situation and portion of Ephraim and Manasseh he thus expresseth himself e e e e e e Antiqu. lâ—â— V. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tribe of Ephraim extended it self in length from the River Jordan to Gadarah Gazarah or Gezer Josh. XVI 3. and Chap. XXI 21. in bredth from Bethel and ends at the great Plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The half Tribe of Manasseh extends it self in longitude from Jordan to the City Dor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in latitude from Ephraim it reacheth to Bethshean which is now called Scythopolis So that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great plain to those that were journeying from Galilee began from Bethshean and extended it self in latitude to the confines of Ephraim Hence that which we meet with in the same Josephus f f f f f f Antiqh lib. XII cap. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that passed over Jordan came into the great Plain before which the City Bethsan lies or as it is in 1 Maccab. V. 52. They went over Jordan into the great plain before Bethshean In the Book of Judith Chap. I. vers 8. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great plain of Esdrelom That is in truth the great Valley of Jezrael So Jezrael in the place above quoted 1 Kings IV. 12. by the Greek Interpreters is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insomuch that when it is said of Judah and his Army for him it is whom this passage concerns that in his return from the Land of Gilead he passed over Jordan into this great plain and that as it should seem not very far from Bethshean it is evident that the great and common passage over Jordan was hereabout by which not only the Scythopolitans went over from their Country on this side Jordan to that beyond but those also of Samaria and those of the lower Galilee passed over here to Perea Here would I seek for Jacob's Bridge where he passed over Jordan with his Staff when he went
Synagogues on the Sabbath-day or whether they read them not that is the Hagiographa It is likely that the Sadducees and Samaritans I mean those Samaritans that liv'd about our Saviours time and before might disown the Prophets and the Holy writings much after the same manner and no more For is it at all probable that they were either ignorant of the Histories of Joshua Judges Samuel the Kings and the writings of the Prophets or that they accounted them tales and of no value There were some amongst the Samaritans as Eulogius in Photius q q q q q q Cod. CCXXX tells us who had an opinion that Joshuah the Son of Nun was that Prophet of whom Moses spake that God would raise up to them out of their brethren like to him Do we think then that the History and Book of Joshua were unknown or disown'd by them However I cannot omit without some remarks some few passages we meet with in Sanhedr r r r r r r Fol. 90. 2. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou shalt sleep with thy fathers and rise again They say probably it is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring I prove it out of the Prophets according as it is written thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust Isa. XXVI 19. But perhaps say they this may be meant of those dead which Ezekiel raised I prove it out of the Hagiographa according as it is writien The roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Cant. VII 9. But perhaps say they it is meant they move their lips in the world I add say they though it is not I confess in the Gemarists Text because reason and sense makes it evident that this ought to be added and the Gloss confirms it Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection either out of the Prophets or the Hagiographae against the Sadducees if those Books had been either not known or of no authority amongst them And we see that the Books themselves out of which these proofs were brought were not excepted against but the places quoted had another sense put upon them and pleaded for by them s s s s s s Hieros Jevamoth fol. 3. 1. It is a Tradition of R. Simeon ben Eliezer I said unto the Scribes of the Samaritans ye therefore err because you do not interpret according to R. Nehemiah for it is a Tradition of R. Nehemiah's where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it if it have it not you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah if they be the Samaritan Scribes then do they themselves quote the ninth Psalm But further the Book of Ezekiel is quoted by a Samaritan in this story t t t t t t Ellâ—h haddthherim Rabba fol. 292. 2. 3. Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis i. e. Sychar of the Samaritans A certain Samaritan was in his company When they came to Mount Gerizzim the Samaritan saith unto him How comes it to pass that we are gotten to this holy mountain R. Jonathan saith how comes this mountain to be holy the Samaritan answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagu'd with the waters of the deluge saith R. Jonathan how prove you this the Samaritan answer'd is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man say unto her thou art the land not cleansed nor rain'd upon in the day of indignation Ezek. XXII 24. If it were so saith R. Jonathan then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos Cholin fol. 87. 1. A certain Sadducee said to a certain Rabbi He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit or the wind And he that created the wind did not make the hills for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos V. 13. The Rabbi answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool go on but to the end of the verse and thou wilt find the Lord of Hosts is his name That passage also is remarkable x x x x x x Schabb. fol. 116 1. They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volums of the Hereticks from the flames they may be burnt where they are The Gloss is The Books of Hereticks i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volums and Books of the Sadducees If by Hereticks the Sadducees are to be understood as the latter Gloss would have it then comparing it with the former they had the Law Prophets and the Holy writings writ in the Assyrian Character in the Holy language If by Hereticks 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 answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith that no article in Religion ought to be admitted that cannot be made out plainly from the five Books of Moses Compare this with that of the Pharisees y y y y y y Gloss in Sanhedr fol. 90. 1. However any person may acknowledg the Resurrection from the dead yet if he does
not own that there is some indication of it in the Law he denies a 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 turn'd to some other sense either Historical or Allegorical But if they had apprehended any thing plain and express in the Books of Moses the Prophets also asserting and illustrating the same thing I cannot see why we should not believe they were receiv'd by them It is something of this kind the passage now in hand where we find the Samaritan 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 mention'd him But then what kind of conceptions they had of the person Kingdom and days of the Messiah whether they expected the fore-runner Elias or the Resurrection of the dead at his coming as the Scribes and Pharisees did is scarcely credible VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They marvel'd that he talked with the woman THEY marvel he should talk with a woman much more with a Samaritan woman z z z z z z Erubhim fol. 53. 2. R. Jose the Galilaean being upon a journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am much mistaken if it should not be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found Berurea in the way to whom he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what way must we go to Lydda She answered O thou foolish Galilean have not the wise men taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not multiply discourse with a woman Thou oughtest only to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way to Lydda Upon what occasion this woman should be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berurea is not our business at present to enquire but that the Reader may know something of her she was the wife of R. Meir a learned woman and a teacher her self a a a a a a Juchasin fol. 40. 2. His wife Berurea was a wise woman of whom many things are related in Avodah Zarah Another story we have of her b b b b b b Erubhin ubi supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berurea found a certain Scholar reading mutteringly and spurn'd at him c. c c c c c c Kiddushin fol. 7â— 1 Samuel saith they do not salute a woman at all d d d d d d Bâ—mid ir rabba fol. 135. 4. A certain Matron askt R. Eleazar why when the sin of the Golden Calf was but one only should it be punisht with a threefold kind of death he answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman ought not to be wise above her Distaff Saith Hyrcanus to him because you did not answer her a word out of the Law she will keep back from us three hundred measures of Tythes yearly but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the words of the Law be burn'd rather than committed to women e e e e e e Vid. Joma fol â—6 2 Ibid. fol. 240. 2. Let no one talk with a woman in the street no not with his own wife VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Left her water-pot T WAS 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who hath told me all things that ever I did c. THIS passage doth something agree with the Jewish notion about their Messiah's smelling f f f f f f Sanhedr fol. 93. 2. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall make him of quick scent or smell in the fear of the Lord Isa. XI 3. Rabba saith he shall be of quick scent and shall judg as it is written he shall not judg by the sight of his eyes c. Ben Cozibah reign'd two years and an half and said to the Rabbins I am the Messiah They say unto him it is said of the Messiah that he shall be of quick scent and shall judg let us see if you can smell and judg which when he could not do they killed him The Samaritan woman perceiv'd that Jesus had smelt out all her clandestine wickednesses which she had perpetrated out of the view of men for which very reason she argu'd it with her self that this must be the Messiah And by her report her fellow Citizens are encourag'd to come and see him They see him hear him invite him receive and 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are yet four months and then cometh the harvest THE beginning of the harvest that is the barley-harvest was about the middle of the month Nisan Consult Levit. XXIII 10 c. Deut. XVI 9. Bava Mezia fol. 106. 2. Half Tisri all Marheshvan and half Cisleu is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seeds time Half Cisleu whole Tebeth and half Shebat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the winter Half Shebat whole Adar and half Nisan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the winter solstice Half Nisan all Ijar and half Sevan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the harvest Half Sivan all Tammuz and half Ab is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Summer Half Ab all Elul and half Tisri is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great heat They sow'd the wheat and spelt in the month Tisri and Marheshvan and so onward Targ. upon Eccles. XI 2. Give a good portion of thy seed to thy field in the month Tisri and withhold thou not from sowing also in Cisleu They sow'd barley in the months Shebat and Adar i i i i i i Gloss. in Râ—sh hashanab fol. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the early seed the barley which soon ripens is sown in Shebat and Adar k k k k k k Menacoth fol. 85. 1. They sow seventy days before the Passover The Barley therefore the hope of an harvest to come after four months was not yet committed to the ground and yet our Saviour saith Behold the fields are already white unto the harvest Which thing being a little observ'd will help to illustrate the words and design of
up Candles Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarquinus or Tarquinius was whether they meant the Emperor Trajan or some other we will not make any enquiry nor is it tanti However the story goes on and tells us That the Woman calling her Husband accused the Jews stirring him up to revenge which he executed accordingly by a slaughter amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feast of Dedication So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of the XXX Psalm the Greek Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dedication By which the Jewish Masters seem to understand the dedication of the Temple e e e e e e Bemidb. rabba fol. 149. 1. Whereas really it was no other than the lustration and cleansing of David's House after Absolom had polluted it by his wickedness and filthiness which indeed we may not unfitly compare with the purging again of the Temple after that the Gentiles had polluted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ierusalem It was at Jerusalem the Feast of the Dedication Not as the Passover Pentecost and Feast of Tabernacles was wont to be at Jerusalem because those Feasts might not be celebrated in any other place But the Encenia were kept every where throughout the whole Land f f f f f f Rosh hashanah fol. 18. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They once proclaimed a Fast within the Feast of Dedication at Lydda The Feast of Dedication at Lydda this was not uncustomary for that Feast was celebrated in any place but the Fast in the time of that Feast this was uncustomary g g g g g g Maâ—mont in the place above One upon his journey upon whose account they set up a Candle at his own House hath no need to light it for himself in the place where he sojourneth For in what Country soever he sojourns there the Feast of Dedication and lighting up of Candles is observed and if those of his own houshold would be doing that office for him he is bound to make provision accordingly and take care that they may do it Maimonides goes on The precept about the Lights in the Feast of Dedication is very commendable and it is necessary that every one should rub up his memory in this matter that he may make known the great miracle and contribute toward the praises of God and the acknowledgment of those wonders he doth amongst us If any one hath not wherewithal to eat unless of meer Alms let them beg or sell his Garments to buy Oyl and Lights for this Feast If he have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one single farthing and should be in suspense whether he should spend it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrating the day or setting up lights let him rather spend it in Oyl for the Candles than in Wine for Consecration of the day For when as they are both the prescription of the Scribes it were better to give the Lights of the Encenia the preference because you therein keep up the remembrance of the miracle Now what was this miracle it was the multiplication of the Oyl The Feast was instituted in commemoration of their Temple and Religion being restored to them the continuance of the Feast for eight days was instituted in commemoration of that miracle both by the direction of the Scribes when there was not so much as one Prophet throughout the whole Land h h h h h h Hierosol Megillah fol. 70. 4. There were eighty five Elders above thirty of which were Prophets too that made their exceptions against the Feast of Purim ordained by Esther and Mordecai as some kind of innovation against the Law And yet that Feast was but to be of two days continuance It is a wonder then how this Feast of Dedication the solemnity of which was to be kept up for eight days together that had no other foundation of authority but that of the Scribes should be so easily swallowed by them Josephus as also the Book of Maccabees tells us that this was done about the hundred and forty eighth year of the Seleucidae and at that time nay a great while before the Doctrine of Traditions and authority of the Traditional Scribes had got a mighty sway in that Nation So that every decree of the Sanhedrin was received as Oracular nor was there any the least grudge or complaint against it So that though the Traditional Masters could not vindicate the institution of such a Feast from any Tradition exhibited to Moses upon Mount Sinai yet might they invent something as Traditional to prove the lawfulness of such an institution Who had the Presidency in the Sanhedrin at this time cannot be certainly determined that which is told of Joshua ben Perachiah how he fled from Janneus the i i i i i i Sanhedr fol. 107. 2. King carries some probability along with it that Joses ben Joezer of Zeredai and Joses ben Jochanan of Jerusalem to whom Joshuah ben Perachiah and Nittai the Arbelite succeeded in their Chairs sate President and Vice-president at that time in the Sanhedrin But this is not of much weight that we should tire our selves in such an enquiry The Masters tell us but upon what Authority it is obscure k k k k k k Bemidb. rab fol. 151. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the work of the Tabernacle was finished on the twenty fifth day of the month Chisleu that is this very day of the month of which we are now speaking but it was folded up till the first day of the month Nisan and then set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was Winter The eight days begun from the xxvth of the month Chisleu fell in with the Winter solstice Whence meeting with that in the Targumist upon 1 Chron. XI 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I question whether I should render it the shortest day or a short day i. e. one of the short Winter days is the tenth of the month Tebeth if he did not calculate rather according to our than the Jewish Calendar The Rabbins as we have already observed upon Chap. V. 35. distinguish their Winter months into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Winter and mid-winter intimating as it should seem the more remiss and more intense cold Half Chisleu all Tebeth and half Shebat was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Winter Ten days therefore of the Winter had passed when on the XXV of the month Chisleu the Feast of the Dedication came in It was Winter and Jesus walked in the Porch He walked there because it was Winter that he might get and keep himself warm perhaps he chose Solomon's Porch to walk in either that he might have something to do with the Fathers of the Sanhedrin who sate there or else that he might correct and chastise the buyers and sellers who had their shops in that place VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long dost thou make us to
this was in Sichem you will say what became then of the Sichemites faith which Christ himself had already planted amongst them Joh. IV. It may be answered though in so very obscure a thing I would not be positive that it was some years since the time when Christ had conversed in that City and when as he had done nothing that was miraculous there Simon by his Magicks might obtain the easier reception amongst them But however grant it was Sebaste or any other City of Samaria that was the scene of this story yet who did this Simon give out himself to be when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he himself was some great one And what sort of persons did the Samaritans account him when they said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man is the great power of God I. Did they take him for the Messiah It is commonly presumed that Simon was a Samaritan by birth but should Messiah spring out of the Samaritans It is no impertinent question whether the Samaritans when they looked for the Messiah Joh. IV. 25. yet could expect he should be one of the Samaritan stock when they admitted of no Article of Faith that had not its foundation in the Books of Moses Could they not gather this from thence that the Messiah should come of the Tribe of Judah A Samaritan perhaps will deny this and elude that passage in Gen. XLIX 10. by some such way as this It is true the Scepter shall not depart from Judah nor a Lawgiver from between his feet until Shiloh come but then this does not argue that Shiloh must derive his Original from the Tribe of Judah only that some Dominion should continue in Judah till Shiloh should appear Where by the way it is worth our observing that the Samaritan Text and Interpreter in that place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Jod and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet that Text reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his banners and the Interpreter hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his Ranks or Companies That figment concerning Messiah ben Joseph or Messiah ben Ephraim for he goes by both those names whether it was first invented by the Jews or by the Samaritans is not easily determined The Jewish Writers make very frequent mention of him but the thing it self makes so much for the Samaritans that one might believe it was first hatcht amongst themselves only that the story tells us that Messiah was at length slain which the Samaritans would hardly ever have invented concerning him And the Jews perhaps might be the Authors of it that so they might the better evade those passages that speak of the death of the true Messiah II. However it was impiety enough in Simon if he gave out himself for a Prophet when he knew so well what himself was and if you expound his giving out himself to be some great one no higher than this yet does it argue arrogance enough in the knave I would not depress the sense of those words concerning John Baptist Luke I. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall be great in the sight of the Lord but if we take it in the highest degree he shall be a Prophet before the Lord Christ it carries both an excellent truth along with it and also a most plain agreeableness with the office of John And when Stephen expresseth Moses to have been a Prophet in these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was mighty in words and deeds perhaps it bears the same sense with what the Samaritans said and conceited concerning this Simon that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great power of God VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Simon himself believed also THAT is He believed that Jesus of Nazareth was the true Messiah and so was made capable of Baptism as in vers 37. and was indeed baptized in the Name of Jesus vers 16. And now O Simon what thinkest thou of thy self if hitherto thou hadst exhibited thy self as the Messiah Darest thou after this pretend to be the Son of God That which is commonly told of him and which Epiphanius reports without alledging any others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Samaritans he gave out himself to be the Father to the Jews to be the Son betrays not only the blasphemy but the madness of the man that amongst the Jews he should pretend himself to be the Son of God when they would acknowledge no Son of God at all VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They sent unto them Peter and Iohn c. c c c c c c Hâ—res 21. EPIPHANIUS here very apositely tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip being but a Deacon had not the power of imposition of hands so as by that to confer the gift of the Holy Ghost It was the Apostles peculiar Province and Prerogative by laying on of their Hands to communicate the Holy Ghost that is in his extraordinary gifts of Tongues and Prophesie for as to the Spirit of Sanctification they never dispensed that Peter and John besides the eminent station they held amongst the Apostles were also to be the Apostles of the Circumcision in forreign Countries James the brother of John was now alive who with those two made up that noble Triumvirate that had a more intimate familiarity with Christ. And one would believe he ought also to have been sent along with them but that they were sufficient and that this was only as a prologue to their future charge and office of dealing with the Circumcision in forreign Countries They lay their hands upon some whom the Holy Ghost had pointed out to be ordained Ministers And by so doing they did communicate the gifts of Tongues and Prophesie so very visible and conspicuously that it is said that Simon saw how through the laying on of the Apostles hands the Holy Ghost was given Amongst the Jews persons were ordained Elders by three men But here this duumvirate was abundantly more valuable when they could not only promote to the Ministry but further confer upon those that were so promoted a fitness and ability for the performance of their office VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Give me also this power c. HOW infinitely mistaken is this wretch if he think that the gifts of the Holy Ghost could be bought and procured by Silver or Gold and how much more mistaken still if he think that the power of conferring these gifts to others could be thus attained The Apostles had a power of imparting these gifts but even they had not a power of enabling another to impart them Paul by laying hands on Timothy could endow him with the gifts of Tongues and Prophesie but he could not so endow him that he should be capable of conveighing those gifts to another This was purely Apostolical to dispense these gifts and when
honour l l l l l l Hieros Jevamâ—th fol. 3. 1. Bab. Jevamâ—th fol. 16. 1. in a far different signification the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline from VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deputy THIS is a word much in use amongst the Talmudists with a little variation only in the reading m m m m m m Hieros Beraceth fol. 9. 1. R. Chaninah and R. Joshua ben Levi passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deputy of Caesarea He seeing them rose up to them His own people say unto him Doest thou rise up to these Jews He answered them and said I saw their faces as the faces of Angels See the Aruch upon the word VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came to Perga in Pamphylia FROM Paphos in Cyprus whether old or new both being Maritim places situated on the Western shore of the Island they seemed to Sail into the mouth of the river Cestrus concerning which Strabo hath this passage n n n n n n Geograph lib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then there is the river Cestrus which when one hath sailed sixty furlongs he comes to the City Perga near which is the Temple of Diana of Perga in an high place where every year there is a solemn convention Ptolomey also speaks of the river Cestrus and of the Cataract concerning which Strabo hath some mention But Mela o o o o o o Mela lib. 1. cap. 14. hath this passage Thence there are two strong rivers Oestros and Cataractes Oestros is easily navigable but Cataractes hath its name from the violence of its running amongst these is the City Perga c. One may justly suspect an error in the Writer here writing Oestros for Cestros and it is something strange that Olivarius hath taken no notice of it We may conjecture there was no Synagogue of Jews in Perga because there is no mention of it nor any memorable thing recorded as done by the Apostles here only that John whose Sirname was Mark did in this place depart from them for what reason is not known VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came to Antioch in Pisidia STrabo reckons up thirteen Cities in Pisidia p p p p p p Strabo lib. 12 from Artemidorus amongst which he makes no mention of Antioch But Pliny q q q q q q Plin. lib. 5. cap. 27. tell us Insident vertici Pisidiae quondam Solymi appellati c. There are that inhabit the top of Pisidia who were once called Solymites their Colony is Casarea the same is Antioch And Ptolomey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inland Cities in Pamphilia are Sileucia of Phrygia and Antioch of Pisidia Where the Interpreter most confusedly Civitates sunt in Provincia Mediterranea Phrygia quidem Pisidiae Seleucia Pisidiae Antiochia that is there are Cities in the midland Country Phrygia of Pisidia Seleucia of Pisidia Antioch and in the margin he sets Caesarea VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the reading of the Law and the Prophets BUT in what Language were the Law and the Prophets read in this Synagogue It is generally supposed that in the Synagogues of the Hellenists the Greek Bible was read But was that Tongue understood amongst the Pisidians Strabo at the end of his thirteenth Book tells us The Cibratian prefecture was reckoned amongst the greatest of Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cibyrates used four Languages the Pisidian the Solyman the Greek and Lydian Where we see the Pisidian Tongue is expresly distinguisht from the Greek If Moses and the Prophets therefore were read here in the Greek Tongue were they understood by those in Pisidia Yes you will say for the very name of the City Antioch speaks it to have been a Greek Colony Grant this but then suppose a Jewish Synagogue in some City of Pisidia that was purely Pisidian such as Selge Sagalessus Pernelissus c. or in some City of the Solymites or of the Lydians in what Language was the Law read there Doubtless in the same Tongue and the same manner that it was read in the Synagogue of the Hebrews i. e. in the Original Hebrew some Interpreter assisting and rendring it to them in their mother Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sat down So it is exprest commonly of any one that teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sat down And if the Rulers of the Synagogue had no other knowledge of Barnabas and Saul they might gather they were Preachers from this that when they entred the Synagogue they sat down according to the custom of those that Taught or Preached VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ye that fear God THAT is Proselytes r r r r r r Bemedv rab fol. 227. 2. Blessed is every one that feareth the Lord that walketh in his ways Psal. CXXVIII 1. He doth not say Blessed is Israel or blessed are the Priests or blessed the Levites but blessed is every one that feareth the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the Proselytes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that fear the Lord. According as it is said of Israel Blessed art thou O Israel so is it said of these blessed is every one that feareth the Lord. Now of what proselyte is it said that he is blessed It is said of the proselyte of justice Not as those Cuthites of whom it is said that they feared the Lord and yet worshiped their own Gods VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He suffered their manners THE particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to exclude the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we meet with in the Seventy Deut. I. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God did indeed bear with them full forty years and so you will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not wide from the truth But the Apostle adding the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the time of forty years seems chiefly to respect that time which went between the fatal decree that they should not enter the land and the going in VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven Nations THE Rabbins very frequently when they mention the Canaanitish people give them this very term of the Seven Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the space of four hundred and fity years AMongst the many things that are offerd upon this difficulty I would chuse this that in this number are reckoned the years of the Judges and the years of those Tyrants that opprest Israel computing them disjunctly and singly which at first sight any one would think ought to be so reckoned but that 1 Kings VI. 1. gives a check to a too large computation 1. The years of the Judges and Tyrants thus distinguisht answer the Sum exactly The Iudges Othniel XL. Eliud LXXX Deborah XL. Gideon
Hearers while those things were rendred truly which that Mystical and Sacred Language contained in it The foundations of Churches were now laying and the foundations of Religion in those Churches and it was not the least part of the Ministerial task at that time to prove the Doctrine of the Gospel and the person and the actions and the sufferings of Christ out of the Old Testament now the Original text was unknown to the common people the Version of the Seventy Interpreters was faulty in infinite places the Targum upon the Prophets was unconstant and Judaized the Targum upon the Law was as yet none at all so that it was impossible to discover the mind of God in the Holy Text without the immediate gift of the Spirit imparting perfect and full skill both of the Language and of the sense that so the foundations of Faith might be laid from the Scriptures and the true sense of the Scriptures might be propagated without either error or the comments of men The Apostle saith Let him pray that he may interpret vers 13. And Interpretation is numbred among the extraordinary gifts of the Spirit Now let it be supposed that he spake Latine Arabick Persian either he understood what he spake or he did not if he did not then how far was he from edifying himself And yet the Apostle saith He that speaks in a Tongue edifies himself If he understood what he spake how easie was it for him to render it in the Corinthian Language There are many now Learned by study who are able to translate those Tongues into the Corinthian or the Greek without that extraordinary gift of Interpretation immediately poured out by the Holy Ghost But let it be supposed which we do suppose that he spake in the Hebrew Tongue that he either read or quoted the holy Text in the original Language and that he either preached or prayed in the phrases of the Prophets it sufficed not to the Interpretation to render the bare words into bare words but to understand the sense and marrow of the Prophets Language and plainly and fully to unfold their mysteries in apt and lively and choise words according to the mind of God which the Evangelists and Apostles by a divine skill do in their writings Hear the judgment of the Jews concerning a just Interpretation of the holy Text. a a a a a a Bab. Kiddush fol. 49. 1. They are treating of the manner of espousing a woman Among other things these passages occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins deliver If he saith Be thou my Espouser if I read If he read three verses in the Synagogue behold she is espoused R. Judah saith Not until he read and interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be interpret according to his own sense But the Tradition is this R. Judah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that interprets a verse according to his own form behold he is a lyar If he add any thing to it behold he is a Reproacher and Blasphemer What therefore is the Targum Or what Interpretation is to be used Our Targum The Gloss there writes thus He that Interprets a verse according to his own form that is according to the literal sound For example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXIII 2. He that interprets that thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not testifie against judgment is a lyar for he commands that judgment be brought forth into light But let him so interpret it Thou shalt not restrain thy self from teaching any that enquire of thee in judgment So Onkelos renders it If he add any thing to it If he say Because liberty is given to add somewhat I will add wheresoever it lists me he sets God at nought and changeth his words For wheresoever Onkelos added he added not of his own sense For the Targum was given in Mount Sinai and when they forgat it he came and restored it And Rab. Chananeel explains those words He that Interprets a verse according to his own form by this example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXIV 10. He that shall render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the God of Israel is a lyar for no man hath seen God and shall live And he will add to it who should render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the Angel of God For he attributes the Glory of God to an Angel But let him interpret it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the Glory of the God of Israel So Onkelos again So great a work do they reckon it to interpret the sacred Text. And these things which have been said perhaps will afford some light about the gift of Interpretation But although the use of the Hebrew Tongue among these Ministers was so profitable and necessary yet there was some abuse which the Apostle chastiseth namely that they used it not to edification and without an Interpreter and further while I behold the thing more closely I suspect them to Judaize in this matter which we have before observed them to have done in other things and that they retained the use of the Hebrew Language in the Church although unknown to the common people and followed the custom of the Synagogue Where I. The Scripture is not read but in the Hebrew Text yea as we believe in the Synagogues even of the Hellenists as we dispute elsewhere of that matter II. Publick prayers in the Synagogue were also made in Hebrew one or two excepted which were in Chaldee b b b b b b Gloss. in Beracoth fol. 3. 1. They were wont to repeat the prayer whose beginning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Sermon For the common people were there present who understood not the holy Language Therefore this prayer they composed in the Chaldee Tongue that all might understand The rest they understood not III. He that taught or preached out of the chair spoke Hebrew and by an Interpreter c c c c c c Gloss. in Joâ—a fol. 20. 2. The Interpreter stood before the Doctor who preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Doctor whispered him in the ear in Hebrew and he rendred it to the people in the mother Tongue And there in the Gemara a story is related of Rabh who was present as Interpreter to R. Shillah and when R. Shillah said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cock crows Rabh rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he should have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence there is very frequent mention in the Books of the Talmudists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpreter of this and that Doctor While I consider these things used in the Synagogues of the Jews and remember that a great part of the Church of Corinth consisted of Jews I cannot but suspect that their Ministers also used the same Tongue according to the old custom Namely that one read the Scripture out of the Hebrew Text
But read and read again the whole story Act. XIX and there is not a syllable of any wrong that Paul at that time endured in his person VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fool. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would the Talmudists say Sot mad man g g g g g g Gloss. In Taanith fol. 1â— 1. Rabban Jochanan ben Zaccai answered the Baithuseans denying also the Resurrection of the dead and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools whence did this happen to you c. VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so it is written c. OF the former no doubt is made for it is written Gen. XI 7. But where is the latter Throughout the whole sacred book thence the Jews speak so many things and so great of the Spirit of Messias and of Messias quickning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam was made a quickning Spirit Job XIX 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that my Redeemer liveth and that he shall stand in the latter day upon the earth Job seems to me in this place in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam Of the former Adam it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dust thou art and to dust thou shalt return And I know saith Job that my Redeemer liveth and he shall arise from the dust another or a latter and I shall see the Lord made of the same flesh that I am of c. Intimating the Incarnation of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit The Spirit of the Lord moved upon the face of the waters Gen. I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of King Messias So the Jews speak very frequently And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias shall quicken those that dwell in the dust It cannot be past over without Observation by what authority Paul applies those words of Psal. XCII Thou Lord in the beginning hast founded the earth c. to the Messias Heb. I. 10. to prove his Deity and dignity But thou art deceived O Paul would a Hebrew say These words are to be applied to God the Father not to the Messias The Apostle hath what to reply from the very confession of the Jewish Nation You acknowledge that Spirit which was present at and president over the Creation was the Spirit of the Messias It ought not also be past by without observation that Adam receiving from him the promise of Christ and believing it named his wife Chava that is Life So the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam called his wives name Life Gen. III. 20. What Is she called life that brought in death But Adam perceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam exhibited to him in the Promise to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit and had brought in a better life of the Soul and at length should bring in a better of the body Hence is that Joh. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second man is the Lord. GEn. IV. 1. Eve conceived and brought forth Cain and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have possessed or obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man the Lord that is That the Lord himself should become man For let me so turn it depending upon these reasons I. That this Interpretation is without any manner of wresting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea it is according to its most proper signification and use II. That without doubt Eve had respect to the promise of Christ when she named her son as Adam had respect to the promise in the denomination of Eve VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O death where is thy c. HOs XIII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is thy revenge O Death And thus speaks Aben Ezra There are some which invert the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where And very truly as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. Where is thy King Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not I will be thy King but Where is thy King So that the Greek Interpreters and the Apostle after them translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where properly and truly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet is rendred by the Targumist and the Rabbins to signifie A Word but some as Kimchi acknowledges understand it to signifie The Plague and that upon good ground because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction is joyned with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plague are joyned together Psal XCI Where see the Targum and R. Solomon and compare the Greek Interpreters with them CHAP. XVI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now concerning the Collection for the Saints UNLESS I am much deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jerusalem Writers denotes in the like sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collection for the wise men They have this story a a a a a a Hoâ—aioth fol. 48. 1. R. Eliezer R. Josua and R. Akiba went up to Chelath of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Employed in the Collection for the wise Men. One Abba Judah was there who performed the Law with a good Eye Being now reduced to poverty when he saw the Rabbins he was dejected He went home with a sad countenance His wife said to him Why doth thy countenance languish He answered The Rabbins are come and I know not what to do She said to him You have one field left Go and sell half of it and give to them Which he did And when they were departed he went to plow in the half of his field and found a great treasure c. I produce this the more willingly that it may be observed that collections were made among the Jews in forrain Nations for the poor Rabbins dwelling in Judea in the same manner as they were made among Christians in forrain Nations for the poor Jews converted to Christianity in Judea VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first of the Sabbath would the Talmudists say I. That day was every where celebrated for the Christian Sabbath and which is not to be past over without observing as far as appears from Scripture there is no where any dispute of that matter There was controversie concerning circumcision and other points of the Jewish Religion whether they were to be retained or not retained but no where as we read concerning the changing of the Sabbath There were indeed some Jews converted to the Gospel who as in some other things they retained a smatch of their old Judaism so they did in the observation of days Rom. XIV 5. Gal. IV. 10. but yet not rejecting or neglecting the
unless they be writ in Hebrew II. It is disputed b b b b b b Schabb. fol. 115. 1. Whether it be lawful to snatch the holy Books out of the fire on the Sabbath day when that cannot be done without some labour And it is concluded without all scruple that if they are wrote in Hebrew they ought to be snatched out but if in an other Language or in other Characters then it is doubted Yea R. Jose saith They are not to be snatched out III. It is disputed further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the holy Books so written shall come to your hands whether you may destroy them with your own hand either by cutting or tearing them or throwing them into the fire and it is concluded indeed in the negative which yet is to the same effect as though it were determined in the Affirmative Let them be laid up say they in some foul place where they may be consumed by themselves And it is related of Rabban â—â—â—aliel first that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Job made into a Targum was brought to him he commanded that it should be buried under a heap of stones Which example also a certain Rabbin afterward urgeth to his great grand-son Gamaliel that he also should bury under ground the Book of Job Targumized which he had in his hand to be consumed The Book of Job Targumized was that Book translated into the Chaldee Language the Mother Tongue of the Nation the Tongue into which the Law and the Prophets were rendred in the Synagogues and yet by no means did they tolerate the Version of that Book which indeed was not read in the Synagogues though rendred in that Language much less would they tolerate the Version of the Law and the Prophets into a more remote and more Heathen Language These things well considered one may with good reason suspect that the Jews thought not so honourably of any Version as to cast away the Hebrew Bible and to espouse that in the room of it And what they might or did think concerning the Greek Version of the LXX as it is called let us as much as we can briefly search CHAP. VII A Comparison of the History of the LXX as it is in Iosephus and as it is in the Talmudists THE story as it is in Josephus and Aristeas hath no need to be repeated being so well known to all From which how vastly different is it from the story as it is related in the Talmudists Which we transcribe verbatim from Massecheth Sopherim a a a a a a Cap. 1. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a story of five Elders who transcribed the Law for Ptolomy the King in Greek And that day was bitter to Israel as the day wherein the golden Calf was made Because the Law could not be turned according to all things requisite to it And again there is a story of King Ptolomy that he assembled seventy two Elders together and disposed them into seventy two Cells But he revealed not to them why he had assembled them But coming in to every one of them said to them write me out the Law of Moses your Master God put council into each of their hearts that their minds agreed in one And they wrote out for him the Law by it self But they changed thirteen places in it The Babylonian Talmud f relates the story in the like manner this only excepted â— In Megill that there is no mention of the five Elders as also that this clause is wanting They wrote out the Law for him by it self I. Josephus speaks glorious things of letters sent from the King to the High Priest sending for Interpreters of Presents sent to Eleazar and other things consecrated to the Temple of many Talents spent by Ptolomy for the redemption of the Jews of honourable rewards conferred upon the Interpreters all which according to the account of Josephus and Aristeas amounted to such a sum that one might with reason believe the whole Alexandrian Library was not worth so much yea a whole years tax of Egypt would scarcely have been of that value But of all this there is deep silence in the Talmudists and yet usually they want not either for Will or Elocution when something is to be declared for the glory of their own nation They are not silent of the gifts of Monobazus and Helena Nicanor Ben Kattin c. of the gifts of Princes either given or lent to their Rabbins but of these vast expences of Ptolomy there is not one Syllable II. In Josephus the Interpreters are sent for by letters and that under that notion that they should interpret But in the Talmudists they are convened being altogether ignorant what they must do III. In Josephus they turn the Law at least into Greek in the Talmudists it is obscure whether they translated any thing at all Of the five Elders indeed it is said in terms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they transcribed in Greek that is they turned as the word which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret sufficiently explains But of the Seventy there is no such thing but only this That they transcribed the Law by its self and changed thirteen places in it There is a passage indeed where the Babylonian Talmudists are brought in with their relation whereby one might think that they intimated that the Seventy translated into Greek Our c c c c c c Megil f. 9. 1. Masters say they permitted not that the holy Books should be transcribed but into Greek And it is a Tradition R. Judah saith when they permitted to transcribe in Greek they permitted it of the Book of the Law only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that because of that which happened to King Ptolomy Or let it be as it is rendred by some Whence the work was begun with Ptolomy the King But if any should say that they transcribed indeed in Greek that is the Hebrew Text in Greek letters and translated not you would scarcely refute him out of the Talmudists especially when elsewhere they distinguish between writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Language d d d d d d Scabb fol. 115. 1. that is in the Characters of any Language and writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Version into any Language and when there was a publication and edition of a double Hebrew Text in Origens Hexapla and Octapla e e e e e e â—piphan haeres 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hebrew and Greek Characters he seems not to have been without his Copy in which the Hebrew Text it self was written out in Greek Letters What at length does that mean They writ out the Law by it self Certainly either this They transcribed the Law only and not the other Books or rather they transcribed the Hebrew Law it self in Hebrew and turned it not They wrote out say they the
And now let us briefly weigh what things are said on the contrary side CHAP. X. What things are objected for the Affirmative I. FIRST That passage is objected a a a a a a Hieros Sotah cap. 7. R. Levi went to Cesarea and hearing them read the Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schma Deut. VI. in Greek would hinder them R. Jose observing it was angry saying He that cannot read in Hebrew shall he not read at all Yea let a man read in any Tongue which he understands and knows and so satisfie his Duty So the words are rendred by a very learned Man But the Gemara treats not of reading the Law in the Synagogues but concerning the repeating of the passages of the Phylacteries among which the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel Deut. VI. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred reading but repeating In which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs very frequently in the Masters As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Megill fol. 17. 1. She recites the book of Ester by her mouth that is without book And c c c c c c Biccurim fol. 86. 1. Heretofore every one that could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recite that passage used in offering the first fruits Deut. XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recited And he that could not recite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they taught him to recite or they recited for him II. That example and story is urged concerning reading the Law and the Prophets in the Synagogue of Antioch of Pisidia Act. XIII 15. To which there is no need to answer any thing else but that it begs the Question III. That also of Tertullian is added d d d d d d Apoleget cap. 18. Sed Judaei palam lectitant Vectigalis libertas vulgo auditur or aditur singulis Sabbatis But the Jews also read openly the liberty of the Tax is heard or gone unto every Sabbath day I answer Be it granted that Tertullian speaks of the Greek Version which is not so very evident that which was done under Severus doth not conclude the same thing done in the times of the Apostles but especially when Severus was according to the sense of his name very severe towards the Jews as Baronius teacheth and Spartianus long before him Under whom Sabbaths could not be kept by the Jews but under a Tax And be it granted that the Greek Version was read then by them at Rome as the Glosser upon Tertullian describes the scene of the affair that was also under a Tax not by the choise of the people but by pure compulsion IV. That of Justin Martyr is produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Orâ—â— Pâ—ranâ—â— ad Graecos But if any say that these books belong not to us but the Jews and therefore they are to this day preserved in their Synagogues And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. f f f f f f Apolog. â— The books remained even among the Egyptians hitherto and are every where among all the Jews who reading them understand them not V. But that is instead of all that Philo and Josephus follow the Greek Version and that which is still greater the holy Pen-men do follow it in the New Testament in their allegations taken out of the Old Therefore without doubt say they that Version was frequent and common in the Synagogues and in the hands of men and without doubt of the highest authority among the Jews yea as it seemeth of divine These are the arguments which are of the greatest weight on that side That I may therefore answer together to all let us expatiate a little in this enquiry CHAP. XI By what Authors and Counsils it might probably be that that Greek Version came forth which obtains under the Name of the Seventy I. IT was made and published without doubt not for the sake of the Jews but of the Heathen We have Josephus a witness here in his story of the Seventy granting him to be true in that relation what moved Ptolomey so greedily to desire the Version to purchase so small a Volume at such vast expenses Was it Religion Or a desire of adorning his Library By that paint does Josephus colour the business but reason will dictate a third cause and that far more likely For both the Jewish and Heathen Writers teach that Egypt at that time was filled with an infinite multitude of Jews and what could a prudent King and that took care of himself and his Kingdom do else than look into the manners and institutions of that Nation whether they consisted with the peace and security of his Kingdom since that people was contrary to the manners and Laws of all other Nations When therefore he could neither examine nor understand their Law which comprized their whole Religion Polity and Occonomy being writ in Hebrew it was necessary for him to provide to have it translated into their Vulgar Tongue Hence arose the Version of the five Elders as we may well suppose and lest some fraud or collusion might creep in the assembling of the Seventy two Elders was occasioned hence also And does it not favour of some suspicion that he assembled them being altogether ignorant what they were to do For let reason tell us why we should not rather give credit to the Talmudists writing for their own Country-men than to Josephus writing for the Heathen And if there be any truth in that relation that when he had gathered them together he shut them up by themselves in so many chambers that still increaseth the same suspicion II. Let it be yielded that they turned it into Greek which as we have seen is doubtful yet the speech in the Gemarists is only concerning the Books of Moses and concerning the Law only in Josephus Who therefore Translated the rest of the Books of the Holy Volume It is without an Author perhaps should we say the Jerusalem Sanhedrin but not without reason For III. The Jews wheresoever dispersed through out the World and they in very many Regions infinite in their numbers made it their earnest request that they might live and be governed by their own Laws and indeed they would live by none but their own But what Prince would grant this being altogether ignorant what those Laws were They saw their manners and rites were contrary to all other Nations it was needful also to see whether they were not contrary to the peace of their Kingdoms That very jealousie could not but require the Version of those Laws into the common Language and to force it also from them how unwilling soever they might be The great Sanhedrin therefore could not consult better and more wisely for the safty and security and religion of the whole Nation than by turning their Holy Books into the Greek Language that all might know what it was that they professed They could
to the wisdom of this World are the great matters and mysteries of the Gospel and of Salvation The Judgment to come that he speaks of in this verse he characters or pictures in divers colours or circumstances I. The object of it He shall judge the World II. The manner He shall judge it in Righteousness III. The time At a day which he hath appointed IV. The agent to be imploied in it The man whom he hath ordained V. And lastly the certainty of it He hath given assurance thereof c. There is some controversie about the translating of that clause He hath given assurance In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will admit a double construction The Vulgar Latin and the Syriack gives one our English and the French another The Vulgar Latine renders it Fidem praebens omnibus Which I should have supposed might freely have been rendred in the sense our English gives Giving assurance to all but that I find some expositions constrain him another way viz. Affording faith to all and the Syrian inclines the same way for it renders Restoring every man to his faith or to faith in him As if the meaning were that God by the Resurrection of Christ did restore the World to faith and believing from that ignorance and infidelity which it lay under before which is a real and a very noble truth but I question whether that be the Apostles meaning in this place For he is shewing That God had appointed an universal Judgment and hath ordained Christ to be Judge and for proof and confirmation of both especially of the latter he saith as our English well renders he hath given assurance and as the French he hath given certainty in that he hath raised and the Greek very clearly bears such a sense And this to be the sense that is intended is yet further clear by observing the argumentation of the Apostle in this place Read the verse before The times of their ignorance God winked at but now commandeth every man to repent Because he hath appointed a day c. Why Was not this day appointed before that time that Christ was risen The Jews will tell you that Heaven and Hell were created before the World then certainly the Judgment that was to deem to Heaven or Hell was appointed before But our Saviour in the sentence that he shall pronounce at that Judgment Matth. XXV Come ye blessed of my Father receive the Kingdom prepared for you c. shews that the appointing of the day of Judgment was of old time long and long ago before Christs Resurrection but the Apostle tells that he had never given such assurance of it before as he did then by raising him that should be Judge The Apostle at this portion of Scripture doth plainly shew three things First He lays down a doctrine Secondly He proves it And thirdly He makes application His doctrine is That God hath appointed a day wherein he will Judge the World in Righteousness His proof From Gods own real vouchment He hath given assurance in that he raised Christ from the dead His application therefore Let all men in every place repent I should deserve a just censure if I should refuse the Apostles method to take another and not tread in the steps of that Logical proceeding that he had printed before Yet I shall decline to insist much upon the confirmation of the doctrine as a particular head by it self since the taking up the second thing the proof of it is the doing the same thing Only I shall call out as the Prophet Esay doth in the place cited who assoon as he had said Thy heart shall meditate terrors presently subjoyns where is the Scribe c. So while our heart is meditating of terrors of the thing we are speaking this day which God hath appointed wherein he will Judge the World c. Where is the Sadducee where the Atheist where the Disputer of this World What say they to this thing I. The Sadducee will tell you That there is no Resurrection neither Angel nor Spirit Act. XXIII 8. And would perswade us that Moses was of the same opinion because he speaks not of any such things in terminis in all his book It is a common received opinion among the Learned that the Sadducees refused all the Books of the Old Testament but only the five Books of Moses If they mean it absolutely I must confess my small reading hath not taught so far as to be satisfied in that But if they mean it with some qualification then I believe the thing is very true In such a qualified sense as to say the rest of the Jews refused the third part of the Bible which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians render the word Hegiographa that is they refused to have it read in the Synagogue The Law and Prophets they read there every Sabbath Act. XIII 15. but admitted not the reading of Job Psalms Solmons books Daniel Lamentations Chronicles Ezra c. not so much out of the undervaluation of those books but because they accounted the other were sufficient So if you say the Sadducees admitted no other Books of the Old Testament to be read in their Synagogues on the Sabbath but only the books of Moses I doubt not but you speak very true but that they utterly rejected and made nothing of the rest of that Sacred Volume I am yet to seek for satisfaction And I suppose something may be said out of the ancient records of the Jews that might countenance the contrary but it is not now time and place to enter into such a discourse But you will say If they had them in their closets though not in their Synagogues If they read them though not there If they believed them how could they be ignorant of the resurrection Judgment to come and World to come of which there is so plain declaration in the rest of the Old Testament though not in Moses The answer is easie Because they had this principle that nothing is to be believed as a fundamental Article of Faith but what may be grounded in Moses The very Pharisees themselves did not far differ from them in this principle and I could produce a Pharisee in their own writings saying That if a man believed the Resurrection c. yet believed not that it was taught and grounded in the Law of Moses he should not be Orthodox Now why Moses did so obscurely intimate these great fundamentals in comparison of other parts of the Bible I shall not trouble you with discussing though very acceptable reasons may be given of it We find the Resurrection asserted by our Saviour out of Moses by one argument and we find it asserted by many arguments by the Pharisees against the Saducees in the Jews own Pandect and so we leave the Sadducees to take his answer and confutation there But II. Behold a worse then a Sadducee is here and that is a Christian
tyranny in the one and the Jews malice and mischievousness in the other and upon the full view the Roman and the Jew conspiring together and becoming guilty of this horridest fact that ever was committed under the Sun the murthering of the Lord of life and glory Let us begin first with Pilate who stands first in mention in the Text as he stands representative of Rome whose authority he carried and whose Tyranny in this case he exercised Methinks there is hardly a more remarkable passage in the whole book of the Revelations then that Chap. XIII 2. The Dragon gave his power and seat and great authority unto the Beast Which in plain English is this The Devil gave his power and seat and great authority to Rome For that by the Dragon is meant the Devil there is none but grant and that by the Beast is meant Rome even Romanists themselves do not deny When you read that passage in S. Luke IV. 5 6. that the Devil shewed our Saviour all the Kingdoms of the World and the glory of them do you not presently conceive that he shewed him Rome her Empire and Glory For then where was the pomp and glory of the World but within that City and Empire And when you read that he said unto him All this power will I give thee and the glory of them do you not presently conceive that he offered to make him Caesar or Lord of that vast Empire if he would fall down and worship him And how pat do these words of his for that is delivered to me and to whomsoever I will I give them agree with these in the Revelations The Dragon gave his power and seat and great authority unto the beast It neither is nor indeed could be said so of the other Monarchies or Empires that had gone before It is not said the Dragon gave his power to the Babylonian Empire nor to the Persian nor Grecian nor Syrogrecian nor indeed could it be so truly and pertinently said so concerning them as concerning Rome For the Dragon had a business for Rome to do which the other neither did nor could do for him which was to put the Lord of life to death The old Serpent knew from of old that he was to bruise the heel of the seed of the woman that he was to compass the death of Messias and it was reserved to Rome and her power and tyranny to be the instrument of such an action and the Dragon gave his power seat and authority to that City for that purpose that it might do his business in murthering Christ and his members after him Pilate who carried with him the authority and commission of that City confessed him innocent and yet condemned him pleaded for him that he was not guilty and yet crucified him and that mainly upon the account of Rome and for her sake because forsooth there must be no King but Caesar or who was set up or kinged by Caesar. In Revel XI 8. where mention is made of slaying the two witnesses it is said their dead carcasses shall lie in the streets of that great City which spiritually is called Sodom and Egypt where also our Lord was crucified The last clause where also our Lord was crucified may seem to direct your eyes to Jerusalem but the title The great City which Chap. XVII ult is defined The great City which ruleth over the Kings of the Earth calls them back again to look at Rome as our Lords crucifier by whom that work must be done or not done at all for to such a tenour do the Jews tell Pilate in the Text when they say It is not lawful for us Before ever I should turn Romanist I must be satisfied in this scruple and question How comes the Jew and Jerusalem so cursed a Place and Nation for the murther of our Lord and the Romanist and Rome so blessed as to be the holy mother Church of all the World when that City and Nation had as deep and bloody a hand in the murther of the Saviour of the World as the other if not deeper I remember the story of one of the Grand Seigniors that when he had received a foul and base foil before a poor and contemptible Town Scodra if I mistake not the name for very rancour and vexation and that he might be whetting on himself continually to revenge he commanded him that waited nearest on him to be minding him continually with these words Remember Scodra May I be so bold as to hint such a memorandum to you against Rome As oft as you read or rehearse or hear rehearsed that article in our Creed He suffered under Pontius Pilate Remember Rome and that under that it was our Saviour suffered and the article minds you of so much and if it were not intended for such a memorandum had it not been enough to have said He suffered without any mention of Pontius Pilate at all Let us reason with the Romanist a little after the manner of his own Logick He argues thus Peter was at Rome and sat Bishop there and suffered martyrdom and died there Ergo Rome is the mother Church and head of all Churches We argue in like manner Pilate was at Jerusalem sat Judge there condemned and crucified the Lord of life there and that by the Power and Authority of Rome Ergo let Rome look to it how she clears her self of that fact and guiltiness And so I have done with the first party in mention in the Text Pilate and he invested with the Roman authority The other party are the Jews more peculiarly the Sanhedrin invested also wiâ—â— the Jewish power and Representatives of the whole Nation How busie and active the Jews were in this bloody business needs no illustration of mine the Sacred pens of the Evangelists have done that abundantly Only I might speak to this circumstance and not impertinent question whether the Jews did not indeed think him to be the Messias and yet murthered him Pilate condemned him though he knew him innocent and did not they murther him though they knew him to be the very Christ Methinks that passage in the Parable of the husbandmen in the Vineyard speaks very fairly for the Affirmative Matth. XXI 38. When the husband men saw the Son they said this is the heir come let us kill him and let us seize on his inheritance They knew him to be the heir and yet they kill him nay they kill him because they know him to be the heir and that by killing him they shall get the inheritance It is said indeed they knew him not Act. XIII 27. which if you interpret that they knew not the dignity of his person and that he was God as well as man the Jews will not be perswaded of the Godhead of Messias to this day that does not deny but that they might take him for the Messias howsoever But I shall not dispute this case If they took him for Messias they thought he was not
sung at the Passover which were ordinarily used by the Jews for that occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual Songs were other Songs in Scripture besides Davids So you read of the Song of Moses and the Song of the Lamb in XV. Revel 3. 3. Observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. V. The English translates it to your selves i. e. inter vos mutuo among your selves as Beza well and as that in Col. III. explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonishing one another Which speaks it a publick exercise and of communion where all joyned and stirred up one another III. Further examples of this Exercise in the New Testament we might observe in the Revelations That Book speaks of the State of the Christian Church and one great work of it is singing Rev. V. 9. And they sung a new song c. The ordinary practise was to sing the Psalms of David but they sung a new song and that is there set down Thou art worthy to take the Book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood c. So in Rev. XIV 23. And I heard the voice of Harpers harping with their harps And they sung as it were a new song before the throne and before the four beasts and the Elders and no man could learn that song but the hundred and forty and four thousand which were redeemed from the Earth This place speaks according to the acceptation of the Jews how they shall sing when Messiah brings them out of Captivity for there is mention among them of one hundred and forty four thousand of the twelve Tribes And so upon other occasions you find the Church singing as in XV. Chap. 2 3. But that that I shall fix on is that in 1 Cor. XI 5. Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head What is meant by the woman prophesying Not preaching For that is forbidden them in the Chapter wherein the Text is 34. vers Let your women keep silence in the Churches for it is not permitted them to speak c. Nay nor so much as to ask any question which in the Jewish assemblies at their Sermons was ordinary vers 35. And if they will learn any thing let them ask their husbands at home Neither is meant by this prophesying prophesying in the proper sense i. e. foretelling things to come For it is a question whether any woman in Corinth nay in rerum natura now Philips daughters excepted Act. XXI 9. did thus prophesie But it is plain the Apostle speaks of the ordinary Service which whole Congregations joyned in and the praying and prophesying here used is praying and praising or singing Psalms Take the Apostles own gloss in this Chapter vers 15 I will pray with the Spirit and I will pray with the Understanding also I will sing with the Spirit and I will sing with the Understanding also As all the Congregation joyned in prayer with the Minister and said Amen vers 16. So all the Congregation Men and Women joyned with him that had and gave the Psalm and sung with him For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers viz. That it is the work of Angels the Employment of glorified Saints the musick of Heaven c. I confess I want words to express the excellency of this Duty Now to make some Use of what I have said I. If I were in a vulgar or unlearned Congregation I would give rules for singing of Psalms with profit and among divers especially these two 1. To mind what is sung not only that the Heart go along with the Tongue in general but to be carefully observant of what is sung There is variety of matter in most Psalms they pass from one thing to another This we should carefully observe now I pray now I mourn for my sins for the Church of God c. To this I may apply that in vers 15. I will sing with the understanding if the place speaks in reference to a mans own understanding of what he prays or sings but the Apostle there means of singing and praying to be understood by others 2. To apply to our selves the matter we sing as far as it may concern us To bear a part with David not in word and tune but affection This way we must use in hearing or reading the Scripture to bring it home to our own concernment So likewise in this action of singing Thus did they Revel XV. 3. They sung the song of Moses that is they applied Moses song in Exod. XV. unto themselves And this the leisure for meditation gives you opportunity to do At male dum recitas incipit esse tuus He that illy repeats another mans verses makes them ill verses but withal makes them his own But here I will alter the words a little Si bene recitas If you sing right sing Davids Psalms but make them your own Let the skill of composure be His the life of devotion yours II. If I thought there were any here that made scruple of this ordinance I would speak a word or two to them Let me say but two things First There is no plain ground why to refrain from singing but most plain grounds why to sing A thousand times we are bidden Sing never forbidden Sing not So of the holy Sacrament t is commanded in Scripture Do this but never Do it not Secondly Where a Duty is commanded and a scruple ariseth from some circumstance it is safer to go with the Command than from it It is commanded in Psal. XXXIV 3. O magnifie the Lord with me c. The scruple is that some prophane persons sing that set forms are too narrow c. It is warrantable now notwithstanding these scruples to keep up to the Command but not contra not warrantable to omit the Command because of these scruples There is no extinguishing a Duty because of some particular doubts concerning it This rule holds good of the reception of the holy Sacrament III. I might speak by way of incitation to all to make Conscience of this Duty Fail not to joyn with the Congregation in the performance of it stir up your hearts while you are conversant about it Say to your selves as David to his Instruments Awake Lute and Harp I my self will awake right early I will say but this Qui vult cantare in Coelo discat cantare in terris He that will sing in Heaven let him learn that divine exercise on Earth As S. Paul saith of Charity 1 Cor. XIII 8. Charity never faileth but whether there be prophesies they shall fail whether there be Tongues they shall cease whether there be knowledge it shall vanish away But charity only remains and goes to Heaven with us So I say of this Duty Praise only of all the Services we perform to God here goes along with us to Heaven There is no
power and his seat and great authority IT is recorded of Hannibal that great Commander and Enemy of Rome that being but a Youth he put himself under an Oath before the Altar of maintaining a perpetual enmity against that City And he proved as big as his Word and Oath This day may justly call upon England to ingage in such a feud and hostility against the same City For on this day she proclaimed open feâ—d and hostility against England This day she shewed that her Doctrine and practise and Church is not to be reconciled to her Doctrine destruction her Practise murther her Charity cruelty her Piety barrels of powder In a word as Joab to David 2 Sam. XIX 6. Thou hast declared this day that thou regardest neither Princes nor Servants for this day I perceive that if Absalom had lived and we all had died this day then it had pleased thee well This day she declared that she regarded neither Princes nor Servants who this day may perceive that if Absalom had lived and we had all died if Popery might have lived though all England had perished she had liked it well and indeed that was her great desire and great design The day commemorates a Devilish plot and a Divine deliverance and the work of the day very sutable is as to render all our Praises and Thanksgivings possible to the Author of our Deliverance so to whet our detestation against the Author of such a Plot and Design To help on this latter I have chosen these words that I have read that out of them I may lay before you the picture of that City that fathered and fostered such a Plot and the sight of that may help on the former and set an edge upon our Thanksgivings when we see from whom and from what we were delivered The words that I have read I look upon as one of the most remarkable passages in this book which book hath not a few passages very remarkable That the Devil should give his seat and Authority and Power to Rome For that by the Dragon is meant the Devil there is none can doubt and that by the Beast spoken of here and whose story runs on through the greatest part of the Book is meant Rome needs not much proving for Romanists themselves do not deny it Before I proceed further I cannot but remember and mention two things which are recorded by Roman Historians themselves concerning their City I. They tell you that the proper Name of Rome was a great secret and that very few knew it and that it was not to be uttered And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name Our Apocalyptick doth not mention Rome by name in all this Book but truly he gives it its very proper and significant name one while calling it Babylon Chap. XVII 18. Another while Egypt and Sodom Chap. XI 8. And what qualities of Babylon Egypt and Sodom were every one very well knows II. Those Historians tell you that whereas it was commonly known under what Tutelar God or Deity other Cities were some under Mars some under Jupiter some under Hercules it was utterly unknown who was the Tutelar God of Rome Our Apocalyptick here resolved that scruple he tells you who is the Patron and Deity of that City under whose Tutelage and Guardianship it is viz. of the Dragon the old Serpent the Devil who gives his seat and power and great authority to it For that Rome is meant here and all along through divers Chapters forward is not only the consent and opinion of antient Fathers not only of Protestants but the very Romanists themselves grant it if you will but grant the distinction twixt Imperial and Papal Heathen and Christian. And indeed our Apostle hath so plainly charactered it that it cannot be denied that he means that City In Chap. XVII 9. He telleth that the Scarlet where that is drunk with the blood of the Saints sitteth on seven Mountains which is the very character of Rome in her own Poets and Historians and they reckon the seven Mountains by name on which the City stood and at vers 18. he saith The whore which thou sawest is that great City which reigneth over the Kings of the Earth Now he is a meer stranger to History that knoweth not that Rome when John wrote this Revelation ruled all Kings and Kingdoms and even any one may gather so much from Luke II. 1. where it is said There went out a Decree from Cesar Augustus that all the World should be taxed meaning only the Roman Empire which is reputed there as ruling and spreading over all the World Divers more demonstrations might be given but they need not since Papists themselves cannot but grant it So that the subject of the matter in the Text thus understood yields us this clear Doctrine and Demonstration That Rome is the Devils seat his Deputy and Vicegerent one that the Devil hath invested in his own Throne and Power and set it as Vice-Devil upon Earth And can any good thing come out of such a Nazareth as this It is no wonder if sire and gunpowder mischief and destruction come from this City when it is as it were the Deputy-Hell that the Devil hath constituted on Earth to act his authority and power Glorious things are spoken of the City of God Psal. LXXXVI 3. But what things are to be spoken of the City of the Devil I shall not fetch colours any where from abroad to paint out its blackness though Histories relate infinitely horrid actions of it as black as Hell I shall only use those colours that are afforded by the Scripture and take my discourse only from within the compass of that When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them do you not presently conceive that he shewed him Rome and her dominion and glory For there was no glory and pomp on Earth then comparable to her glory and pomp And when you read that he said All these will I give thee if thou wilt fall down c. that he offered to make him Cesar And when he saith For that is mine and to whomsoever I will I give it how agreeable is it with the Text that that seat authority and power was the Dragons but he gave it to that Beast It is not so said of the other Monarchies that had gone before It is not so said of Babylon Greece c. that the Devil gave them their Power and Authority as it is said of Rome in this place nor indeed could it so properly be said of them as I shall observe afterward And here I doubt the fift Monarchy Man is foully mistaken in his reckoning when he accounts the fift Monarchy to be the Kingdom of Christ whereas indeed the fift Monarchy was this Kingdom of the Devil In the second and seventh Chapter of Daniel you read of the four Monarchies
better learned the Scriptures and cannot but tremble at such blasphemy but are no whit moved by the boldness and confidence of it the less to own and maintain that the Holy Ghost that gave the Scriptures breathetâ— in the Scriptures in Majesty and Power In Power to convert Souls and in Majesty to confound confidence in mans own Wisdom We should look upon the Majesty of Scriptures viz. so as to bow to it and not to make it bow to us My meaning is not for any adoration to the book or papers wherein Scripture is written as the Jews keep a great deal a do with the very book of the Law little short of adoration but to bow to that Divine Wisdom and Authority that shineth there That remarkable passage of the Apostle hath been observed by many as it is very observable Rom. VI. 17. You have obeyed from the heart that form of doctrine whereto you were delivered as the Original Greek carries it and so some of your margins give intimation whereas in the Text it is which was delivered to you The Scripture is delivered to us so as we rather are delivered up to Scripture much like the same Apostles expression in another place and another case Phil. III. 12. I apprehend but am apprehended We are delivered up to the Scriptures as they are to be our Masters and not we theirs As another Apostles expression is We are to be doers of the Law and not Judges to be students of the Scriptures doers of the Scriptures not their judgers You know who say I will not believe the Scriptures for themselves unless they could shew their own Authority Let them shew me in Scripture where the Scripture tells that all the books in the Bible are Scripture where it said such a book was written by such a pen-man or else how should I believe that all the Bible is Scripture How should I believe that the books were written by such and such pen-men Let them chuse whether they will believe it or no may God say but at their own peril He never intended to satisfie every mans curiosity and crosness and cavilling but he hath given the Scripture in Authority and Majesty and if men will bow and submit to it well and good and if they will not let them see how they will answer it another day If a prisoner at the bar should not own the Authority of that venerable Peer to judge him unless he should particularly fetch out his Commission and shew it him what would you call such peevishness madness or impudency or both or worse The application is easie enough II. Difficulties and things hard to be understood in Scripture is one part of the majestickness II. of Scripture and it is good to judge of such difficulties aright One once reading the crabbed and most obscure Poet Persius and not being able with all his study and endeavour to make sense of him he flung him away with this saying quoniam non vis intelligi because thou hast written so as if thou resolvedst not to be understood I am resolved not to be at pains and study to understand thee Are the difficulties of Scripture of this nature Are they the resolved purposes and purposed resolutions of the Holy Ghost not to be understood Did he write them intentionally that men should never come to know the meaning of them If this were so the inference of the Papists were eousque something reasonable therefore meddle not with them for they are insuperable but it is no such thing for the difficulties of Scripture are of another end and intention And let us consider of them briefly in these two or three Particulars 1. Though we say There are difficulties in Scripture yet we dare not say the Scriptures are difficult Peter saith Some things in Pauls Epistles are hard to be understood he will not say Pauls Epistles are hard 2 Pet. III. 16. The Holy Bible is like the Holy Land some part indeed mountainous and rocky and hard to be travailed over but the greatest part pleasant plain champaigne and valley Like any clean beast or fowle that might be eaten some bones but the far greatest part flesh now it were but a mad kind of inference never go about to eat the flesh because thou canst not eat the bones Men indeed have made an obscure Bible but God never did As Solomon speaks God made man righteous but they found out sundry inventions So God made the Bible plain as to the main of it but men have found out inventions of Allegorizing Scepticizing Cavilling that would turn light into darkness but that the light shineth in darkness and the darkness comprehends it not That which God hath sanctified do not thou call common and that which God hath made plain do not thou darken nay do not thou say it is dark How plain as to the general is the history in Scripture How plain the commands exhortations threatnings promises comforts that are written there Take a Sunbeam and write and is it possible to write clearer And what Must not the Laiety and unlearned meddle with Scripture because it is too obscure I doubt their meaning indeed is because it is too clear and will discover too much 2. These difficulties that are in Scripture which indeed are not a few are not a noli me tangere to drive us from the study of the Scriptures as the inference would be made but they are of another kind of aim and tendency They are not unriddleable riddles and tyring-irons never to be untied but they are divine and majestical sublimities not to check our study of Scripture or of them but to check our self confidence of our own wit or wisdom They are not to drive us from the holy ground where God shines in Majesty in the flaming bush but to teach us to put off our shoos at the holy ground not to stand upon our own skill or wisdom but to strike sail to the Divine Wisdom and mysteriousness that shineth there Not to disharten us from study of the mysteries of God but to teach us in all humility to study them the more That obscure passage Dan. IX 27. about the abomination of desolation is not that for the obscurity we should cast away the book not meddle with it but that we might read and study the more presly that we may understand Matth. XXIV 15. It is true That God never intended that all men in the World should understand Scripture alike nor that all men in the World should be able to study the Scriptures alike or have opportunities to do it yet these two things we may observe as to Gods will and disposing in this case I. That God would have all to study and meditate on the Scriptures according to their capacities The Scriptures do so frequently and urgently call upon all to this purpose that I suppose it is altogether needless to go about to prove it Thou shalt meditate therein day and night Thou shalt
the virtue of his blood i. e. of his obedience and righteousness so see what the same Apostle saith of his Exaltation Phil. II. 8 c. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross. Wherefore God also hath highly exalted him and given him a Name which is above every Name That at the Name of JESUS every knee should bow c. And think here Christian what a stock of obedience and righteousness here is for thee to answer and satisfie for thy disobedience and unrighteousness if thou become a child of the Covenant as this blood was the blood of the Covenant It is said in Dan. IX 26. That Messiah should be cut off but not for himself This blood of the New Testament was not shed for himself but for many And here is enough for every soul that comes to him be they never so many Like the Widdows oyl in the Book of the Kings there is enough and enough again as long as any Vessel is brought to receive it And this may direct us toward the forming of the reliance of our Faith upon the blood of Christ the great work that a Christian hath to do for his Justification and Salvation Which will be the more cleared to us by considering how his blood is the blood of the Covenant Which is the next thing we should speak to had we time to do it A SERMON PREACHED UPON HEBREWS XIII 10. We have an Altar whereof they have no right to eat which serve the Tabernacle THERE is one that asks our Saviour Good Master what good thing shall I do that I may have eternal life Mat. XIX 16. And another that asks his great Apostle What must I do to be saved Act. XVI 30. The questions mean one and the same thing but only proposed in different expressions And the answers tend to one and the same purpose though proposed in terms very different Our Saviour answers If thou wilt enter into life keep the Commandments The Apostle answers If thou wilt be saved believe on the Lord Jesus Christ. The one proposeth Faith the other proposeth Good works not in such contrariety as the Apostle James speaks of Faith and Works Chap. III. but in such consonancy as that the one is subservient unto the other keeping of the Commandments towards the bringing on of Faith and Faith to the breeding and forwarding the keeping of the Commandments and both to obtain eternal life I will speak at present of the absolute necessity of Faith for the obtaining eternal life and therefore have I chosen these words which I have read to you which seem at first sight to be meer strangers to such a subject but when explained and rightly understood are very pertinent to such a matter I say rightly understood for there are many the Popish Expositors especially that understand them exceedingly wrong and as far from the Apostles meaning as likely can be By we have a Altar they understand the Altar in their Churches viz. the Table where they administer the Sacrament and thence they call the Sacrament The Sacrament of the Altar A title that hath been too common in England and which hath cost many a good man very dear The Lord grant the title be never known here any more But the title of the Altar is commonly known among us still and ask many why they call it an Altar they will be ready to produce this place of the Apostle We have an Altar As if the Apostle who had been crying down the service and sacrifices of the Altar all along this Epistle and shewed that they were but shadows and to vanish when the substance appeared should set them up again and build up anew what he had so earnestly set himself to destroy As if Gedeon that destroyed the Altar of Baal in the night should fall awork in the morning and build it up again But the Altar in the Apostles meaning here is Christ himself And as he had called him an High Priest and a Sacrifice along in the Epistle before so he calls him also the Altar here shewing that all those things did but represent him and that he was the substance and reality of those shadows He shews how he was the Great High Priest in the later end of the fourth and along the fifth Chapter He shews how he was the great Sacrifice in the ninth and tenth Chapters and how he was the great Altar he shews at this place We have an Altar And that he means Christ by the Altar is apparent by two things that follow to omit more that might be collected by the context The first is in the words immediately following For those beasts whose blood was brought by the High Priest into the holy place for sin their bodies were burnt without the Camp Therefore Jesus also that he might sanctifie the people with his own blood suffered without the gate His argumentation is this The great solemn Sacrifice for sin on the day of attonement was not burnt upon the Altar in the Temple but was burnt without the City so Christ was sacrificed without the gate so that whosoever will partake of that true Sacrifice for sin must go to the Altar there and not to the Altar within the Temple And in the next verse but one he shews yet more plainly that he means Christ by our Altar ver 13. Therefore by him let us offer the sacrifice of praise continually to God As on the Altar in the Temple they offered their Sacrifices and Thank-offerings so by him as on our Altar Let us offer our sacrifice of praise to God So that in the words you have an Affirmative assertion and a Negative The Affirmative That we have Christ for our Altar The Negative That they that serve the Tabernacle have no right to eat of this Altar The Affirmative comfortable to every true Christian the later seems comfortless for every true Jew The reason of the Negative assertion we may inquire more particularly into afterwards To the former to speak at present we take up this Observation from it That he that will offer any sacrifice acceptable to God must go to Christ as the true Altar on which to offer it No sacrifice among the Israelites could be accepted if it were not offered on the Temple-altar And it was Gods special command Thou shalt not offer thy sacrifice in any of thy Cities but shalt go to the Altar of the Lord thy God in the place which he shall chuse Nor can any sacrifice be acceptable to God of any Christian but what is offered to him upon the Altar of his appointment the Lord Christ where alone is attonement for sinners As Priesthood and Sacrifice were typical and signified to this purpose so also was the Altar of the same signification And whereas there were two Altars at the Temple one for Sacrifice the other for Incense they did both but represent Christ and his acting
the gift of God as well as Pardon It is he that pours out the spirit of grace and supplication Zech. XII 10. Him God hath exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Act. V. 31. Therefore that man takes the interest of God and Christ out of their hands that presumes he shall give himself Repentance and that when he pleaseth Can such a man give himself life when God will not give it health when God will not give it And can he give himself Repentance when God will not give it They in the Apostle James that say To day or to morrow we will go into such or such a City c. are justly confuted by the uncertainty of their life that can so little maintain it that cannot tell how long or little it shall be maintained So those that promise to themselves repentance the next year or the other besides that they cannot promise to themselves to live to such a time and if they do can they any more give themselves repentance then than they can now Or can they presume God will give them repentance then any more than now I remember that passage of the Apostle 2 Tim. II. 15. If peradventure God will give them repentance If the Apostle put it to a Peradventure whether God will give them repentance I dare say it is past all peradventure they cannot give it themselves It is God that gives repentance as well as he gives pardon For he and he only is the giver of all grace and repentance is the gift of sanctifying grace as pardon is of justifying 2. He that hath set conditions upon which to give repentance a rule whereby to come to repentance as well as he hath set repentance the rule whereby to come to pardon And his rule is Take Gods time as well as take Gods way His way is to attend upon his word that calls for repentance to cast away every thing that may hinder repentance So his time is Betake to repentance when God calls for repentance And that is this day this very hour every day every hour We hear of to day and while it is called to day in the claiming of mans duty but we never hear of to morrow or the next day much less of the next month or next year or I know not how long to come How ever this man in the Text neglected Gods time all his life and yet sped well enough at his later end because God would make him a singular example of Gods mercy and Christ's Purchase and triumph yet canst thou find no reason in the world to expect the like mercy if thou neglectest Gods time unless thou canst think of Gods setting thy name in the Bible for a monument to all posterity as he did this mans The Rule of our duty that we go by and not by Providence especially miraculous and extraordinary Now the rule of our duty teacheth that we delay not any time but to it to day while it is called to day And as our Saviour's lesson is about not taking care for to morrow in respect of food and clothing so we may say We are not to put off the care till to morrow in respect of repentance and amendment Object But do you think that Death-bed repentance never speeds well There have been many that have not betaken themselves to repentance nay nor never thought of repenting till death hath been ready to seize on them and yet then have shewed great tokens of repentance and have made a very hopeful end Answer We must distinguish the rule of our duty and the rule of judging others The rule of our duty is plain and legible the rule of our judging others is not so plain if so be we have any rule at all besides the rule of Charity which not seldom is mistaken It is not for us in such cases to be so wise as either to limit God or to be too confident of our own determinations or too ready to judge The words of our Saviour may hint unto us a good caution in this case Joh. XXI 22. What is that to thee follow thou me Be not inquisitive after other mens occasions but mind thine own And this may be very pertinent counsel Venture not Salvation upon such late Repentance and venture not to have the question determined in your case but keep to the stated and fixed Rule A SERMON PREACHED upon ACTS XXIII 8. For the Sadducees say that there is no Resurrection neither Angel nor Spirit But the Pharisees confess both TWO Parties mentioned in the Text that are oft mentioned and oft mentioned together in several other places in the New Testament viz. The Pharisees and Sadducees Simeon and Levi. Brethren in evil though at enmity among themselves Samsons Foxes looking with their faces several ways but their tails meeting together in heresie and mischiaf Their Doctrine different in many particulars but both corrupt leaven and equally to be taken heed of Mat. XVI 12. Their manners different and their hearts envious one against another yet both agreeing to be vexatious to Christ and both proving alike a generation of Vipers Matth. III. 7. Parties that differed not only about this Article of Religion viz. The resurrection and the World to come but that differed even about the whole Frame of Religion For the Pharisees would have their Religion to be built upon Traditions and the Sadducees would admit of no Tradition at all The Pharisees admitted all the Books of the old Testament to be read in the Synagogue the Sadducees the Books of Moses only The Sadducees sound in this particular that they would not admit of Traditions as the Pharisees did But as unsound again in that they would not acknowledge the Resurrection The Pharisees sound in that particular in that they acknowledged the Resurrection which the Sadducees did not But as unsound again in that they so denoted upon Traditions as they did Both erring from the truth and not a little and both maintaining opinions directly contrary to the way of Salvation and directly contrary to one another It is a saying of the Jewish writers and is very true That after the death of the later Prophets Zechary and Malachi the Spirit of Prophesie departed from Israel and went up So that there was no Prophet thenceforward among them no Vision no Revelation no Oracle by Urim and Thummim at the least for four hundred years till the rising of the Gospel Ah! poor nation how art thou not stript of thy great jewel and priviledge the Spirit of Prophesie and Revelation What will now become of thee when thy Prophts are gone and such divine Guids and Teachers are no more Time was when thou mightest in thy doubting have recourse to them and they could resolve thee in thy fear have recourse to their prayers and they would prevail for thee in thy desire to know the mind of God and they would inform thee But now what
sins of their fathers unto the third and fourth generation This leaves a lesson to Parents That they would pity their children and when they sin think of them and of the misery they entail upon them A SERMON PREACHED upon EXODUS XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it THE greatest obscurity we have to speak about is in the last clause He hallowed it and yet at first sight that seems least obscure of all The two former clauses may rather one would think set us at a stand and yet the great dispute is about the last viz. in regard of that Sabbath we now celebrate When we look upon the world it may set us at a wonder that this vast bulk of all things should be made in six days Heaven and Earth and Seas in six days How many houses in the world have cost the work of six years Solomon was building the Temple seven years and his own house twenty years and this great Universe and all things in it to be built in six days And yet if we look at the power of him that made it we have as much cause to wonder that he should be six days about it He that made all things by his word could have done it in one moment as well as six days and with one word as well as six And he that made all things of nothing could also have made all things in no length of time but in an instant in a moment of time in the twinkling of an eye as he will change all things 1 Cor. XV. 52. And so concerning his resting If he were weary with working that he needed resting why did he work till he was weary And if he were not weary why had he need to rest Such frivolous impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God that hath not learned to resolve all his wonderful actings into these two great principles his Power and Will That he created all things with the word of his mouth of nothing is no scruple if we resolve it into his Power And that he took six days to do it who could have done it in a moment is as little if we resolve it into his Will That he was not weary with doing so great a work it is no scruple if we resolve it into his Power And that he rested though he were not weary is as little if we resolve it into his Will And therefore how can we better begin our discourse about the matter we are upon viz. his creating all things by his word and yet taking six days to do it and his not being weary with so great a work and yet resting though he were not weary than by adoration of his Power and Will And therefore as David for all his hast of fleeing from Absalom yet when he came to the top of the Mount Olivet he worshipped God 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse as to give the Lord his due of his power and pleasure before we go further And that let us do in the words and Oh! that we might ever do it in the devotion of the four and twenty Elders Revel IV. 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created All Israel hears more Divinity and Philosophy in these few words In six days the Lord made Heaven and Earth and rested the seventh day c. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years Some of them were so wide from knowing that the world was made by God that they thought it was never made at all but was Eternal and never had beginning Others that it was a God it self and made it self Others that it grew together at hap hazzard of Atomes or motes flying up and down which at last met and conjoyned in this fabric of the world which we behold So blind is sinful man to the knowledge of his Creator if he have no better eys and light to look after him by than his own Israel hath a Divine light here held out before them whereby they see and learn in these few words That the World was not Eternal but had a beginning and that it was made and that it made not it self but was made by God that it was not jumbled together by hap hazzard of I know not What and I know not How but that God made it in six days That which God speaks so short here Moses afterward when he set pen to paper to write his books enlarges upon and tells you in the beginning of Genesis in what manner God proceeded in this great work and what he created every day With that you see the Bible begins the story of the Creation the proper foundation that every Scholar should say of his learning there namely to know his Creator and to know of whom and through whom are all things to whom be glory for ever Amen as the Apostle devoutly Rom. XI 36. Let us consider the two things severally That God made Heaven and Earth and secondly That he made them in six days When I look up to Heaven the work of thy fingers the Moon and Stars which thou hast I. ordained I say saith David What is man that thou art mindful of him or the son of man that thou visitest him We may also say upon such a prospect Oh! what is God what a divine and infinite power and wisdom and glory that made so great so beautiful so stately a fabrick Our God made the Heavens is the Israelites plea against the Gods of the Heathen pittiful pieces of wood and stone that could neither see nor hear nor smel nor stir but Our God made the Heavens There is a passage very remarkable Jer. X. 11. Thus shall ye say to them the Gods that have not made the Heavens and the Earth even they shall perish from the earth and from under these Heavens That verse is in the Chaldee Tongue whereas every clause of his book besides is Hebrew and not a Syllable of Chaldee in it And what is the reason The people were ere long to be captived into Chaldea and when they came there the Chaldees would be ready to be perswading them to worship their Gods Poor Israel new come thither could not speake their Language nor dispute the case with them in their own Tongue Therefore the Lord by the Prophet puts so much Chaldee into their mouths as to make a profession of their own God and to deride and curse the others Your Gods made not Heaven and Earth and therefore shall perish from the Earth and be confounded but Our God made the Heavens O! what an excellent
the Synagogue were done p. 185. Sabbath from the second first what p. 184. Sabbath to the Jews was a day of junkets and delicious Feasting p. 184. What worldly things were not to be done on it p. 184 187 547. And what worldly things might be done on it p. 186 187 547 The care of the Sabbath lay upon Adam under a double Law p. 186 187. Sabbath days journy what p. 304. The Preparion of the Sabbath what p. 358. Second Sabbath after the first what p. 409. The Jews used to get much and excellent Victuals on that Day for the honour of the Day p. 445 446. The Jews allowed all necessary things to be done on that day as to heal the sick c. p. 446. To save Beasts in danger p. 446. The night before the Sabbath candles were lighted up in honour of it and the Evening of the Sabbath was called Light p. 479. The length of the Sabbath days journey at first was twelve Miles with the reason afterward it was confined to two thousand cubits or one mile p. 485 486 636 637. Circumcision as given by Moses gives a right understanding of the nature of the Sabbath p. 557. The institution of the Sabbath and how God rested on it p. 1325. Resting on it hath four ends Moral to rest from Labours Commemorative to remember God's creating the World Evangelical referring to Christ and Typical to signifie eternal Rest. p. 1327. It was given to the Jews at Sinai to distinguish them from all other people p. 1327 1328. It s antiquity c. Page 1328 Sabbath Christian the Jews say that the Christian Sabbath was the first day of the week why Christ changed it from the seventh to the first p. 271 272 1329 1330. It was not controverted but every where celebrated in the Primitive Times only some Jews converted to the Gospel kept also the Jewish Sabbath 792 793 Sabbatick River said to rest on the Sabbath day suspected 313 Sacrament of the Supper receiving unworthily two dreadful things against it 779 Sacramental Blood as it may be called of the Old and New Testament and the very Blood of Christ harmonized 777 778 Sacraments are visible marks of distinction proved p. 1125. They have several Ends. p. 1125. They are perpetual p. 1126. They are Seals of the life of Faith p. 1126. How they answer Circumcision and the Passover 1126 Sacrifices Spiritual every Christian hath three Spiritual Sacrifices to offer to God p. 1260. The Altar on which these Sacrifices are to be offered 1260 Sadducees their Original whence they came to deny the Râ—â—urrection p. 124 to 126. They did not utterly deny all the Old Testament except the Five Books of Moses but the Five Books were only what they would stand by for the confirmation of matters of Faith p. 542 1101. They denyed the Resurrection what therefore was their Religion and to what end p. 699. They take their Heterodoxy and Denomination say some from Sadoc p. 699 700. At first they denyed the Immortality of the Soul and so by consequence the Resurrection p. 701. The Religion of the Sadducees was not the National Religion of the Jews but a Sect and Excrescence from it p. 1036. They held nothing for a Fundamental Article of Faith but what might be grounded on the Five Books of Moses p. 1102. The Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1235. The difference between the Sadducees and Pharisees in matters of Religion was very great p. 1278. Though the Sadducees and Pharisees greatly differed betwixt themselves yet they easily harmonized to oppose Christianity p. 1278 1279. The Sadducees held several Heretical Opinions about some main Articles of Faith p. 1279 1280. The Sadducees considered in their Persons or Original and Opinions 1280 to 1284 Sadduceism the Foundation of it laid in the days of Ezra 124 Sadoc said to be the first Founder of Sadduceism whether he denied the Resurrection or all the Scripture except Moses 699 700 Sagan was not so much the Vice-High-Priest as one set over the Priest therefore called the Sagan of the Priests he was the same with the Ruler of the Temple p. 397. Because his dignity was higher and independent therefore he was sometimes called High-Priest p. 397. Sagan was the same with the Prefect or Ruler he was to be a Learned Man Page 608 Saints judging the World expounded against the Fifth Monarchists p. 753. Not referred to the Last Judgment but to Christian Magistrates and Judges in the World p. 753 754. Saints in Glory have not the Spirit p. 1150. Saints in Heaven what they do referring to Saints or Sinuers on Earth 1268 Salamean or Salmean or Kenite the same and what 499 Salem the first Name for Jerusalem which was compounded of Jireh and Salem and why under what latitude how holy above other Cities 20 to 22 Salim what and where situate 498 499 Salting with fire and with salt the custom and the meaning of the phrase 346 347 Salvation and Pardon what the sure ground of hope of them is 1277 Salutares some Companies and Wings of the Roman Army being so called in likelihood gave the Title of Healthful to some Countries 294 Salutations were not performed by the Jews at some times 420 Saluting of Women was rarely used among the Jews 385 Samaria under the first Temple was a City under the second a Country called Sebaste the Religion thereof was Heathenism and Samaritanism p. 52 53. Samaria was planted with Colonies two several times 503 504 Samaritanism what 53 Samaritans rejected the Temple at Jerusalem and why p. 540 541. How they rejected all the Old Testament but the Five Books of Moses whether they were not acquainted with the rest and owned them in some cases 541 542 Samaritan Text follows the Greek Version 701 Samaritan Version or Pentateuch three things in it containing matter of notice and a fourth of suspition 504 505 Samochonitis the Lake of Samochonitis is in Scripture called the Waters of Merom c 64 Sampson what were his failings 1215 Sanctification Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Why we are justified by perfect Justification and yet not sanctified by perfect Sanctification and holiness answered 1153 Sandals and Shoos not the same against Beza and Erasmus 178 Sanhedrim the Jewish Sanhedrim consisted of Priests Levites and Israelites p. 109. Sanhedrim the Lesser and Greater their time of sitting the number that made a Council p. 355. It was against the Sanhedrims own Rule to seek for Witnesses against Christ. p. 355. The whole Sanhedrim was sometimes comprehended under the Name of Pharisees p. 571. The Sanhedrim lost the power of judging in capital Causes by their own neglect being so remiss to the Israelites with the Reasons of it p. 611 to 614. The Sanhedrim removed from the Room Gazith to the Tabernae and from the Tabernae into Jerusalem forty years before the destruction of that City with the Reason of it p.
Christ did abolish the Worship used at the Temple which was Ceremonial but not that at the Synagogue which was moral 1041 Wrath Christ suffered as much as God could put him to suffer short of his own Wrath. p. 1255. Christ did not undergo the Wrath and Anger of God but the Justice of God in his sufferings p. 1348 1349 1350. With the Wrath of the Devil he had indeed to deal 1349 Y. YEAR the beginning of it was in September till Israel's coming out of Egypt then it was changed into March Page 1322 c. 1329 Years three years and an half often made use of to express things afflictive and sorrowful 513 Z. ZACHARIAS son of Barachias that was Zacharias the son of Jehoiada made to appear by several Arguments and Objections answered p. 237 to 239. The Story of his Blood shed between the Temple and the Altar what out of the Talmud Page 1120 Zalmon a Mountain or part of one near Sychem supposed to be Dalinon or Dalmonutba 310 Zarephath and Sarepta whether the same and where situate 368 Zaretan sometimes called Zarthanah a City twelve miles distant from Adam which twelve miles the waters of Jordan dried up when Israel passed through 82 Zeal or Zealous and Jealousie or Jealous are comprehended under the same word in the Hebrew what they are 1314 Zealots such Men when Persecutors did the most mischief 604 Ziddim the same with Caphar Chittai 71 Zin where and whence so called 325 Zippor or Sippor a City encompassed with a Land flowing with Milk and Honey noted for Warlike affairs an University many Synagogues and many Famous Doctors 74 75 Zophim the same with Scopo and Scopus 41 Zuz and Denarius a Peny were of the same value among the Rabbins p. 343 c. 349. It was the fourth part of a Shekel of Silver ibid. Zuzims what 363 FINIS Books Printed for and Sold by Richard Chiswell FOLIO SPeed's Maps and Geography of Great Britain and Ireland and of Foreign Parts Dr. Cave's Lives of the Primitive Fathers in two Volums Dr. Cary's Chronological account of Ancient Time Wilson's Compleat Christian Dictionary B. Wilkin's real Character or Philosophical Language Hooker's Ecclesiastical Polity Guillim's Display of Heraldry with large additions Dr. Burnet's History of the Reformation of the Church of England in two Vol. Account of the Confessions and Prayers of the Murtherers of Esquire Thynn Burlace's History of the Irish Rebellion Rushworth's Historical Collections the second Part in 2. 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Assize Sermon at Leicester July 31. 1679. Dr. Parker's Demonstration of the Divine Authority of the Law of Nature and the Christian Religion Mr. William's Sermon before the Lord Mayor 1679. History of the Powder Treason with a Vindication of the proceedings relating thereunto from the Exceptions made against it by the Catholick Apologist and others and a Parallel betwixt that and the present Popish Plot. Speculum Baxterianum or Baxter against Baxter Dr. Burnet's Relation of the Massacre of the Protestants in France Conversion and Persecutions of Eve Cohan a Jewess of Quality lately Baptized Christian. Sermon before the Lord Mayor upon the Fast for the Fire 1680. Fast Sermon before the House of Com. Dec. 22. 1680. Sermon on the 30th of January 1681. Sermon at the Election of the Lord Mayor 1681. Sermon at the Funeral of Mr. Houblon 1682. Answer to the Animadversions on his History of the Rights of Princes 1682. Decree made at Rome 1679. condemning some Opinions of the Jesuits and other Casuists Published by Dr. Burnet with a Preface A Letter giving a Relation of the present state of the difference between the French K. and the Court of Rome Bibliotheca Norfolciana five Catalogus Libr. Manuscript impress in omni Arte Lingua quos Hen. Dux Norfolciae Regiae Societati Londinensi pro scientia naturali promovenda donavit OCTAVO BIshop Wilkin's Natural Religion Dr. Grew's Phiâ—ological History continued on Roots Spaniards Conspiracy against the State of Venice Dr. Brown's Religio Medici with Digbies Observations Several Tracts of Mr. Hales of Eaton Dr. Cave's Primitive Christianity in three Parts Ignatius Fuller's Sermons of Peace and Holiness A free Conference touching the present State of England at home and abroad in order to the designs of France Certain genuine Remains of the Lord Bacon in Arguments Civil Moral Natural c. with a large account of all his Works by Dr. Tho. 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