they either describe them or shew their situation or distance from such or such places II. They give us abundance of names of Cities Mountains and other places in that Land Which names are neither to be found in the Scripture nor Josephus nor in the Heathen or Christian Records that speak of the places of that Country but in these Judaick Writers only But yet carry a fair probability and rational Evidence that there were such names and places III. They relate many choice eminent and remarkable stories occurring in such and such places which are not to be found in any Records but their own and of singular illustration both of the situation and of the story of the Land and Nation Now the taking notice of passages of this nature had been his course for many years together as he had occasion to read the Talmudical Writers So that he had gathered a great stock of these Rarities as he styles them for the use of his Chorographical Work even to the bulk of a great Volume In so much that what he saith of his Book of the Temple That it cost him as much pains to give that description of it as to travail thither is as much or more true of this The unhappy chance that hindred the publishing this elaborate piece of his which he had brought to pretty good perfection was the Edition of Doctor Fullers Pisgah Sight Great pity it was that so good a Book should have done so much harm For that Book handling the same matters and preventing his stopped his Resolution of letting his labours in that subject see the light Though he went a way altogether different from Doctor Fuller and so both might have shewn their faces together in the World and the younger Sister if we may make comparisons might have proved the fairer of the two But that Book is lost utterly save that many of his Notions are preserved in his Chorographical pieces put before his Horae And for the last thing whereof that Preface was to consist namely to give some Historical account of the affairs of the Jews that is done in part in his Commentary upon the Acts of the Apostles published Anno 1645. and in his Parergon Concerning the Fall of Jerusalem at the End of the Harmony Anno 1655. But alas these are but light touches of their story rather than any compleat and full account thereof But such as they are we must be glad of and contented in the want of the rest Indeed the Jews History from the beginning of the Gospel downwards for some Centuries would have been as excellent and useful as the subject would have been rare and unusual And a thing of that difficulty also that the modest Doctor propounds it to others rather than dares to undertake it himself For we find in one of his Epistles Dedicatory * To the Earl of Essex Anno 1645. He recommends it to some able pen to continue the story of the Jews where Josephus and Egesippus end theirs and where Jerusalem ended her days until these latter times out of the Jews own Talmud and Writings for the illustration of the Truth of those predictions of Scripture that foretel their doom and for the evidencing that justice that hath ever since haunted them for the murder of the Righteous One whom they crucified II. Concerning his Learning and Studies NAture had endued him with a strong and sound constitution of Body so that in his old age he was able closely to follow his Studies without finding any inconvenience by it and though he had not spared his Eyes in his younger years yet they still remained good for which he blesseth God in a Letter to the Learned Buxtroph Anno 1664. And divers years after that he acknowledgeth the same blessing of health in his Epistle to his last Book that he put forth which was not above a year or two before his death calling it Vivacitatem corporis animi atque oculorum The Vivacity of his Body Mind and Eyes This excellent temperament qualified him for Study Which he pursued hard all his days He had read much Which may be gathered from his Note Books wherein are short Notes from Book to Book and from Chapter to Chapter of the chief Contents of many Authors collected by his own Hand and both Fathers and Historians and especially the latter and such of them chiefly as might afford him light into the affairs of the Church in the earliest times of it And hereby he laid himself in a good stock of materials to make use of in his future Rabbinical Studies That abstruse and more recondite Learning he from his younger years greatly affected To those Studies * Ep. Ded. before the Hor. upon S. John he tells us himself he was most servently carried out ex innato mihi nescio quo genio by he could not tell what innate Genius and that there was nothing so sweet and delicate to him * ubi ante istis deliciis nihil mihi dulcius delicatiusque Indeed this Learned Man seemed to have a Genius that naturally affected the Study of such things as were beyond the sphere of ordinary and common Learning and delighted to tread in * Ep. before his Harm publish 1647. untrodden paths to use his own phrase and loved to lead rather than follow He was willing to spare no labour and to take up all things at the first Hand as he speaks somewhere And this appeared by the very Title that he gave some of his Books His Observations upon Genesis are called by him New and rarely heard of In his Handful of Gleanings he promiseth solution of difficulties scarcely given by any heretofore And in the second part of his Harmony published Anno 1647. he professeth to give Observations upon Text and Story not commonly obvious and more rare and unnoted And that Proposition before mentioned of a just History of the Jews bespake the high and more than ordinary flights of his Learned mind But especially his Harmony shewed this Wherein he reckons himself the first that ever essayed a Work of that nature in the English Language which he himself calls an untrodden path and a bold adventure But let us follow him to his beloved Rabbies or rather to the beloved Writings of the ill-beloved Authors Of whom he gave this character That the Doctrine of the Gospel had no more bitter enemies than they and yet the Text no more plain Interpreters The reason he bent himself to the Study of them was because he was fully convinced an insight into their Language and Customs was the best way to a safe and sure understanding of the New Testament which he thirstily gasped and breathed after the knowledge of And though the barbarous and difficult style and the great store of trifling wherewith they abound might and doth justly discourage many from reading them yet Dr. Lightfoot undervalued all hardships and discouragements for the compassing that great and noble end he aimed
the house of Rimmon the Lord pardon thy servant for this thing for so should the words be rendred as craving pardon for Idolatry past and not begging leave to be Idolatrous for the time to come Gehazies covetousness brings upon him Naamans Leprosie the Text hath divinely omitted a letter in one word that it might the more brand him with a blot for this his villany I will run after Naaman saith he and will take of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blot instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat ver 20. The third year Elisha maketh Iron to swim preventeth the Syrians ambushments and striketh those with blindness that were sent to catch him and bringeth them into the middest of Samaria and there feasteth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 6. 23. So the bands of Syria came no more as yet into the land of Israel for so the very next verse teacheth that it should be translated for it relateth that after this Benhadad gathered all his Host and besieged Samaria So is the like passage to be rendred 2 King 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the King of Aegypt came no more as yet or at that time out of his Land for in Jer. 37. 5. The King of Aegypt is a foot with his Army and abroad again The fourth year Jehoshaphat dieth Edom rebelleth and shaketh off Judahs yoke which David had laid upon them Till Jorams time there was no King in Edom of absolute power and rule but a Deputy under the Kings of Judah was King 1 King 22. 47. but now Edom revolteth from under the hand of Judah and made a King over themselves 2 King 8. 20. Then Libnah revolteth also Joram goeth against them and by night smiteth their Squadrons which were pitched about him to give him battel the next morning The fifth year Samaria is besieged by Benhadad and the famine becomes so great in the City that women eat their own Children as Deut. 28. 53. 56. and men women and children eat Doves dung All the fault is laid upon Elisha and he must be beheaded but he foretelleth a suddain and wonderful delivery and a strange and miraculous plenty which accordingly came to pass An unbelieving Prince is trod to death The sixth year Philistims and Arabians oppress Joram King of Judah and captive his wives and children leaving him only one son behind Here he is met with for the murder of his own Brethren The seventh year Joram is fallen into the sad disease of his bowels 2 Chron. 21. 19. And it came to pass after the end of two years his bowels fell out by reason of his sickness for he shewed no bowels to his brethren This year the famine endeth at Harvest and at that Harvest the Shunamites child dieth and is recovered by Elisha his death and reviving is related instantly after the Story of his birth though when he died he was able to follow the reapers because his Story might be related together and not long after his Mother goeth to the King to beg and petition to be setled in her estate again and there she finds leprous Gehazi with him The first verse of Chapter 8. should chronically be translated as of the time past Now Elisha had spoken to the woman c. ver 2. And the woman had risen and done after the saying of the man of God c. This year Elisha is at Damaseus Benhadad sick Hazael stifles him with a wet cloth and reigns in his stead 2 CHRON. XXII to ver 10. 2 KING VIII 25. to the end World 3117 Iehoram 8 Iehoram 12 Division 88 AHAZIAH the son of Joram reigneth and dieth this year by the sword of Jehu 2 King 8. 26. In the twelfth year of Joram the son of Ahab King of Israel did Ahaziah the son of Jehoram King of Judah begin to reign Two and twenty years old was Ahaziah when he began to reign and he reigned one year in Jerusalem and his mothers name was Athaliah the daughter of Omri King of Israel And 2 King 9. 29. In the eleventh year of Joram the son of Ahab began Ahaziah to raign over Judah 2 Chron. 22. 2. Forty and two years old was Ahaziah when he began to reign c. Here the Reader seeth two plain and visible differences the one about the age of Ahaziah and the other about the time when he began to reign The same Book of Kings saith he began to raign in the eleventh year of Joram the son of Ahab and he began to raign in the twelfth year of Joram the son of Ahab Now the reconciling of this difference is easie when it is observed that Joram the son of Ahab reigned one whole year in the life time of his father and eleven years afterward And so one Text calleth his last year his twelfth that is of his whole raign and another Text calleth it his eleventh that is of his sole reign after his fathers death But the other difference is both the more visible and the more difficult for the Book of Kings saith Ahaziah was but two and twenty years old when he began to raign and the Book of Chronicles saith he was two and forty and so this latter reckoning maketh him two years older then his father for his father began to raign when he was two and thirty years old and and reigned eight years and so died being forty 2 King 8. 17. Now for the reconciling of this scruple the Original helpeth us which in our translation is not visible The Original meaneth thus Ahaziah was the son of the two and forty years namely of the house of Omri of whose seed he was by the mothers side and he walked in the ways of that house and came to ruine at the same time with it This the Text directed us to look after when it calleth his mother the daughter of Omri which was indeed the daughter of Ahab Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri Such another reckoning there is about Jechoniah or Jehojachin 2 King 24. 8. Jehojachin was eighteen years old when he began to reign But 2 Chron. 36. 9. Jehojachin was the son of the eight years That is his beginning of reign fell in the eighth year of Nebuchadnezzar and of Judahs first captivity as shall be shewed there World 3117 Iehoram 8 Iehoram 12 Division 88 JORAM King of Israel fighteth at Ramoth Gilead is wounded comes to be healed of his wounds at Jezreel and is there slain by Jehu Ahaziah had been with Joram at Ramoth and is slain with Joram at Jezreel 2 CHRON. XXII vers 10 11 12. and 2 KING XI ver 1 2 3. World 3118 Athaliah 1 Iehu 1 Division 89 ATHALIAH destroyeth Athaliah 2 Iehu 2 Division 90 the rest of the Seed Royal Athaliah 3 Iehu 3 Division 91 that were left besides the forty Athaliah 4 Iehu 4 Division 92 two slain by Jehu she her Athaliah 5
which was a comfortable word for Baruch in Egypt in the threatnings of Egypt the 46 Chapter which was also delivered in this fourth of Jehoiakim is laid next that all the threatnings against Egypt though at several times delivered yet might come together and that the accomplishment of this Prophesie delivered in Jehoiakims time and fulfilled upon Pharaoh Nechos Army might be a confirmation that Israel in Egypt must expect the like truth of the Prophesies against it delivered to them there of misery to come upon it by Nebuchadnezzar Of the same date with the 46 Chapter we may well suppose the 48 49 Chapters to be also because the second verse of Chapter 46. doth use a comprehensive expression The Word of the Lord against the Gentiles as concluding all these Sermons and Prophesies against these several Nations under one date and head only Chap. 47. and vers 34. of Chap. 49. are of several specified dates of which when we come to them JEREMY XXXVI from vers 9. to end World 3403 Divvision 374 Years of Captivity 2 Iehoiakim 5 IN the fifth year of Jehoiakim in the ninth month Jehoiakim cuts in pieces and burns Jeremies Prophesie a wickedness not to be paralleld Let the Reader weigh whether Baruchs reading the Book in the fourth year of Jehoiakim on the Fast day vers 6. and his reading it now in the fifth year of Jehoiakim at an extraordinary Fast in the ninth month be above the space of two months asunder It is very well worth the pondering I cannot but conclude affirmatively and I believe upon very good ground and this observed and concluded doth help to count the seventy years captivity the more exactly if it do not also teach us to begin the year from the time of the first captivity from its antient date in Tisri till Redemption altered the date and brought it to Abib which I believe Captivity hath now altered again The preceding Chapter and this and divers forward are Historical and therefore they are laid together after those that are more fully Prophetical we shall observe the like in the Book of Daniel ere it be long Divvision 375 Years of Captivity 3 Iehoiakim 6 There is no particular occurrence mentioned this sixth year of Jehoiakim 2 KING XXIV the latter end of vers 1. and vers 2 3 4. JEHOIAKIM rebelleth against the King of Babel for which he is miserably invaded and Judah spoiled and this misery continueth all his time DANIEL I. from vers 18. to end World 3405 Divvision 376 Years of Captivity 4 Iehoiakim 7 DANIEL and his three fellows are presented to the King and higly approved of JEREMY XXXV THE Story and matter of Jeremies setting wine before the Division 377 Years of Capt. 5 Iosiah 8 Rechabites c. is said to be in the days of Jehoiakim but in Division 378 Years of Capt. 6 Iosiah 9 what year is not mentioned only this may be collected out of the Division 379 Years of Capt. 7 Iosiah 10 Text that it was after Jehoiakims rebelling against Nebuchad-nezzar for they say in vers 1. that they fled to Jerusalem for fear of the Army of the Chaldeans and the Army of the Syrians which are the Army mentioned to have come against him upon his rebelling 2 King 24. 2. This Story therefore fell out in these latter years of Jehoiakim Now it is laid so far in the Book as after divers Prophesies dated by the times of Zedekiah partly because it is Historical and so is set after Prophetical things and partly because this Story of the Rechabites doth set off the impiety of the Jews mentioned in the preceding Chapter the more for there he sheweth how false the people were to their Covenant with God in recalling their freed servants and here how faithful the Rechabites were to an ingagement of their father 2 KING XXIV vers 5 6 7. 2 CHRON. XXXVI vers 6 7 8. World 3409 Division 380 Years of Capt. 8 Iosiah 11 JEHOIAKIM captived slain and buried with the burial of an Ass. JER LII vers 28. NEBUCHAD-NEZZAR captiveth three thousand and twenty three Jews This is to be understood of the captivity of Jehoiakim it is called the seventh year of Nebuchadnezzar because his siege against Jerusalem began in his seventh and he took the City in the beginning of his eight and partly to distinguish this from the captivity of Jehoiakin which was in his eight when he carried away many thousands 2 King 24. 12 14 16. 2 KING XXIV vers 8. 9. 2 CHRON. XXXVI vers 9. JEHOIACHIN the son of Jehoiakim reigneth three months He is called also Jeconiah and Coniah the name Jeho or Jahu a contraction of Jehovah being sometime set before his name and sometime after and the first syllable of his name sometime cut off and he called Coniah That his three months are to be taken in in Jehoiakims last year there is evidence sufficient in 2 King 25. 2 8. where the eleventh year of Zedekiah and the nineteenth of Nebuchad-nezzar are coincident or fall in together And in 2 Chron. 36. 10. where it is said that when the year was expired the King of Babel captived him thither There is one main doubt and scruple ariseth in comparing his Story in the Book of Kings and Chronicles together for the Book of Chronicles saith he was eight years old when he began to reign and the Book of Kings saith he was eighteen Now in expressions that are so different propriety is not to be expected in both but the one to be taken properly and that is that he was eighteen years old when he began to reign and the other that he was the Son of the eighth year or fell in the lot of the eighth year after any Captivity of Judah had begun for the beginning of his reign was in the eighth year of Nebuchad-nezzar 2 King 24. 12. and in the eighth year of the seventy of captivity And so the Holy Ghost dealeth here as he doth about Ahaziah 2 King 8. 26. and 2 Chron. 22. 2. compared together as was observed there JEREMY XXII from vers 24. to the end JEHOIACHIN or Jeconiah is no sooner upon the Throne but Jeremy denounceth his captivity and the failing of Solomons house in him And this doth but as it were take at that Prophesiy which he uttered before against Jehoiakim his father Chap. 36. 30. He shall have none to sit upon the throne of David When the ending of Solomons House is to be denounced he calleth the Earth Earth Earth to hear the word of the Lord that the earthly Kingdom was now to decay and therefore a Kingdom of another nature was to be looked after JEREMY XXIII all THIS King and Kingdom is described in this Chapter and when he had denounced the failing of Solomons house and the ruine of the earthly Kingdom of the house of David in the Chapter before he now telleth of the everlasting King and Kingdom of David vers 5. 6. and denounceth woe against those cursed
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
began his Reign by the account of the Book of the Maccabees in the one hundred thirty and seventh year of the Reign of the Seleucian family 1 Mac. I. 10. And in the one hundred forty and third year as both that Book and e e e Jos. Ant. l. 12 c. 6. 1 Mac. I. 21. c. Josephus reckon he came up to Jerusalem being invited thither by a wrethed faction of Onias who was also called Menelaus the High Priest and he taketh the City by their means and slew many of the contrary party and took away many of the Holy things and much spoil and so returned to Antioch This was the beginning of those two thousand and three hundred days mentioned in Dan. VIII 13 14. or the days of desolation when the Host and the Sanctuary were both trodden under Foot Two years and some months after namely in the year one hundred and forty five he cometh up again and under colour of peaceableness obtaining entrance he sacketh Jerusalem plundreth the Temple fireth the fairest buildings of the City pulls down the Walls slayeth even some of those that had invited him taketh many thousands prisoners and setteth a Syrian Garrison for a curb to the City and Temple Here was the beginning of those one thousand two hundred and ninety days mentioned Dan. XII 11. The time that the dayly Sacrifice was taken away and the abomination of desolation was set up which space is called a time times and half a time which was three years and an half and some twelve or thirteen days The mischief that this Tyrant and Persecutor wrought to the Temple Nation and Religion is not expressible how he forbad Circumcision abolished Religion burnt the Books of the Law persecuted the Truth murdred those that professed it and defiled the Sanctuary with all manner of abomination insomuch that the Holy Ghost hath set this character upon those sad times that that was a time of trouble such as was not since they were a Nation even to that same time Dan. XII 1. And here began the Story and Glory of Mattatbias the Father of the Maccabean family who withstood this outrage and villany f f f 1 Mac. II. 70. but died in the next year namely one hundred and forty sixth of the Seleucian Kingdom Judas Maccabeus succeeds him in his zeal and command and prevaileth so gallantly against the Commanders appointed by the Tyrant Apollonius Seron Gorgias and Lysâ—as that in the year one hundred forty eight he and his people return and purifie the Temple erect a new Altar restore the Service and keep the Feast of Dedication for eight days and ordain it for an annual solemnity And from thence even till now saith Josephus we keep that Feast and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candlemas if I may so English it naming the Feast as I think from this because such a restauration shone upon us unexpected There is mention of this Feast and it was honoured with Christs presence Joh. X. 22. and what was the manner of its solemnity especially by lighting abundance of Candles at it I have shewed in another place Both Josephus and the Book of Maccabeus make it but exactly three years between the time of Antiochus his defiling of the Altar with abomination and Maccabeus his restoring and purifying it again g g g 1 Mac. I. 54. Jos. ubi sup Only the one of them saith its defiling began on the 15 day of the month Cisleu in the one hundred forty and fifth year of the Seleucian Kingdom and the other saith it began on the five and twentieth day of the same month in the same year but both agree that it was purified on the five and twentieth day of the same month in the year one hundred forty and eight which teacheth us how to distinguish upon that passage of Daniel forementioned in Chap. XII 11. namely that the time the daily Sacrifice was taken away was one thousand two hundred and ninety days or three years and an half and some few days over but the time that the abomination that maketh desolate was set up that is Idols in the Temple and an Idol Altar upon the Lords Altar was but three years Antiochus died in Persia within forty five days after the restoring of the Temple as Dan. XII 12. seemeth to intimate when it pronounceth him blessed that cometh to one thousand three hundred thirty and five days for then he should see the Tyrants death h h h Id. ibid. cap. 15. His son Antiochus Eupator who succeeded him was invited into Judea by some Apostate Jews to come to curb Judas Maccabeus who was besieging the Syrian Garrison that was in Jerusalem He cometh with a mighty power forceth Judas into the Temple and there besiegeth him But being straitned for provisions and hearing of stirrings in his own Kingdom he offereth the besieged honourable conditions upon which they surrender But he entring and seeing the strength of the place and suspecting it might be troublesom to him again he breaketh his Articles and his Oath and putteth down the Wall that incompassed the holy ground down to the ground And thus poor Judas and the Temple are in a worse condition than before for the Antiochian Garrison in Jerusalem that was ready upon all occasions to annoy it is not only not removed but now is the Temple laid naked to their will and fury i i i ibid. This Antiochus put Menelaus the High Priest to death and he rewarded him but justly for calling the Tyrant this Mans Father in and he made Alcimus High Priest in his stead one that was not of the High Priests line at all which made Onias who was next to the High Priesthood indeed to flee into Egypt and thereby the favour Ptolomy Philometor he built a Temple parallel to that at Jerusalem And thus hath Jerusalem Temple two corrivals a Temple on Mount Gerizim in Samaria on the North and a Temple in Egypt on the South Of this Temple built by Onias in Egypt the Talmudical Writers do make frequent and renowned mention They speak in the Treatise k k k Succah per. 5. Succah of a great Synagogue or Sanhedrin here in the time of Alexander the Great in which they say there were seventy golden Chairs and a Congregation belonging to it of double the number of Israelites that came out of Egypt And that Alexander destroyed them to bring upon them the curse denounced by Jeremy against their going down into Egypt Jer. XLIV and the curse due to them for the violation of the command Ye shall return thither to Egypt no more l l l Ios. Ant. lib 13 cap. 6. Iuchas sol 14. Yet would Onias venture to build a Temple here again and that the rather building upon that Prophesie Esay XIX 19. There shall be an Altar to the Lord in the Land of Egypt c. Upon which passage take the Gloss of R. Solomon m m
him go back and burn it before the Temple Where the Gloss thus Zophim is a place whence the Temple may be seen But another Gloss doth not understand the thing here of that proper place but of the whole compass about the City wheresoever the City could first be seen So R. Eliezar of Abraham going from the South to Jerusalem d d d d d d Pirke R. Eliezar cap. 31. The third day they came to Zophim but when he came to Zophim he saw the glory of the divine Majesty sitting upon the Mount Moriah CHAP. XLIII Ramah Ramathaim Zophim Gibeah THERE was a certain Ramah in the Tribe of Benjamin Jos. XVIII 25. and that within sight of Jerusalem as it seems Judg. XIX 13. where it is named with Gibeah and elsewhere Hos. V. 8. which Towns were not much distant See 1 Sam. XXII 6. Saul sat in Gibeah under a grove in Ramah Here the Gemarists trifle a a a a a a Bab. Taanith fol. 5. 2. Whence is it say they that Ramah is placed near Gibeah To hint to you that the speech of Samuel of Ramah was the cause why Saul remained two years and an half in Gibeah They blindly look over Ramah in the Tribe of Benjamin and look only at Ramah in Ephraim where Samuel was born His native Town is very often called Ramah once Ramathaim Zophim 1 Sam. I. 1. There was a certain man of Ramathaim that is one of the two Ramaths which were surnamed also Zophim A like form of speech is that 1 Sam. XVIII 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one of the two thou shalt be my son in Law That Town of Samuel was Ramath Zophim and this of Benjamin was Ramath Zophim also But by a different Etymology as it seems that it may be from Zuph Sauls great great Grandfather whence that Country was so called 1 Sam. IX 5. this from Zophim of which place we have spoke in the foregoing Chapter Gibeah was Sauls Town b b b b b b Joseph d◠Bell. lib. 5. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town called Gabath-Saul This stynifieth Saulshill which is distant from Jerusalem about thirty furlongs Hence you may guess at the distance of Rama from Jerusalem Josephus calls the neighbouring place of Gibeah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the long Valley of Thorns perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Valley under the rock Seneh of which mention is made 1 Sam. XIV 4 CHAP. XLIV Nob. Bahurim THAT Nob was placed in the land of Benjamin not far from Jerusalem whence Jerusalem also might be seen the words of the Chaldee Paraphrast upon Esa. X. 32. do argue For so he speaks Senacherib came and stood in Nob a City of the Priests before the walls of Jerusalem and said to his army Is not this the City of Jerusalem against which I have raised my whole army and have subdued all the Provinces of it Is it not small and weak in comparison of all the fortifications of the Gentiles which I have subdued by the valour of my hand He stood nodding with his head against it and wagging his hand up and down c. Where Kimchi thus Jerusalem might be seen from Nob. Which when he saw from thence he wagged his hand as a man is wont to do when he despiseth any thing c. And Jarchi thus When he stood at Nob he saw Jerusalem c. The a a a a a a Bab. Sanbedr fol. 94. 2. 95 1. Talmudists do concur also in the same sense with the Chaldee Paraphrast and in his very words adding this moreover that all those places which are numbred up by Esaiah in the place alledged were travailed through by the Enemy with his army in one day The Tabernacle sometime resided at Nob when that was destroyed it was translated to Gibeon b b b b b b Maim in Beth-Habbechirah cap. 1. And the days of Nob and Gibeon they are the words of Maimonides were seven and fifty years We meet with mention of Bahurim 2 Sam. XVI 5. It was a Levitical City the same with Almon Jos. XXI 18. which is also called Alemeth 1 Chron. VI. 60. Those words And David came to Bahurim in the place alledged in the book of Samuel the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And David the King came to Almath Where Kimchi thus Bahurim was a City of the Benjamites and is called in the books of the Chronicles Alemeth for Bahurim and Alemeth are the same Both sound as much as Young men CHAP. XLV Emmaus Kiriath-Iearim FROM a a a a a a Hieros Sheviith fol. 38. 4 Beth-horon to Emmaus it was hilly b b b b b b Luk. 24. 13. It was sixty furlongs distant from Hierusalem c c c c c c Joseph de Billo lib. 7. cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To eight hundred only dismissed the Army Vespasian gave a place called Ammaus for them to inhabit it is sixty furlongs distant from Jerusalem I enquire whether this word hath the same Etymology with Emmaus near Tyberias which from the Warm baths was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath The Jews certainly do write this otherwise namely either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jerusalem Talmudists in the place above cited or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mishnah d d d d d d Eruchin cap. 2. hal 4. The family say they of Beth-Pegarim and Beth Zipperia was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Emmaus The Gloss is this Emmaus was the name of a place whose inhabitants were Israelite Gentlemen and the Priests married their daughters Josephus mentioning some Noble-men slain by Simeon the Tyrant numbers one Aristeus who was e e e e e e De Bello lib. 5. cap. 33. a Scribe of the Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by extraction from Ammaus By the same Author is mentioned also f f f f f f Ibid. lib. 6. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ananus of Ammaus one of the seditious of Jerusalem who nevertheless at last fled over to Cesar. Kiriath-Jearim was before time called Baale 2 Sam. VI. 2. or Baalath 1 Chron. XIII 6. Concerning it the Jerusalem Writers speak thus g g g g g g Hieros Sanhedr fol. 18. 3. We find that they intercalated the year in Baalath But Baalath was sometimes assigned to Judah and sometimes to Dan. Eltekah and Gibbethon and Baaleth behold these are of Judah Here is a mistake of the Transcribers for it should be written Of Dan Jos. XIX 44. Baalah and Jiim and Azem behold these are of Dan. It should be written Of Judah Jos. XV. 29. namely the houses were of Judah the fields of Dan. In Psal. CXXII 6. We heard of it the Ark in Ephrata that is Shilo a City of Ephraim we found it in the fields of the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Kiriath-Jearim 1 Sam. VII 1. c. CHAP.
meditate therein when thou sittest down and risest up when thou sittest in the house when thou walkest in the way and various such passages as these require and ingage all sorts and conditions of people to this study and meditation according to their several capabilities and atcheivances In some important points of Divinity some men have sometimes mistaken in stating them by mens benefit rather than by their duty If you did so in this point it would make one very good piece of an argument study the Scriptures for you may benefit by study of them But take the other and it argueth more strongly study the Scripture for it is your duty God calls for it lays his command upon you to do it the best you can II. Therefore upon this we may make such another inference as Samsons mother doth Judg. XIII 23. If the Lord were pleased to kill us he would not have accepted an offering neither would he have shewed us all these things If the Lord were pleased that the Scriptures should not be understood he would never have written them he would never have charged all to study them God never writ the difficulties of the Scripture only to be gazed upon and never understood never gave them as a book sealed and that could never be unsealed that learned and unlearned alike might never see what is in them but that they might be more seriously read more carefully studied that so being understood and practised they might become the means of Salvation unto all A SERMON Preached upon DANIEL XII 12. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days 13. But go thou thy way till the end for thou shalt rest and stand in the lot at the end of days DOTH he not speak riddles T is hard to tell whether verse is harder And I have chosen to speak to them partly that I may explain them partly in subsequence to my late discourse about Gog Rev. XX 8. I shewed that meant an enemy to true Religion and more particularly the Pope styled by the name of the old Enemy Ezek. XXXVIII XXXIX I shewed that Gog was Antiochus that laid wast the Jews Religion and would force them to turn to the manners of the Heathen that forbad them Circumcision Law Religion forbad the daily Sacrifice and profaned the Altar with Swines flesh and sacrifices abominable and offered to Idols I cited that that speaks concerning him Chap. VII 25. He shall speak great words against the most High and shall wear out the Saints of the most High c. until a time and times and the dividing of time that is a year two years and half a year or three years and an half In the verse before the Text there is mention of the same matter and there are reckoned only a thousand two hundred and ninety days From the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days For the Holy Ghost reckons by round sums near about three years and an half which he calls a time times and half a time and does not punctually fix upon the very exact sum And so in the Book of the Revelations where allusion is made to the same space of time viz. three years and an half it is sometimes expressed by a thousand two hundred and sixty days as Rev. XII 6. The woman fled into the wilderness where she had a place prepared of God that they should feed her there a thousand two hundred and threescore days Sometimes by forty two months Chap. XIII 5. And there was given to the beast a mouth speaking great things and blasphemies and power was given him to continue forty and two months You have both in Chap. XI 2. They that tread the holy City under-foot forty and two months And vers 3. I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore days Now let your thoughts conceive the case and state of the people and Temple in this time a thousand two hundred and ninety days three years and an half or there abouts no Law no Religion no Sacrifice but what is abominable the Temple filled with Idols the Heathen there sacrificing swines-flesh and other abominable things to their abominable gods Ah! Poor Jerusalem what case art thou in How is the gold become dim nay changed to dros What desolation of Religion is come upon thee and what bondage and thraldom under irreligion How it goes against their heart not to circumcise their children But they dare not do it How grievous to see the Books of the Law burnt and they upon pain of death dare not save them nor use them How bitter to see Altar Temple Holy of Holies all defiled with abomination and all Religion laid in the dust and they cannot help it dare not resist it What should these poor people do Wait Gods deliverance for Haec non durabunt in secula These things will not always last Stay but till one thousand three hundred thirty five days but forty five above the thousand two hundred and ninety of the Temples defilement in the verse before and there is deliverance And read two verses together From the time that the dayly sacrifice shall be taken away and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days Add but forty five days further the sum to come up to a thousand three hundred thirty five days and there is some remarkable thing done as pleading the cause of the people and Religion that had been so abused which in all probability was the death of the Tyrant that had brought this misery upon them or at least some signal thing done by God for the relief of the people who had been so oppressed But I rather believe the former The story of whose actions and death you may read in the first Book of the Maccabees Chap. I. beginning The story of which book goes almost step by step with Josephus However his death was the Mercy or some other special providence the words afford plainly these two Truths I. That the time of the affliction of the people of God is determined with God II. That it is a blessed thing for the afflicted to wait his time and determination The former Observation lies in the latter clause the latter in the former The two things the latter an inference upon the former or the former a Doctrine the latter the Use and Application of it I shall handle in the same method and order The time of the affliction of the people of God is determined with God Therefore it will prove a blessed thing for the afflicted to wait his time and determination In prosecuting either I shall not so much prove as clear
year 1669. writ to him a long Letter desiring him to communicate the sum of his judgment concerning Morinus his Exercitations of the Jews in the second Book of his Exercitationes Biblicae Mr. James Calvert a Learned Man of York begs his advice about the right position of the Priests portion in the holy square of Ezekiel This Learned Man for the clearer understanding of divers passages in the Prophetical writings was inclined to think that that Vision of Ezekiel commonly understood mystically is rather literal and historical The only or main objection against this Hypothesis is the placing of the Priests Portion for if the Temple be either five or thirty miles distant from the City there can be no question but that the Vision is mystical they are his words but if there be an error in placing of the Priests portion and that the City and Sanctuary may meet together the greatest objection against the literal sense will be removed And thus concludes his Letter Sir I do not know your person but I have both read and heard so much of your excellent Learning and your candid and ingenuous nature that it emboldens me to write thus freely to you and to entreat you that as you have hitherto so you would still make this one great end of your rare Learning to illustrate the Scripture Text that instead of too many aerial and subtil speculations the Church of Christ may be fed with solid food I mean the simple and sincere meaning of the Holy Ghost be it History or Mystery It would be too long to tell of young Buxtorph upon whom the Magistrates of Basil conferred his Fathers Hebrew Professors place at seventeen years of age Maximo Parente spe major filius as Dr. Castel characters him John Henricus Ottho a Learned Man of Berne in Switzerland Frederick Miege a Noble Learned and Ingenious German D. Knory a very Learned Man of Silesia Theodore Haac and many other forrainers of divers Nations that came into England chiefly to see Dr. Lightfoot and to be directed in their Rabbinical Studies by him All whom he did with much humanity and affability receive and from him they departed with great satisfaction as by their Letters to him after their departure does appear VII His Correspondences HE held a Learned Correspondence especially with persons most eminent for that recondite Learning that he was so famed for and was dear unto and highly valued by them Namely The great Buxtorph while he lived and at home the Right Reverend Father in God Brian Lord Bishop of Chester deceased Dr. Pocok Hebrew Professor at Oxon Dr. Castel Arabick Professor at Cambridge Dr. Marshal the Reverend and Learned Rector of Lincoln College Oxon Mr. Samuel Clark sometime Keeper of the Famous Library of the University of Oxon Dr. Worthington sometime Master of Jesus College in Cambridge Mr. Bernard of S. Johns College Oxon all Men famous in their generation whose names we need only mention and among the laity he held a most intimate friendship and correspondence with Sir Tho. Brograve of Hertfordshire Baronet his Neighbour and Kinsman a Gentleman well seen in those abstruser Studies Nor did their Letters consist of vain strains of Complements nor were they stuffed with idle and unprofitable News of affairs in the State but they carried deep and Learned enquiries about difficulties of Scripture or doubts in their Oriental Studies they conferred about brave and high Designs for the better promoting of Truth and Religion and solid useful Learning One Conference I meet with between Dr. Castel who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Propounder and our Doctor The Resolver was upon this subject proposed by the former Whether when the ordinary Interpretation of any Hebrew words renders the sense hard and rough recourse may not be had to the Interpretation of those words according as they signifie in Syriac Chaldee or Arabic This question had been occasioned from Dr. Lightfoots excellent Interpretation of that difficult place Ezek. VIII 17. Upon which place he put a fair sense as it seems by Interpreting some word or words there according to some of those Languages Whereupon he tells him That he met often with many seeming contradictions and absurdities in our English though one of the best as well as in other Versions As Job III. 5. Let the shaddow of death stain it in the margent chalenge A Catacresis I remember not to be found elsewhere But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used in the Arabic use is Excipere Colligere as the LXX not there alone best Chap. XV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou speaking to Job restrainest prayer Whereas Job was often in Prayer in Arabic in which Language many words with him occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Protract and Multiply as the Syriac and Arab there render it Thou art much in complaints Chap. XVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aucupia Verborum again from the Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradicendi vices as the Arab and Chaldee both Chap. XVI 18. O Earth cover not thou my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that there should be no place to my cry Because blood is a Crying sin To pray his Cry should have no place I am a Davus to that sense Prov. XXIII 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he thinks in his heart and yet his heart is not with thee seem very repugnant Whereupon he propounds this Question That meeting with a World of these seeming contradictions every day he â—râ—â—es his judgment Whether the Arab Chaldee Syrian may not sometime sit upon the Bench and pass their Vote concerning their old Mothers meaning All the News communicated between these Correspondents was about the further progress of Oriental Learning the discovery of more Books of that Nature c. which was the best and joyfullest news to them It may be it will not be amiss to communicate a Letter or two of this nature The one is of the aforesaid Dr. Castel written 1664. Sir Though I perish it comforts me not a little to see how Holy Writ flourishes I lately received an Armenian Psalter given me by Professor Golius come newly off the Press where they are Printing at Leyden the whole Bible in that Language The Old Testament is there Printing in the Turkish Language perfected by Levinus Warnerus The New Testament in Turkish done by Mr. Seaman is just now in the Press at Oxford of which I have some sheets by me as I have also of the old Gothic and Anglo-Saxon Gospels now Printed with a Glossary to them at Leyden Mr. Petreus hath Printed some parts of the Old Testament in Ethiopic and hath many more prepared both in that and the Coptic Language The Lithuanian of which I have a good part by me and the New England Bibles I need not name I have a specimen of a Turkish Dictionary Printed at Rome and of a Chaldee Dictionary in folio in the Hebrew Language composed by the Learned Coken
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
I might mention the care and regard he ever had to the family of the Cottons And I do remember that when I was a Student of Katharine Hall there was one who was a Cotton and an heir of that Family was likewise a Student and admitted there by the Doctors means over whom he had a more especial Eye and frequently had him sent for into his Lodgings to eat with him and confer with him and to shew kindness to him for Jonathans I mean his Great Uncles sake And out of respect to that dear name he caused one of his sons to be called Cottonus Nay he loved the very name of Bellaport the seat of Sir Rowland And I have a Letter which Sir Rowland wrote Anno 1629. in answer to his Epistle Dedicatory to him before his first Book that he published this beloved Letter the Doctor preserved unto his dying day as a kind of Sacred Relique upon which was wrote with his own hand Sir Rowland Cottons Letter And for a conclusion of our Discourse of Sir Rowland Cotton whom we have spoke so largely of and of whom Dr. Lightfoot could never talk enough hear the Conclusion of his Funeral Sermon upon him prepared though not Preached upon what occasion I know not That blessed Soul that is now with God in the night of its departure laid the burthen of this present Work upon me in these words You are my old acquaintance do me the last Office of a Friend make my funeral Sermon but praise me not A hard task Fathers and Brethren is laid upon me when I who of all Men this day have the greatest cause to mourn for his loss that is departed should of all Men this day be allowed the least liberty of mourning because of this present work And a strange task Fathers and Brethren is laid upon me when I must make to you all a Funeral Sermon and yet must tell to none of you for whom t is made For if I do but call him Sir Rowland Cotton I commend him It was not a time to say so then but now I dare say it over again a hard task Fathers and Brethren is laid upon me when I must have much cause of tears for his death and yet not be allowed to weep and such reason of remembrance of his life and yet be denyed to praise I obey Blest Soul I obey but I am full I cannot hold Dispence with me something for I cannot hold It is for your sake Worthy Audience that I must hold tears lest they should hinder my speech Be pleased to give me liberty of speech in recompence of my restrained tears And it is for thy sake Blest Soul that I must withhold commendation lest I should break thy command give me liberty of indignation against that command in recompence of my restraint from thy Commendation Meus Tuus noster imo Christi as Hierom of Nepotianus so we of him whose departure we may commemorate My Sir Rowland Cotton Yours the Countries nay Christs hath forsaken us and because Christs therefore he hath forsaken us to go to him whose he wholly was Oh! that my head were waters or rather words for only that manner of mourning and my Tongue a fountain of tears for only that instrument of weeping is allowed me now that I might weep day and night not for him that is gone for he is gone where he always was and where he would be but for my self but for you but for the Country It is not my ambition but my sorrow that I claim the first place and to be first served in this heavy dole of lamentation For I have lost I cannot tell you what My Noble Patron my best Friend my Father my my Self I should lose if I should but begin to tell what he was to me Why should I speak more For should I speak my self away I could never speak enough Oh! my Father my Father the Chariot of Israel and the Horseman thereof How thy love to me was wonderful passing the love of Women And is it nothing to you O ye that sâ—â— by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger He it was that first laid the foundation of my poor Studies and always watered them with his discourse and encouragement and now the Lord hath taken my Master from my head He it was under whose branches I sheltred when any storm was up and now my Tree of defence is cut down He it was that was my Oracle both for things of this life and of a better and now my Prophet is not any more He it was that was all things to me that man could be but now can be nothing to me but sorrow And is this nothing to you O all ye that sit by Yes the Cup is gone among you also and a great Man is fallen in your Israel Hath not the Magistracy hath not the Gentry hath not the Country lost such a Man as was But you must speak out the rest for his Command stops my mouth You of the Magistracy know how he had Wisdom in an high degree as was his calling and withal care and conscience answerable to his Wisdom to discharge his calling And you may commend this rarity in him I dare not You of the Gentry know that he was a prime Flower in your Garland that he spake a true Gentleman in all his actions in his comportment in his attendance in his talk once for all in his hospitality even to admiration and you may commend him I dare not c. A sensible strain of Rhetorick which passion and inward sorrow had as large a share in dictating as Art XIII His Relations HAving expatiated thus largely in our notices of this Man that we may omit nothing that is material we will now begin to consider him in his more private and personal capacity His Reverend Father had five Sons whereof our John was the second His eldest was Thomas the only of all his Sons bred to a secular employment being a trades Man The third Peter a very ingenious Man and practised Physick in Uttoxeter and besides his Art he was of great usefulness in that Country and often in Commissions for ending of differences He also had intended to have writ the Life of his Brother Dr. John Lightfoot but was prevented by death The next was Josiah who succeeded his Brother Dr. Lightfoot in his Living of Ashley the only of the Brothers now living The youngest was Samuel a Minister also but long since deceased And as it was his Honour that he was derived of an honest and gentile stock by both Father and Mother so it was a part of his Happiness that God blest him with a Posterity He was twice married and both times into Families of Worship His first Wife was Joyce the Daughter of Crompton of Staffordshire Esquire a Gentleman of a very antient
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
Ephraims dignity Gen. 48. 10 He is called Jesus by the LXX and by the New Testament Acts 7. 45. Heb. 4. 8. a type of him that bringeth his people into eternal rest He is installed into the authority of Moses both to command the people and to work miracles and the Book of the Law put into his hand by Eleazer as the manner was at Coronations 2 Chron. 23. 11. He foreseeth the dividing of Jordan and gives charge to provide to march through it CHAP. II. RAhab an hostess of Jericho hath more faith then 600000 men of Israel that had seen the wonders in Egypt and the wilderness Two Spies that were sent out the sixth day of Nisan come out of Jericho again that night the seventh day they lie in the mountains and the eighth day they return to the Camp here are the three days just so counted as the three days of our Saviours burial CHAP. III. IV. ON the ninth day the people march along upon Jordans banks till they come over against Jericho The Ark leads the van for the Cloud of Glory which had been their conductor hitherto was taken away at Moses his death On the tenth day the Ark divided Jordan there are 4000 cubits dry land in the midst of Jordan between the two bodies of the armies that marched on either side of the Ark as it stood in the middest of the river the Ark pitcheth besides Adam Chap. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 78. 60. CHAP. V. THERE is a general circumcision now of the people as there had been at their coming out of Egypt and as God then closed the Egyptians in three days darkness that they could not stir so now he striketh the Canaanites with terrour that they dare not stir to hurt the people while they were fore Circumcision sealed the lease of the land of Canaan and therefore as soon as they set foot on it they must be circumcised the eleventh twelfth thirteenth days of Abib or Nisan are spent about this business and on the fourteenth day they kept the Passover and so are sensible of both their Sacraments at once It is now forty years to a day since they came out of Egypt Christ appeareth weaponed and is Lord General in the wars of Canaan CHAP. VI. JEricho strangely besieged incompassed seven days according to the seven generations since the land was promised counting from Abraham by Levi and Moses Israel marcheth on the Sabbath day by a special dispensation The walls of Jericho brought down by trumpets and a shout in figure of the subduing of the strong holds of Satan among the heathens by the power of the Gospel the spoil of the Town dedicated to the Lord as the first fruits of Canaan Rahab received as the first fruits of the Heathen she afterward marrieth Salmon a Prince of Judah Matth. 1. 5. Joshua adjureth Rahabs kindred for ever building Jericho again CHAP. VII World 2554 Ioshua 1 AChan by one fact maketh all Israel abominable the like thing not to be paralleld again The valley of Achor is now the dore of discomfiture and discontent in time to come it must be the dore of hope Hos. 2. 15. fulfilled to the very letter Joh. 4. CHAP. VIII AI taken and the spoil given to the souldiers and here they have the first seisure and possession of the Land for in the spoil of Jericho they had no part And then Joshua builded an Altar vers 30. and writeth the Law upon it and the blessings and the curses are pronounced and now it was full time for now had the Lord by the sweet of the spoil of Ai given the people a taste of his performance of his promise to give them that land and now it was seasonable on their part to engage themselves to him and to the keeping of the Law CHAP. IX X. XI XII XIII XIV Ioshua 2 A Great delusion of the Church by the colour of Antiquity the Gibeonites Ioshua 3 made Nechenims for the inferiour offices about the Sanctuary the Ioshua 4 Sun and Moon do obeisance to a son of Joseph as Gen. 37. 9. thereupon there Ioshua 5 is a miraculous day of three days long In seven years is the land conquered Ioshua 6 as Jericho had been seven days besieged that this was the date of Joshua's Ioshua 7 battles appeareth from the words of Caleb Chap. 14. 7 10. he was sent one of the Spies of the land in the second year of their coming out of Egypt and had lived five and forty years since viz. eight and thirty years in the wilderness and seven in Canaan CHAP. XV. XVI XVII XVIII XIX XX. XXI XXII XXIII XXIV Ioshua 8 JUdah the royal Tribe first seated the taking of Hebron and Kiriath Sepher Ioshua 9 are mentioned here by anticipation for these occurrences came Ioshua 10 not to pass till after Joshua's death because the Holy Ghost in describing of Ioshua 11 the inheritance of Judah would take special notice of the portion of Caleb Ioshua 12 who had adhered to the Lord. Then Ephraim and Manasseh seated the Ioshua 13 birth-right of Joseph is served next after the royalty of Judah The Tabernacle Ioshua 14 set up in a Town of the lot of Ephraim and the Town named Shiloh Ioshua 15 because of the peaceableness of the land at this time The Temple Ioshua 16 was afterward built at Salem which signifieth Peaceable also that in the lot of Benjamin this in the lot of Joseph both the sons of beloved Rachel The rest of the land divided Simeon though he were of the same standard with Reuben and Gad yet consenteth not with them to reside beyond Jordan but is mixed in his inheritance with the Tribe of Judah as Gen. 49. 7. The rest of the Tribes seated agreeable to the prediction of Jacob and Moses The taking of Laish or Leshem by the Danites is related here by anticipation for it was not done till after Joshua's death Judg. 18. 29. because the Text would give account of their whole inheritance together now it is speaking of it From this mention of an occurrence that befel after Joshua's death and the like about Hebron and Kiriath Sepher it may be concluded that Joshua wrote not this Book but Phineas rather Joshua himself is inheritanced last Three Cities of refuge appointed within Jordan one in Judea another in Samaria and the third in Galilee and three without Jordan in the three Tribes there Eight and forty Cities appointed for the Priests and Levites as so many Universities wherein they studied the Law It is not worth the labour to examine because it is past the ability to determine whether the two Tribes and an half returned to their own homes assoon as ever the land had rest from the wars which was in the seventh year or whether they stayed till the land was divided and the people settled which took up a long time more howsoever it was the two and twentieth Chapter that containeth that story is laid
is darted through David mourneth sadly for him because of the desperate condition in which he died Shimei is pardoned He came down first of all the house of Joseph to meet the King chap. 19. vers 20. Here the house of Joseph is used for all Israel except Judah and set in opposition to Judah Joseph had been the prime family while the Ark was in Shiloh and all Israel were named after it as Psal. 80. 1. but then God refused Joseph and chose Judah for the chief Psal. 78. 68 69. And there began and continued the difference and distinction betwixt Israel and Judah Joseph and Judah Ephraim and Judah for by all these names are the rest of the Tribes stiled in opposition to the Tribe of Judah CHAP. XX. SHEBA the Son of Bichri rebelleth a man of Benjamin by descent ver 1. but of the hill country of Ephraim by residence ver 21. PSAL. XXX WITH the third Verse of this Chapter read the 30 Psalm which seemeth to be made by David when upon his return to Jerusalem after his flight he purgeth and halloweth his own house which had been made a Stews by Absalom PSAL. IV. VVITH this Chapter also read the fourth Psalm made as the stile of it argueth upon this rebellion of Sheba as the third Psalm was made upon the rebellion of Absalom He checketh the people for despising his Kingdom and hearkning after a Kingdom that was but vanity as first Absaloms and now Shebas ver 2. He adviseth Israel and Judah not to sin in their anger 2 Sam. 19. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry but sin not ver 4. He professeth in ver 7. that since the time that corn and wine and other provision increased to him from Barzillai Shobi and Nahash 2 Sam. 17. 27. c. that his heart had received comfortable confidence and assurance of his restoring again and therefore he would still trust and depend upon that goodness and providence that had delivered him out of the other trouble and wrought those good beginnings towards him CHAP. XXI to Vers. 15. David 36 THree years famine lye upon the Land for the offence of Saul He in a David 37 zeal to Israel and Judah would expel the Amorites and destroy them and David 38 with them all Wizards and Witches and with them he also falls upon the Gibeonites and destroyeth them though Joshua had made a Covenant with them That these three years famine began the next year after the year of Absaloms rebellion the Text seemeth to hint in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 1. The year after that year for in all the Scripture wherein mention of famine is made it only saith There were seven years famine or ten years famine c. and that is enough and is used constantly to denote that there was famine so many years together and it never telleth that there was famine so many years year after year And therefore this expression here seemeth rather to joyn the three years of famine to the story before then to one another However we shall find a passage in the story of Davids numbring the people that directs us very well about the time of these years CHAP. XXI Vers. 15. to end I CHRON. XX. Vers. 4. to end THose Battels are of an uncertain date and therefore since there is no direction where to place them it is the safest way to take them in the order where they lye especially since both the Books of Samuel and the Chronicles have laid them in this place The Book of Samuel reckons four Battels and the Chronicles but three for that wherein David was in danger and could not come off with honour and safety is omitted The Book of Chronicles concealeth sometimes the dishonour of the Saints of God as it mentioneth not the fact of David with Uriah and his wife nor the Idolatry of Salomon c. The Book of Samuel calleth Elhanan the Son of Jaare Oregim a Bethlehemite and the Book of Chronicles calleth him the Son of Jair Now there is mention of Elhanan a Bethlehemite the Son of Dodo 1 Chron. 12. 26. and whether these were two men or only one and the same may well be questioned He is said to have slain Goliah 2 Sam. 21. 19. that is Lahmi Goliaths brother as the Book of Chronicles expounds it as by Michal is meant Michals Sister in the same Chapter of Samuel ver 8. CHAP. XXII PSAL. XVIII THere are two things that may seem to argue this not to be the proper place of this Psalm and Chapter 1. Because it was most especially composed upon Davids delivery from the hand of Saul as the title sheweth In the day that the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul that is especially out of the hand of Saul as Josh. 2. 1. Go view the land and Jericho that is Jericho chiefly 2. Because the next Chapter in Samuel beginning thus And these are the latter words of David shewing that these of Chap. 22. were uttered a good while before them But howsoever this Song of deliverance might be penned by David many years a go upon his clear deliverance from all trouble by Saul and his Family yet is it most properly laid here and repeated by David at this time when now all his enemies had spit their venom and he was delivered from them all and now we hear of no more enemies of his stirring but himself an enemy to himself in numbring the people If any one will be so curious he may read Psal. 18. at the end of 2 Sam. 4. when David is quit from the trouble of Sauls house and he may read this 2 Sam. 22. which is the same thing again here CHAP. XXIII HEre are some words of David of a latter date 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Verba posteriora as well as Postrema The reason of the recital of his Worthies in this place was observed before CHAP. XXIV I CHRON. XXI David 39 DAVID numbreth the people by the provoking of Satan 1 Chron. 21. 1. and by the provoking of God 1 Sam. 24. 1. the former tending to a sin in David the latter tending to a punishment of Israel the Lord was displeased at them for so little regarding Davids Kingdom as he had been at David for the matter of Uriah and as he had been at Sauls house for the slaughter of the Gibeonites and therefore he giveth up David to a covetous thought to number the people that he might lay a tax upon every Poll. Joab hath here more piety at the least more policy then David and declines the business till master'd by Davids importunity He is nine moneths and twenty days upon his counting much near the counting-time of a woman with child and at last he bringeth in the number but here the account in the Book of Samuel doth differ exceedingly from the account in the Book of the Chronicles
five thousand four hundred for it particulareth only those that were of a greater size but summeth up both the great and little for 2 Chron. 36. 18. it is said that the King of Babel brought all the Vessels of the House of God both great and small to Babel vid. Joseph Antiq. 11. 1. EZRA II. THIS Chapter reckoneth the number of the Jews that returned out of Captivity it first nameth the chief Conductors and Princes among the people and then the several Families and number of Persons the seventh Chapter of Nehemiah hath this Catalogue over again but with abundance of difference some reason whereof shall be given there The Commanders and Rulers in chief were twelve 1. Zerubabel the Prince of Judah 2. Jesus the son of Jozedek the High Priest 3. Nehemiah the builder and repairer of Jerusalem afterward 4. Seraiah or Azariah as he is called Neh. 7. 7. probably Ezra who is called Seraiah after the name of his father 5. Realiah called Raamiah Neh. 7. the difference of the name agreeing in the sence for Realiah signifieth The Lords terrour and Raamiah the Lords thunder 6. Mordecay the Uncle of Esther and over-thrower of Haman 7. Nachamani he is mentioned in the Book of Nehemiah but omitted here For he came not up now but at some other time before Nehemiah taketh his Catalogue 8. Bilshan 9. Mispar or Mispeseth 10. Bigudi 11. Rehum or Nehum 12. Baanah The number of the people was 42360 their servants and maids proselyted 7337. EZRA III. IN the seventh month the returned Jews meet at Jerusalem build up the Altar keep the Feast of Tabernacles offer Sacrifices but yet have no Temple World 3472 Cyrus 2 In the second year of Cyrus and of the peoples return in the second month of the year or Ijar the foundation of the Temple is laid Divers are present at it that had seen the former Temple for it was but fifty three years since it was destroyed and they mourn as fast to see how short that building was like to come of that Temple they had seen as the others rejoyce to see a Temple toward that had seen none before EZRA IV. World 3473 Cyrus 3 ARTAXERXES reigneth in the third year of Cyrus and here let us take up the consideration of the Persian Kings and these times a little since there is not a little obscurity and difficulty about the reckoning and computing of them 1. At the conquest of Babylon Cyrus and Darius were Partners as was observed before Darius only named in the Scripture at that expedition because the elder and Cyrus only named in Heathen Authors because the founder of the Persian Monarchy These two reigned together two years saith Metasthenes if we may believe that Author but whether they did so or no it is past all doubt that their years were they two or more or less were reckoned together for the first year of Darius when the Decree of the building Jerusalem came out Dan. 9. 1. 23. was the first of Cyrus also Ezra 1. 1. 2. Cyrus is generally held by Heathen Writers to have reigned about thirty years Herodot Triginta annis Just. c. Now the question as to the matter we have now in hand is not how long Cyrus reigned in all but how long he reigned after the Persian Monarchy began in him or after that year that the Scripture calls his first year namely when the Lord had given him all the Kingdoms of the Earth and when he restored the Jews to their own home again Here prophane Writers the most of them say nothing towards a resolution and those that go about it speak some one thing some another The Scripture hath given us this satisfaction in this matter that either Cyrus reigned but three years after or if he lived longer yet that his ingagement in his wars abroad caused him to leave his son Artaxerxes Viceroy at home to rule what he had got whilest he was busie to conquer more Either of these two supposed doth serve our purpose to lead on the times that we have in hand Now for the concluding of the one of these the Scripture giveth us this argument It is said in Ezra 4. vers 5. that the enemies of the Jews hired counsellors against them all the days of Cyrus even until the reign of Darius King of Persia to frustrate their purpose of building the Temple and at last compassed their desire and design by information to Artaxerxes Cyrus all his days did not plainly or openly revoke nor cross his own Decree and if he connived at the crossing of it by his Son his fatal end by Tomyris was but of just reward but in the beginning of the reign of his son Artaxerxes the enemy had his desire and the building ceased Now this was in the third year of Cyrus Cyrus being either now dead as Daniels vision in Persia is said to be in the third year of Belshazzar Dan. 8. Belshazzar being dead a while before as was observed there as Artaxerxes governing as Vice-Roy and the time now reckoned by him as it is in other places of Scripture the like For in the third year of Cyrus Daniel mourned three weeks together nor did he eat any pleasant bread nor flesh or wine came into his mouth nor did he annoint himself at all Dan. 10. 2 3. And what was the reason Because of the hindrance of the building of the Temple for according to Daniels fasting and mourning one and twenty days the Angel saith That the Prince of the Kingdom of Persia had withstood him one and twenty not that an earthly King hath any power over an Angel but that this new King of Persia by hindring the Temple had hindred those good tidings which otherwise he should have brought and that the misery of Daniels people was the cause of his affliction is apparent by vers 15. because that when the Angel had told him that the vision concerning his people was for many days he is dumb for sorrow and his spirit faints within him so that the stoppage of the Temples building by Artaxerxes was in Cyrus his third year in some part of that year and continued so till the second year of Darius 3. Now how long this space was is more obscure then the matter before and that upon these two difficulties 1. Because we cannot readily determine what number of Kings came between And 2. When we have done that then are we utterly to seek how long a time those Kings reigned But for answer to these two doubts to adhere to Scripture and not to intricate our selves with the various and perplexed relations of the Heathen Writers about the Persian Kings we shall observe two or three particulars as we go along and as we have occasion to take them up and for the present this That as he that set the building of the Temple afoot again after its long stop is called both Darius and Artaxerxes vers 14 15. so that he that caused that stop
the last meaning The Psalmes Proverbs Ecclesiastes Canticles Job Ruth Esther c. Then do they tell that the Books were particularly thus ranked The five Books of Moses Joshua Judges Samuel Kings and then the Prophets among whom Jeremy was set first and then Ezekiel and after him Esay and then the twelve But they object was not Esay long before Jeremy and Ezekiel in time Why should he then be set after them in order And they give this answer The last Book of Kings ends with destruction and Jeremy is all destruction Ezekiel begins with destruction and ends with comfort and Esay is all comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore they joyned destruction and destruction together and comfort and comfort together And thus in their Bibles of old Jeremy came next after the Book of Kings and stood first in the volume of the Prophets So that Matthews alleadging of a Text of Zachary under the name of Jeremy doth but alleadge a Text out of the volume of the Prophets under his name that stood first in that volume And such a manner of speech is that of Christ Luke 24. 44. All things must be fulfilled which are written of me in the Law and the Prophets and the Psalmes in which he follows the general division that we have mentioned only he calleth the whole third part or Hagiographa by the title the Psalms because the Book of Psalms stood first of all the Books of that part In that saying Matth. 16. 14. Others say Jeremy or one of the Prophets there is the same reason why Jeremy alone is named by name viz. because his name stood first in the volume of the Prophets and so came first in their way when they were speaking of the Prophets CHRISTS Arraignment before Pilate The chiest Priests and Elders bring Jesus to Pilate but would not go into his House the House of a Heathen lest they should be defiled but that they might eat the Passover John 18. 28. Why They had eaten the Passover over night at the same time that Jesus ate his and well they had spent the night after it But this day that was now come in was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their day of presenting themselves in the Temple and offering their Sacrifices and peace offerings of which they were to keep a solemn feasting and this John calls the Passover In which sense Passover Bullocks are spoken of Deut. 16. 2. 2 Chron. 30. 24. and 35. 8 9. The School of Shammai saith their appearing was with two pieces of silver and their chagigah with a Meah of silver But the School of Hillel saith their appearing was with a Meah of silver and their chagigah with two pieces of silver Their burnt offerings at this solemnity were taken from among common cattel but their peace offerings from their tithes He that keepeth not the chagigah on the first day of the feast must keep it all the feast c. Chagigah per. 1. Pilate conceives him brought to him as a common malefactor and therefore he bids them take him back and Judge him by their own Bench and Law and in these words he meant really and according as the truth was that it was in their power to judge and execute him and needed not to trouble him with him And when they answer We may not put any man to death Joh. 18. 31. They speak truly also and as the thing was indeed but the words of Pilate and theirs were not ad idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tradition that fourty years before the Temple was destroyed capital Judgments were taken away from them Jerus in Sanhedr fol. 18. col 1. But how Not by the Romans for they permitted them the use of their Religion Laws Magistracy capital and penal executions and judgments in almost all cases as freely as ever they had and that both in their Sanhedrins within the Land and in their Synagogues without as far as the power of the Synagogues could reach at any time as might be proved abundantly if it were to be insisted on here The words then of these men to Pilate are true indeed That they could put no man to death but this was not as if the Romans had deprived the Sanhedrin of its power but because theeves murderers and malefactors of their own Nation were grown so numerous strong and heady that they had overpowred the Sanhedrins power that it could not it durst not execute capital penalties upon offenders as it should have done And this their own Writings witness Juchasin fol. 21. The Sanhedrin flitted fourty years before the destruction of the Temple namely from that time that the Temple doors opened of their own accord and Rabban Jochanan ben Zaccai rebuked them and said O Temple Temple Zechary of old prâ—phecied of thee saying Open thy doors O Lebanon that the fire may enter c. And also becausâ— that murderers increased and they were unwilling to judge Capital matters they flitted from place to place even to Jabneh c. which also is asserted in Schabb. fol. 51. Avodah Zarah fol. 8. When they perceive that Pilate no more received the impression of their accusation of him as a malefactor like others they then accuse him of Treason as forbidding to pay Tribute to Cesar and as saying that he himself was a King and this they thought would do the business Pilate hereupon takes him into his Judgment Hall for hitherto the Jews conference and his had been at his gate and questions him upon this point and Jesus plainly confesseth that he was a King but his Kingdom not of this world and therefore he needed not from him to fear any prejudice from the Romane power and so well satisfies Pilate that he brings him out to the gate again where the Jews stood and professeth that he found no fault in him at all Then the Jews lay in fresh accusations against him to which he answereth not a word Brought before Herod Pilate by a word that dropt from them understanding that he was of Galilee Herods Jurisdiction sent him to Herod who was now at Jerusalem partly because he would be content to have shut his hands of him and partly because he would court Herod towards the reconciling of old heart-burnings between them And now Jesus sees the monster that had murthered his forerunner Herod was glad to see him and had desired it a long time and now hoped to have got some miracles from him but he got not so much as one word though he questioned him much and the Jews who followed him thither did vehemently accuse him The old Fox had sought and threatned his death before Luke 13. 31 32. and yet now hath him in his hands and lets him go only abused and mocked and gorgeously arraied and so sends him back to Pilate that so he might court him again more then for any content he had that he should escape his hands See Acts 4. 27. Before Pilate again Pilate at his gate again talks
things and who in those Apostatizing times that then were had the nearest occasion and temptation to draw them back from the purity of the Gospel to those rites again Unto that doubtfulness that some have taken up about the Original Tongue of this Epistle as thinking it very improper that he should write in the Greek Tongue to the Hebrews especially to the Hebrews in Judea we need no better satisfaction then what the Hebrews themselves yea the Hebrews of Judea may give to us I mean the Jerusalem Gemarists from several passages that they have about the Greek language In Megillah fol. 71. col 2. they say thus There is a tradition from ben Kaphra God shall inlarge Japhet and he shall dwell in the tents of Sem For they shall speak the language of Japhet in the tents of Sem. The Babylon Gemara on the same Treatise fol. 9. col 2. resolves us what Tongue of Japhet is meant for having spoken all along before of the excellency and dignity of the Greek Tongue it concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very beauty of Japhet shall be in the tents of Sem. Our men first named say further thus Rabbi Jonathan of Beth Gubrin saith There are four Languages brave for the world to use and they are these The Vulgar the Roman the Syrian and the Hebrew and some also add the Assyrian Now the question is What Tongue he means by the Vulgar Reason will name the Greek as soon as any and Midras Tillin makes it plain that this is meant for fol. 25. col 4. speaking of this very passage but alledging it in somewhat different terms he nameth the Greek which is not here named Observe then that the Hebrews call the Greek the Vulgar Tongue They proceed ibid. col 3. It is a tradition Rabban Simeon ben Gamaliel saith In books they permitted not that they should write but only in Greek They searched and found that the Law cannot be interpreted compleatly but only in the Greek One once expounded to them in the Syriack out of the Greek R. Jeremiah in the name of R. Chaijah ben Basaith Aquila the proselyte interpreted the Law before R. Eliezer and before R. Joshua And they extolled him and said Thou art fairer then the children of men And the same Talmud in Sotah fol. 21. col 2. hath this record Rabbi Levi went to Caesarea and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rehearsing their Phylacteries Hellenistice or in the Greek Tongue A passage very well worth observing For if in Caesarea were as learned Schools as any were in the Nation And if their Phylacteries pickt sentences out of the Law might above all things have challenged their rehearsal in the Hebrew Tongue as their own writers shew yet they say them over in Greek Paul might very well write to the Hebrews in Judea in the Greek Tongue when that Tongue was in so common a use even in an University of Judea it self To these testimonies for the Greek Tongue might be added that which is spoken in the Treatise Shekalin per. 3. halac 2. Upon the three Treasure Chests of the Temple were written Aleph Beth Gimel But Rabbi Ismael saith It was written upon them in Greek Alpha Beta Gamma They that hold that this Epistle and the Gospel of Matthew were written in Hebrew should consider how that Tongue was now a stranger to all but Scholars and how God in his providence had dispersed and planted the Greek Tongue throughout all the world by the conquest of Alexander and the Grecian Monarchy and had brought the Old Testament into Greek by the Septuagint As this Apostle in all his Epistles useth exceeding much of the Jews Dialect Language Learning allusion and reference to their opinions traditions and customs so doth he more singularly in this and he doth moreover in a more peculiar manner apply himself to their manner of argumentation and discourse For his intent is if he can to argue them into establishment against that grievous Apostacy that was now afoot so many revolting from the purity of the Gospel either to a total betaking themselves to Moses again or at least mixing the Ceremonious rites of the Law with the profession of the Gospel Comparing his style here with the style of discourse and arguing in the Talmuds Zohar and Rabboth and such like older writings of the Jews you might easily tell with whom he is dealing though the Epistle were not inscribed in syllables To the Hebrews and the very stile of it may argue a Scholar of Gamaliel but now better taught and better improving his learning then that Master could teach him He first begins to prove the Messiah to be God and Jesus to be he about the former of which the Jews mistook and about the latter they blasphemed In proving the former he among other places of Scripture produceth that of Psal. 102. 25. Thou Lord in the beginning hast laid the foundation of the earth c. To which a Jew would be ready to answer I but this is to be understood of God the Father and how could this objection be answered Tes even by their own concessions upon which he argueth in this place For they understood that in Gen. 1. 2. The Spirit of God moved upon the face of the waters of the Spirit of Christ and so do they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of Messias as their mind is spoken in that point by Zohar Berishith Rabba and divers others If the Spirit of Christ then was the great agent in the Creation by their own grant they could not but grant this allegation to be proper He sheweth Christ therefore greater then Angels as in other regards so into whose hands was put the world to come Chap. 2. 5. and here the phrase is used in the Jews dialect for the Kingdom of Messias as we mentioned before He proveth him a greater Lawgiver then Moses a greater Priest then Aaron and a greater King and Priest then Melchisedek He sheweth all the Levitical Oeconomy but a shadow and Christ the substance and the old Covenant to be abolished by the coming in of a better By the old or first Covenant meaning the Covenant of peculiarity or the administration of the Covenant of Grace so as whereby Israel was made a peculiar and distinct people This Covenant of peculiarity they brake as soon almost as they had obtained it by making the golden Calf and thereupon follows the breaking of the two Tables in sign of it for though the Law written in the two Tables was Moral and so concerned all the world yet their writing in Tables of stone for Israel and committing them to their keeping referreth to their peculiarity To his handling of the fabrick and utensils of the Tabernacle and contents of the Ark Chap. 9. Talm. Jerus in Shekalim fol. 49. col 3 4. and Sotah fol. 22. col 3. may be usefully applied for illustration He hinteth the Apostasie now afoot which was
by the plague the vengeance upon the fornicators with Baal Peor REVEL CHAP. IV V. NOW cometh a second vision That before was of things then being see Chap. 1. 19. but this and forward of things to come Chap. 4. 1. A door open in Heaven and the voice of a trumpet talking with John out of it The scene of Johns visions said to be in Heaven is according to the scheme of the Temple and the Divine glory there And hence you have mention of the Altar Candlesticks Sea of Glass the brazen laver made of the Womens looking Glasses the Ark of the Covenant and the like And as at the opening of the Temple doors a Trumpet sounded so is the allusion here The door in Heaven opened and a Trumpet calls John to come in and see what there And immediately he was in the Spirit ver 2. Why Was he not in the Spirit before Chap. 1. 10. and was he not in the Spirit in seeing the door in Heaven opened c. But we may observe a double degree in rapture as inspired men may be considered under a double notion viz. Those that were inspired with Prophesie or to be Prophets and to preach and those that were inspired to be Penmen of Divine Writ which was higher John hath both inspirations or revelations to both ends both in the Vision before and this then he was in the Spirit and saw the vision and was in the Spirit and inspired to pen what he saw and what to be sent to the Churches And in the first verse of this Chapter he is in the Spirit or hath a revelation and in ver 2. he is in the Spirit he is inspired so as to take impression and remembrance of these things to write them also He seeth Christ inthroned in the middle of his Church in the same Prophetick and visionary Embleme that Ezekiel had seen Ezek. 1. 10. and this is a commentary and fulfilling of that scene that Daniel speaketh of Dan. 7. 9 10 22. In Ezekiel the Lord when Jerusalem was now to be destroyed and the glory of the Lord that used to be there and the people were to flit into another Land appeareth so inthroned as sitting in Judgment and flitting away by degrees to another place as compare Ezek. 1. 10. well together So Christ here when the destruction of Jerusalem was now near at hand and his glory and presence to remove from that Nation now given up to unbelief and obduration to reside among the Gentiles he is seated upon his throne as Judge and King with glorious attendance to judge that Nation for their sins and unbelief and stating the affairs of his Church whither his glory was now removing The scheme is platformed according to the model of Israels Camp 1. The Tabernacle was in the middle there so is the throne here 2. There the four squadrons of the Camp of Levi next the Tabernacle so here the four living creatures 3. Then the whole Camp of Israel so here twenty four Elders Representatives of the whole Church built from twelve Tribes and twelve Apostles In the hand of him that sate on the Throne was a Book sealed which no creature could open This justly calls us back to Dan. 12. ver 4. Where words are shut up and a Book sealed unto the time of the end and now that that is near drawing on the Book is here opened REVEL CHAP. VI. THE opening of the six Seals in this Chapter speaks the ruine and rejection of the Jewish Nation and the desolation of their City which is now very near at hand The first Seal opened ver 2. shews Christ setting forth in Battel array and avengement against them as Psal. 45. 4 5. And this the New Testament speaketh very much and very highly of one while calling it his coming in clouds another while his coming in his Kingdom and sometime his coming in Power and great Glory and the like Because his plagueing and destroying of the Nation that crucisied him that so much opposed and wrought mischief against the Gospel was the first evidence that he gave in sight of all the world of his being Christ for till then he and his Gospel had been in humility as I may say as to the eyes of men he persecuted whilest he was on Earth and they persecuted after him and no course taken with them that so used both but now he awakes shews himself and makes himself known by the Judgement that he executeth The three next Seals opening shew the means by which he did destroy namely those three sad plagues that had been threatned so oft and so sore by the Prophets Sword Famine and Pestilence For The second Seal opened sends out one upon a red Horse to take Peace from the Earth and that men should destroy one another he carried a great Sword ver 4. The third Seals opening speaks of Famine when Corn for scarcity should be weighed like spicery in a pair of ballances ver 5 6. The fourth Seal sends out one on a pale Horse whose name was Death the Chaldee very often expresseth the Plague or Pestilence by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is to be taken Revel 2. 22. and Hell or Hades comes after him ver 8. The opening of the fifth Seal reveals a main cause of the vengeance namely the blood of the Saints which had been shed crying and which was to be required of that generation Matth. 23. 35 36. These souls are said to cry from under the Altar either in allusion to the blood of creatures sacrificed poured at the foot of the Altar or according to the Jews tenet That all just souls departed are under the Throne of Glory Answer to their cry is given that the number of their Brethren that were to be slain was not yet fulfilled and they must rest till that should be and then avengement in their behalf should come This speaks sutable to that which we observed lately that now times were begun of bitter persecution an hour of temptation Rev. 2. 10. 3. 10. the Jews and Devil raging till the Lord should something cool that fury by the ruine of that people The opening of the sixth Seal ver 12 13. shews the destruction it self in those borrowed terms that the Scripture useth to express it by namely as if it were the destruction of the whole world as Matth. 24. 29 30. The Sun darkned the Stars falling the Heaven departing and the Earth dissolved and that conclusion ver 16. They shall say to the rocks fall on us c. doth not only warrant but even inforce us to understand and construe these things in the sense that we do for Christ applies these very words to the very same thing Luke 23. 30. And here is another and to me a very satisfactory reason why to place the shewing of these visions to John and his writing of this Book before the desolation of Jerusalem REVEL CHAP. VII IN the end of the
Jews Barnaba and Barabba Consider 3. How common the Greek Bible or the LXX was in use among the Jews at this time and how much mixture of Greek words was used in their common language at this time as appeareth by the Syriack translater the Chald. Paraphrasts the Talmuds and others the most ancient Jewish Writers and then we have good cause to think that they that used the whole Bible in Greek and that used to speak so much Greek mingled with their Syriack language continually would not stick to utter one letter that sounded of the Greek when that letter was only and properly added to denote a proper name But you will say that the New Testament writeth Ezekias Josias Jonas and the like with s in the end as these words are written and yet there is none that can think that the Jews uttered those words so but as they are written in the Old Testament Ezekiah Josiah Jonah It is true that it is most like they did so but the difference betwixt them and these words that we have in hand is so apparent that it is hardly needful to shew it those were proper names originally these were common names made proper those had s added in the end not to shew that they were proper names but to supply the Hebrew h or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek in the end of a word cannot utter but these have s added in the latter end purposely and intentionally to make them proper names and to shew that they are so And 4. let it be observed How it could be possible for the Disciples in those words of our Saviour Tu es Petrus super hanc petram Math. 16. 18. to understand them otherwise than that Peter should be called the Rock if Christ used Cepha in both places Thou art Cepha and upon this Cepha Thou art a Rock and upon this Rock will I build my Church let any one but judge what interpretation they could make of it by his own construing and interpreting it according to the propriety as the words lie before him Therefore it is more than probable that Christ called his name Cephas uttering and sounding the s in the latter end and that the addition of that letter was not from the Evangelist but from Christ himself and that in the speech mentioned he thus differenced the words Thou art Cephas and upon this Cepha will I build my Church II. Now the reason why our Saviour giveth him this name Cephas or Rocky was not so much for that he was built upon the Rock for so were all the rest of the Apostles except Judas but because he had a special work to do about that building which Christ was to found upon the Rock For in those words upon this Rock will I build my Church he meaneth the Church of the Gentiles which was now in founding and in that building Peter had this special and singular work and priviledge that he was the first that preached the Gospel to the Gentiles Act. 10. Acts 15. 7. §. Which is by interpretation Peter For so should the word be rendred and not as our English hath it which is by interpretation a stone This is a passage like that in the verse preceding Messias which is by interpretation Christ and that Acts 9. 39. Tabitha which is by interpretation Dorcas where our Translaters have very properly observed and followed the intention of the Evangelists which is to give these proper names out of one language into another and not to give them out of proper names into common nouns And here they should have followed the same course which they have done in the margin but have refused it in the Text The Arabick and Vulgar Latine and divers others translate it Petrus according to our sense but the Syriack translateth not the clause at all Vers. 43. The day following Jansenius dare not suppose this to be the next day after that Andrew and the other Disciple followed Jesus to his own home but he thinks it was the day after Christ had named Simon Cephas The cause of his doubting is this because it being late towards night when Jesus and Andrew and the other Disciple came to the place where Jesus dwelt ver 39. he cannot suppose how Peter should be found and brought to Christ before the next day and yet he confesseth Epiphanius to be of opinion against him But it being observed that Peter and Andrew were brethren that they dwelt together Mar. 1. 29. that they fished together Matth. 4. 18. c. it will be no difficulty to conceive how Andrew might find out Peter upon a sodain and bring him to Jesus that very night that they came into Capernaum though it were late and accordingly there is no scruple to expound this day following of the very next day after Vers. 44. Bethsaida This was a Town that stood beside the lake of Gennesaret changed by Philip the Tetrarch into the form or state of a City and named by him Julia after the name of Caesars daughter so Josephus witnesseth Antiq. lib. 18. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town Bethsaida by the lake of Gennesaret he brought to the dignity of a City both in multitude of inhabitants and in other strength and called it after the name of Julia the daughter of Caesar. Bethsaida signifieth the house or place of hunting and it seemeth to have been so called because it stood in a place where was store of Deer or Venison And to this sense is that passage of Jacob to be understood Gen. 49. 21. Nephthali a Hind let loose that is Nephthali shall abound in Venison as Asher with bread and oyl ver 20. and Judah with wine ver 11. view the places in the original Now Bethsaida stood either in or very near the tribe of Nephthali as shall be shewed elsewhere §. The City of Andrew and Peter Andrew and Peter after this removed and dwelt in Capernaum Mark 1. 21 29. because they would be near Christ whose residence was there as was observed before And there Peter pays tribute for himself as in proper place Matth. 17. 27. §. We have found him of whom Moses in the Law and the Prophets did write c. Now to insist upon the studiousness of Philip and Nathaneel in the Law and Prophets as some collect it out of this expression there are these things most observable out of these words 1. That the whole Scriptures of the Old Testament are comprehended under these two heads the Law and the Prophets And so again Matth. 11. 13. Luke 16. 29. For though indeed the Law and the Prophets only were read in the Synagogues every Sabbath day as Acts 13. 15. yet the third part of the Old Testament called Cetubhim or Hagiographa did prophesie of Christ as well as the other two and so must of necessity be included here For what book of Scriptures is more full of prophesies of Christ than the book of Psalms And what
hath more clear prediction concerning Christ than the book of Daniel And yet neither of these are taken in among the books of the Prophets as the Jews did commonly divide them in their Bibles and read them in their Synagogues but they come under the third part Cetubhim And therefore as by the Law here is to be understood all the Books of Moses so by the Prophets is to be understood all the Old Testament beside And so what is spoken in a Psalm is said to be spoken by a Prophet Matth. 13. 35. and Daniel is called a Prophet Matth. 24. 13. And so the Penman of the book of Job Esther Chronicles c. deserve the same name And this very consideration were argument enough if there were no more to plead Solomons salvation 2. That Christ is the general and chief subject of the Law and the Prophets And here are we got into a very large field if we would but traverse it to shew how Law and Prophets in types and prophesies did speak before of Christ but this consideration and particulars of it will be continually occurring and emerging as we go along 3. That when Nathaneel saith That we have found him of whom Moses and the Prophets did write Jesus of Nazaret he meaneth not that either Moses or the Prophets had so articulately named him but that Jesus of Nazaret proved to be he of whom they had written and spoken so much Vers. 46. Can there any good thing come out of Nazaret This seemeth to be spoken by Nathaneel not only as referring to the poorness and obscurity of the City Nazaret as that it is neither mentioned by the Prophets to be a producer of any good nor likely in it self to be so being a place of an inferior and contemptible rank but as referring rather to the wickedness and prophaneness of the place that it was so wretched and ungodly a City that it was unlikely that any good thing should come out of it The wickedness of the people of this place appeareth Luke 4. 29. when they are so desperate as to go about to murder Christ at his first appearing among them Vers. 47. compare Jer. 9. 4 5 6. Behold an Israelite indeed c. Although this be the character of every true Christian as Esay 65. 8. and it be accordingly conceived almost generally by Expositors that our Saviour aimeth only at such a thing here namely that this is one that serveth God sincerely and with a good heart and this is such a one as God requireth a man to be in the profession of Religion yet can I not apprehend this to be the sole and proper meaning and intention of these words for why might not the same have been spoken of and to Peter Andrew and Philip Certainly they were very sincere and upright towards God and were Israelites indeed without guile or hypocrisie in matter of Religion as well as Nathaneel their fetching one another to Christ and the readiness of them all in imbracing of Christ confirmeth this past all denial and it is hard and harsh to think that Christ should give that for a singular Encomion to Nathaneel which might generally be given to any of his Disciples when he nameth Simon Peter it was for some singular and peculiar respect and so when he nameth James and John Boanarges and doubtless when he passeth such a character as this upon Nathaneel it was for some regard and respect in which he was differenced from other men The cause and occasion therefore of this description of him by our Saviour I conceive rather to be Nathaneel's uprightness and deceitlesness towards men than towards God though his uprightness and sincerity towards God is by no means to be denied And it seemeth that this was a common name and title which Nathaneel had got among his neighbors and those that knew him for his very honest upright and exemplary dealing converse and integrity amongst them that he was commonly called the guiltless Israelite as that Roman was called verissimus for his exceeding great truthfulness And truly to me it is very probable that the great variety of names that we find divers men in Scripture to have had as some to have two names some three some more proceeded in very many of them from this very cause and occasion namely their neighbors and acquaintance observing some singular quality in them and action done by them gave them some denomination or other agreeable to that action or quality So Gedeon came by his name Jerubbaal Judg. 6. 32. and Jerubesheth 2 Sam. 11. 21. So Shemaiah the false Prophet came to be called the Nehelamite or the dreamer Jer. 29. 31. and divers others mentioned in Scripture and in Josephus some of which will be taken up in their due places Now it being a common title that Nathaneel had got among all that knew him to be called the Israelite without guile our Saviour when he sees him come towards him calls him by the same name and thereupon Nathaneel questions him how he came to know him that he could so directly hit upon his common denomination Vers. 48. When thou wast under the figtree I saw thee This seemeth to refer not only to his being under the figtree but to some private and secret action that he did there and for which he went thither And as our Saviour convinceth the woman of Samaria that he was the Messias by telling her of her evil actions that she did in the dark and secret so doth he Nathaneel by hinting some good things that he did from the eyes of men under a figtree before Philip light on him there as praying vowing or some other action which none knew of but himself And this appeareth rather to be the matter that Christ aimed at and that worketh in Nathaneel for his conviction because that it was possible that Christ might have been near the figtree himself as well as Philip and he might see Nathaneel and Nathaneel not see him and so might Nathaneel have supposed but when he telleth of some secret action that passed from him under the figtree which his conscience told him that no mortal eye could be conscious to but himself then he crys out Thou art the Son of God c. Vers. 49. Thou art the Son of God thou art the King of Israel This he speaketh from 2 Sam. 7. 14. Psal. 2. 6 7. Psal. 89. 26 27. Where God setteth his own and only begotten Son upon his hill of Zion and throne of David and to rule over the house of Jacob for ever Luke 1. 33. Vers. 51. Verily verily I say unto you In the Greek it is Amen Amen Now because this manner of expression is exceeding usual in the speeches of our Saviour through the Gospel sometimes single Amen as in the rest of the Evangelists and constantly doubled in John Amen Amen and because this is the first place according to our Harmony-order and method that we meet with the word at
12. 1 5. 10 11. Mar. 1. 21. from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath day and stood up for to read 17. And there was delivered unto him the the Book of the Prophet Esaias and when he had c c c c c c Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he had unfolded the book for their books in those times were not bound as ours are now to open and turn over leaves but they were rould up as a Roul of paper And hence were their books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exekiel 2. 9. Esay 8. 1. opened the Book he found the place where it was written 18. d d d d d d The Evangelist in this quotation from Esay doth follow the translation of the Septuagint verbatim but only in that clause To set at liberty them that are bruised The differences betwixt the Greek and the Hebrew text are not great they are only these 1. In the Hebrew it is The Spirit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Jehovah is upon me which the Greek hath uttered by the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it commonly useth that word to translate both Adonai and Jehovah by 2. Whereas the Hebrew repeateth the word Jehovah again in the next clause because the Lord hath anointed me the Greek hath omitted it the sense being clear enough though it do leave it out 3. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bind up it hath rendred to Heal bringing the word up to its full sense 4. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the humble it hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor for it meaneth The poor in Spirit which is the same with Humble The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor he hath sent me to heal the broken hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised 19. To preach the acceptable year of the Lord. 20. And he closed the book and gave it again to the Minister and sate down and the eyes of all them that were in the Synagouge were fastened on him 21. And he began to say unto them This day is the Scripture fulfilled in your ears 22. And all bare him wintess and wondred at the gracious words that proceeded out of his mouth and they said Is not this Iosephs son 23. And he said unto them Ye will surely say to me this Proverb e e e e e e Physician heal thy self This Proverb the Jews commonly utter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phycisian heal thine own lameness Tanchumah hath it in a legendary story of a Dialogue betwixt Adam and Lamechs wives They fell out with their Husband and would no more associate with him yet they would go to Adam to ask his counsel Adam adviseth them to hearken to their Husband They answer him with this Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitian heal thine own lameness Thou partedst from thy mate an hundred and thirty years and dost thou teach us otherwise Tanch fol. 4. col 2. Physitian heal thy self whatsoever we have heard done in Capernaum do here also in thine own Country 24. And he said Verily I said unto you No Prophet is accepted in his own Country 25. But I tell you of a truth Many widows were in Israel in the days of Elias when the Heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save only unto Sarepta a city of Sidon unto a woman that was a widdow 27. And many lepers were in Israel in the time of Elizeus the Prophet and none of them was cleansed save Naaman the Syrian 28. And all they in the Synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the City and led him unto the brow of the hill wheron their City was built that they might cast him down headlong 30. But he passing through the midst of them went his way St. MATTH CHAP. IV. Vers. 12. NOW when Iesus had heard that Iohn was cast into prison he departed into Galilee St. MARKE CHAP. I. Vers. 14. NOW after that Iohn was put into prison Iesus came into Galilee preaching the Gospel of the Kingdom of God Reason of the Order TO clear the subsequence of this Section to that preceding needeth no more ado but seriously to consider the progress of the story hither and to observe the progress of it from hence a step or two forward For although Luke hath laid it so close to the story of the temptation as if it did immediately follow and as if it were the first journey that Christ took into Galilee after yet is the parallel story in Matth. 4. 12. so plainly pointed out to have been after Christ heard that John was imprisoned that it leaves no more doubting of the method and of the time of this story Jesus indeed departed into Galilee presently after his temptation in the wilderness of which we have the story John 1. 43. and there he turned water into wine at Cana Joh. 2. 16. c. and abideth a while at Capernaum verse 11. and from thence goeth to the Passover at Hierusalem vers 13 c. and there and in Judea he stayeth till towards the latter end of our November as was observed before and all this while was John the Baptist preaching at liberty John 3. 23. but then Jesus heard of his imprisonment and foresaw his own danger if he should continue in Judea therefore he makes for Galilee and goeth through Samaria John 4. 1. c. comes up to Cana in Galilee and there healeth the Rulers Servant at distance vers 43 46. and now begins to be famous by these miracles and so begins to preach in their Synagogues So that the beginning of this Section may be supposed as an Epiphonema to the story foregoing the first word being changed from And to Thus. Thus Jesus returned in the power of the Spirit into Galilee and the like of Matthew Thus when Jesus heard that John was committed to prison he returned to Galilee Nor is it a strange thing in Scripture to lay stories so close together as Luke hath done these two when yet there was a long space of time and a large Catalogue of occurences came between as in this Evangelist Acts 9. 25 26. compared with Gal. 1. 17 18. Mat. 19. 1. compared with John 7. 10. to John 10. 40. and in other places And as the order of this Section is thus cleared and asserted by the current of the story hitherto so will it be the more confirmed by the continuance of it henceforward it being observed how Matthew Mark and Luke fall in together at the next Section in one and
My heart is towards the Governours of Israel that willingly offered themselves bless ye the Lord glosseth thus I am sent to praise the Scribes of Israel who when this affliction was ceased not from inquiring after the Law and now it is comely for them that they sit in the Synagogues likely and teach the people the words of the Law and bless and praise the Lord. It cannot therefore be otherwise imagined to spare more words upon this proof but that seeing the use of Synagogues was of so absolute and inevitable necessity for the maintaining of Religion as that in a very short time there could be no Religion without them they were not only of ancient use among the Isralites even from their first setling in Canaan but that they had also so warrantable an original as could not be less than Sacred for if their founding were not appointed articulately by Moses or some other Prophet yet was their erecting written so plainly in a most religious necessity that if they had not a divine Law in terms they had a divine necessity indeed for their foundation Sect. II. Of the Synagogues in those latter times after the return out of captivity However corruptions and vain fancies were crept into and mingled with the worship and carriage in their Synagogues in the latter days of Jerusalem when sin folly and traditions did abound as what hath there been even of the holiest use and institution which by the wretched folly or daring of men hath not been abused either besides or contrary to the proper end and use of it yet because the New Testament doth speak of the Synagogues as they then were better or worse and hath occasion often to relate to their customs which were now traditional and mingled with humane inventions It is agreable to the work that we have in pursuit to give account and relate the story of them accordingly out of their own antiquities and traditions In which if we find that their fond and foolish inventions had spoiled the Synagogue service yet had it no more nullified the necessary being of Synagogues than their Traditions had done the Law We will first therefore look upon the places that were capable and fit to have a Synagogue builded and erected in them as their traditions ordered and those were not every Town or Village that was in Israel but only those that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Cities Now what one of these was is determined by the Talmud in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is meant by a great City Such a one as hath in it ten men of leisure Less than thus it is a Village Megillah per. 1. And to this sense is Maymonides to be understood when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every place where there are ten men of Israel there it is requisite to build an house whither they may resort to prayer at every time of prayer and this place is called a Synagogue And the men of the City are to urge one another to build a Synagogue and to buy them a book of the Law Prophets Hagiographa Maymon in Tephillah per. 11. Not that every Town which had ten men or ten idle men in it was capable presently of a Synagogue but these ten men that they mean must be men of some fashion and quality Their preciseness for this number of ten arose from this because they held not that to be a lawful Congregation nor pleasing to God in which there was not ten persons And they read not in the Law nor in the Prophets in the Synagogue nor lifted up their hands c. unless there were ten persons present Megillah per. 4. For they thought not that God was present there if there were not so many men present The Divine Majesty dwelleth not among less than ten Nay R. Jonathan saith that when the Holy blessed God cometh into the Synagogue and findeth not ten there he is presently angry as it is said Wherefore came I and there was no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whence ground they this opinion that a Congregation consisteth of ten and must not be less This is the Talmuds question in Sanhedrin per. 1. and they give there this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is said How long shall I bear with this evil Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 14. 27. Take Joshuah and Caleb out and there remainded but ten namely the rest of the spies which caused the people to murmur for of them only they understand these words to be spoken The words of our Saviour in Matth. 18. 17 20. seem to have reference to this opinion Dic Ecclesiae Tell the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Congregation and that is not ten or many as they held but when two or three are gathered together in my name if no more may be had Now upon this traditional construction of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of a Congregation that it must consist at the least of ten they only erected Synagogues in those places where there were ten men that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or still at leisure and uningagad from other imployments to go to Church at every time of prayer to make up a Congregation Poor labouring men and men of great imployments in the world could not be at this leisure always and therefore those men that must be continually the makers up of a Congregation at every pinch must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rambam stiles them ubi supra per. 12. Men of rank and quality Not so much of rank and greatness in regard of outward possessions wealth and honours as in regard of Study in the Law and Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no Ben horin or man of rank but he that is versed in the study of the Law Avoth per. 6. Sect. III. Of their Synagogue days or time of their meeting there Where a City or Town was stockt with ten such sufficient men there they built a Synagogue and according to the number of such men and populousness of the place they increased the number of their Synagogues sometimes to a very great multitude The treatise Beracoth saith there were twelve Synagogues in Tiberias fol. 8. And Rabbi Solomon speaketh of four hundred and eighty Synagogues in Jerusalem on Esay 1. Now their Synagogue days or the times of their publick prayers there were three every week setting holy days aside namely on the Sabbath and on the second day of the week which answereth to our Munday and on the fifth day which is our Thursday Their meeting there on the Sabbath and praying and reading the Law was ordained by Moses Maym. Tephil per. 12. But on the second and fifth day of the week was appointed by Ezra Talm. in Bava bathra per. 4. There the Gemarists and Glossaries debate the maâ—ter why on these two days rather than on any other two of the week and some
saâ—… was because they should never be three days together without hearing of the Law And in alâ—usion hereunto they apply that passage in Exod. 15. 22. They went three days to the wilderness and found no water Others say it was because Moses went up on the fifth day of the week to receive the renewed Tables and came down on the second These two days of the week were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days of Assembling Megill per. 1. Because on these days the Inhabitans of the Villages went into the great Towns where Synagogues were to hear the Law Gloss. Mishuaioth in octavo ibid. The Judges used to sit in Judgement on these two days of the week Chetuboth per. 5. and these were the two days of the week on which they used to fast Luke 18. 12. Gloss. in Bava bathr ubi supr There is an expression in Acts 13. 22. The Gentiles desired to have the same words spoken to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath between which if it be not to be understood of one of these Synagogue days of the week it would fairly plead for our Christian Sabbath Their traditional Canons injoyned the frequenting of the publick assemblies in their Synagogues and that upon the very clear grounds of Reason and Religion God refuseth say they the prayers of a Congregation yea though sinners be amongst them Therefore it is necessary that a man joyn himself to the Congregation and pray not alone at any time when he may pray with the Congregation And let a man ever go to morning and evening prayer in the Synagogue And every one that hath a Synagogue in his City and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An evil neighbour Maym. in Tephillah per. 8. Beracoth fol. 61. And it was forbidden that any one should go by the Synagogue at the time of Prayer unless he had some burden upon his back or unless there were more Synagogues in the City for then he might be thought to be going to his own Church or that there were two doors in the Synagogue for then he that saw him go by the one door might think he would come at in the other But if had his Phylacteries upon his head he might go by for those bare witness at in that he was mindful of the Law Id. ibid. per. 6. This Phylacterial note of a Student and learned man in the Law I suppose was that by which the rulers of the Synagogue of Antioch in Pisidia were incited to make the motion to Paul and Barnabas to make a Sermon to the people They were meer strangers one to another and I see not how they should guess them to be men fit to teach any way so well and readily as by seeing their Phylacteries upon them which the learned among the Jews only used to wear and the Apostles among the Jews wore them as well as others for to the Jews they became Jews for the winning of them Sect. IV. Of their Synagogue Officers Their Synagogues themselves are described by the Jewish writers to consist of two parts the Chancel and the Church The chancel they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple and it stood westward as did the Sanctum Sanctorum in the Tabernacle and the Temple and in this they set the Ark or Chest for every Synagogue had one in which they laid up the book of the Law In the body of the Church the Congregation met and prayed and heard the Law and the manner of their sitting was thus The Elders sate neer the Chancel with their faces down the Church and the people sate one form behind another with their faces up the Church toward the Chancel and the Elders Between the people and the Elders thus facing one another there was a space where there stood the Pulpit where the Law was read and Sermons made unto the people Talm. in Megil per. 4. Maym. ubi supr Now Rabbi Alphes expounding what is meant by the Elders of the Synagogue he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were the wisemen or those students of the Law that were among them that is those ten men of Religion rank and learning of which we have spoken before which were the prime members and constituents of the Congregation Of these Elders there were some that had rule and office in the Synagogue and some that had not And this distinction the Apostle seemeth to allude unto in that much disputed text 1 Tim. 5. 17. The Elders that rule well c. where The Elders that ruled well are set not only in opposition to those that ruled ill but to those that ruled not at all Those that ruled or had Office in the Congregation were these two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue Luke 8 41 49. He had the chief care of affairs there that nothing should be done undecent or disorderly as Luke 13. 14. He gave warning when the Reader should begin to read Maym. ubi ante per. 1. and when the people should answer Amen Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took care of things of the like nature that conduced to the regulating of the Service and of the Synagogue 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae The Minister of the Congregation who labourd in the word and doctrine being the constant Minister of the Synagogue to pray preach keep the book of the Law appoint the Readers of it and to oversee that they read aright And from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer And so Baal Aruâ—h doth clearly expound it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister of the Congregation and the word meaneth an Overseer for it behoved him to see how they read in the Law And the gloss upon Maymony in the places aforecited doth plainly make the Sheliahh hatzibbor or Angelus Ecclesiae and the Chazan or Episcopus to be all one And so we may see from whence these titles and epithets in the New Testament are taken namely from the common platform and constitution of the Synagogues where Angelus Ecclesiae and Episcopus were terms of so ordinary use and knowledge and we may observe from whence the Apostle taketh his expressions when he speaketh of some Elders ruling and labouring in word and doctrine and some not namely from the same platform and constitution of the Synagogue where the Ruler of the Synagogue was more singularly for ruling the affairs of the Synagogue yet was he ever a Student in Divinity and the Minister of the Congregation labouring in the word and reading of the Law and in doctrine about the preaching of it Both these together are sometimes called joyntly The Rulers of the Synagogue Acts 13 15. Mark 5. 22. being both Elders that ruled but the title is more singularly given to the first of them Sect. V. Of their Preachers Having thus taken some view of their
his custom was at this present or as it had been whilest he lived there a private man which I rather conceive the expression aimeth at I see not what in the world the Separatists that withdraw from the publick worship in our Congregations can say to this example For was not their publick Worship in their Synagogues as corrupt as ours is pretended to be in our Congregations was not the people of Nazareth as corrupt a people as most Congregations now are see their desperate wickedness in vers 29. What did Christ all the while he lived there a private man did he never go to the Synagogue Sabbath and Holy days and Synagogue days whilest others went to the publick Service and Congregation did he sit at home Nay I assert that now when he is become a publick Minister he goes to the Synagogue of Nazareth as a member of that Congregation and as a member he reads publickly there you find not in all the Gospel though he preached in every Synagogue where he came yet that he read in none of them but only in this and you find not in any Talmudick or Jewish record that they that read the Law and Prophets in their Synagogues were any others but members of that Congregation It is true indeed that strangers if they were learned might Preach in their Synagogues as Paul and Barnabas did Acts 13. 15 16. c. but none did publickly read there but a member of that Synagogue In all the Scripture we find not that either any that were holy indeed or any that took upon them to be holy no nor he that was holyness it self did separate and withdraw from the publick service in the Congregation § And he stood up to read Moses and the Prophets were read in their Synagogues every Sabbath day Acts 13. 15. 15. 21. And Moses every Synagogue day beside and the Prophets every holy day and the ninth day of the month Ab which was a fast and every fasting day besides Maym. in Tephillah per. 12. On the Sabbath the readers of the Law were seven on the day of expiation six on holy days five on the new moons and the seven days of the three great Festivals four and on the second and the fifth day of every week three And the Law might not be read by less than three one after another Id. ibid. Talm. utrumque in Megil per. 4. in Gemara Now on the Sabbath the readers being then seven they seven read in order thus first a Priest then a Levite then five Israelites one after another If there were not a Priest nor a Levite there then seven Israelites did it If a Priest were there and no Levite then the Priest read twice But the rule was First a Priest then a Levite then an Israelite then a fourth a fifth a sixth a seventh And this may help the young Student of the Hebrew text to understand that which he will meet with in some Pentateuchs as the Pentateuch in Buxtorfes Bible and that with the triple Targum and that is when he sees in the margin here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mean no other thing than this order of the reading of the Law first a Priest then a Levite then five Israelites in their order The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae or Minister of the Congregation called him out that was to read and he went up into a Desk or Pulpit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stood in the midst of the Synagogue for that purpose and he delivered him the Book of the Law which he opened and looked out the place where he was to read but he began not till the Archi-synagogus bad him begin Yea if the Archi-synagogus himself or the Minister of the Congregation were to read he began not till the Congregation or he that was now chief among them bad him read Maym. ubi ante Before he read he began with Prayer blessing God that had chosen them to be his people and given them his Law c. and then he begins standing all the while he reads as it is said by the Evangelist He stood up for to read And for this posture they have a special caution in the treatise Megillah That he that reads the Law must stand partly for the honour of the Law it self and partly because God said to Moses Stand thou here with me Per. 4. in Gemar As he read the Minister of the Congregation stood by him to see that he read and pronounced aright and from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus or Overseer as hath been observed and if he missed he recalled him to utter it aright There stood another by him also who did interpret into the Chaldee tongue what he read out of the Hebrew Text. For from the days of Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to have an Interpreter in the Synagogue who interpreted to the people what the Reader read that so they might understand the sense of the words And the Reader read a verse and stopt till the Interpreter had interpreted it and then he went on and read another verse and the Interpreter interpreted it and he might not read above one verse at once to the Interpreter This was the constant practice in reading the Law but in reading of the Prophets the Reader might read three verses at once to the Interpreter c. Talm. Maym. ubi supr Mossecheth sopherim per. 10. It was their custom saith Alphesi to intrepret in the Synagogue because they spake the Syrian tongue and they interpreted that all might understand In Megil per. 4. To which Rabbi Solomon also speaketh parallel saying The Targum or interpretation was only to make women and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people to understand who knew not the holy tongue and the Interpretation was into the Vulgar Babylonian Ibid. compare 1 Cor. 14. 27. So that this use of interpreting was introduced of necessity because they were not able to understand the Original Text and they might not read the Scriptures publickly but in the Original And they hold withall that Ezra himself gave example and a copy for this for so they understand that passage Neh. 8. 8. The Gemarists in the Jerusalem Talmud question Whence came the custom of having an Interpreter R. Zeora in the name of R. Hananeel saith from that place They read in the Book of the Law That meaneth the reading Distinctly that meaneth the interpreting and gave the sense that meaneth the exposition and caused to understand the reading that meaneth the Massoreth or points and accents In Meg. ubi supr Where also it relateth these two or three stories R. Samuel bar R. Isaac went into a Synagogue and saw one as he interpreted leaning to a pillar He
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
9. I believe that he shall overcome death This Israel saw by necessary conclusion that if Christ should fall under death he did no more than men had done before His Resurrection they saw in Aarons Rod Manna Scapegoate Sparrow c. 10. I believe to be saved by laying hold upon his merits Laying their right hand upon the head of every beast that they brought to be offered up taught them that their sins were to be imputed to another and the laying hold on the horns of the Altar being sanctuary or refuge from vengeance taught them that anothers merits were to be imputed to them yet that all offenders were not saved by the Altar Exod. 21. 12. 1 King 2. 29. the fault not being in the Altar but in the offender it is easie to see what that signified unto them Thus far each holy Israelite was a Christian in this point of doctrine by earnest study finding these points under the vail of Moses The ignorant were taught this by the learned every Sabbath day having the Scriptures read and expounded unto them From these ground works of Moses and the Prophets Commentaries thereupon concerning the Messias came the schools of the Jews to be so well versed in that point that their Scholars do mention his very name Jesus the time of his birth in Tisri the space of his preaching three years and an half the year of his death the year of Jubile and divers such particulars to be found in their Authors though they knew him not when he came amongst them SECTION XXVIII The Covenant made with Israel They not sworn by it to the ten Commandments Exod. 24. WHEN Israel cannot indure to hear the ten Commandments given it was ready to conclude that they could much less keep them Therefore God giveth Moses privately fifty seven precepts besides namely Ceremonial and Judicial to all which the people are the next morning after the giving of the ten Commandments sworn and entred into Covenant and these made them a Ceremonial and singular people About which these things are observable 1. That they entred into Covenant to a written Law Chap. 24. 4. And Moses wrote all the words of the Lord c. Against traditions 2. That here was a book written forty days before the writing of the two Tables Against them that hold that the first letters that were seen in the world were the writing of God in those Tables And we have seen before also two pieces of writing before this of Moses viz. the eighty eighth and eighty ninth Psalms And of equal Antiquity with them or not much less was the penning of the book of Job most probably written by Eliâ—u one of the Speakers in it as may be conjectured from Chap. 32. 15 16 17. and some other probability 3. That this first Covenant was made with water and blood and figurative language For the twelve pillars that represented the people are called the people Exod. 24. 4. 8. As the words in the second Covenant this my Body are to be understood in such another sense 4. That the ten Commandments were not written in the book of that Covenant but only those 57. precepts mentioned before For 1. The Lord giveth the other precepts because the people could not receive the ten for could they have received and observed those as they ought they must never have had any parcel of a Law more as if Adam had kept the Moral Law he had never needed to have heard of the promise and so if we could but receive the same Law as we should we had never needed the Gospel Now it is most unlike that since God gave them those other commands because they could not receive the ten that he would mingle the ten and them together in the Covenant 2. It is not imaginable that God would ever cause a people to swear to the performance of a Law which they could not indure so much as to hear 3. The ten Commandments needed not to be read by Moses to the people seeing they had all heard them from the mouth of the Lord but the day before 4. Had they been written and laid up in this book what necessity had there been of their writing and laying up in the Tables of stone 5. Had Moses read the ten Commandments in the beginning of his book why should he repeat some of them again at the latter end as Exod. 23. 12. Let such ruminate upon this which hold and maintain that the Sabbath as it standeth in the fourth Commandment is only the Jewish Sabbath and consequently Ceremonial And let those good men that have stood for the day of the Lord against the other consider whether they have not lost ground in granting that the fourth Commandment instituted the Jewish Sabbath For First The Jews were not sworn to the Decalogue at all and so not the Sabbath as it standeth there but only to the fifty seven precepts written in Moses his book and to the Sabbath as it was there Exod. 23. 12. Secondly The end of the Ceremonial Sabbath of the Jews was in remembrance of their delivery out of Aegypt Deut. 5. 15. but the moral Sabbath of the two Tables is in commemoration of Gods resting from the works of Creation Exod. 20. 10 11. SECTION XXIX The punishment of Israel for the golden Galf. Exod. 32. ISRAEL cannot be so long without Moses as Moses can be without meat The fire still burneth on the top of mount Sinai out of which they had so lately received the Law and yet so suddainly do they break the greatest Commandment of that Law to extreamity of Aegyptian Jewels they make an Aegyptian Idol because thinking Moses had been lost they intended to return for Aegypt Griveous was the sin for which they must look for grievous punishment which lighted upon them in divers kinds First the Cloud of Glory their Divine conductor departeth from the Camp which was now become prophane and unclean Secondly the Tables Moses breaketh before their face as shewing them most unworthy of the Covenant Thirdly the Building of the Tabernacle the evidence that God would dwell among them is adjourned and put off for now they had made themselves unworthy Fourthly for this sin God gave them to worship all the host of Heaven Acts 7. 42. Fiftly Moses bruised the Calf to Powder and straweth it upon the waters and maketh the People drink Here spiritual fornication cometh under the same tryal that carnal did Numb 5. 24. These that were guilty of this Idolatry the water thus drunk made their belly to swell and to give a visible sign and token of their guilt then setteth Moses the Levites to slay every one whose bellies they found thus swelled which thing they did with that zeal and sincerity that they spared neither Father nor Brother of their own if they found him guilty In this slaughter there fell about three thousand these were ring-leaders and chief agents in this abomination and therefore made thus exemplary
170. His Allegories make him impious and he counteth the story of Paradise to be but foolery if it be taken litteral Pag. 180. He talketh a Rabinical tale about the invention of Musick He constantly followeth the LXX as appeareth pag. 160 179 218 245 255. Pag. 190. He maketh God and his wisdom as it were father and mother of whom the world was generate but not humano more Ibid. He readeth that place Prov. 8. 22. The Lord created me the first of his works For saith he it was necessary that all things that came to generation should be younger than the mother and nurse of all things Pag. 191. He is very uncivil with Jethro Pag. 205. He holdeth Lots wife to have been turned into a stone Pag. 206. He was in the Theater at a play Pag. 213. He holdeth Isaac weaned at seven years old And mentioneth certain Dialogues made by himself personating Isaac and Ismael He calleth cap. 32. of Deuteronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum majus according to the Rabbins phrase so likewise pag. 179. Pag. 214. Jacob praying for Joseph saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very questionable where this speech is to be found Pag. 223. The spirit of God is an immortal knowledge Pag. 232. He treateth de Printogenito secundogenito Dei that is of his Word and the World Pag. 234. He holdeth freewil but it is in comparison of the actions of men with the effects of Plants and Bruits Pag. 241. He is fallen out with Joseph again Pag. 251. He telleth a fable how all Birds and Beasts spake the same Language and understood one another but that their Tongue was confounded because they petitioned that they might never grow old but renew their youth as the Serpent doth who is the basest of them But this is more than enough for a taste we shall conclude this Character with that Apophthegme that came from him when Caius was in a rage against him and his fellow Commissioners How ought we to chear up saith he though Caius be angry at us in words seeing in his deeds he even opposeth God Josephus relateth it Antiq. lib. 18. cap. 10. PART III. The ROMAN Story §. 1. Caius still foolish and cruel THIS year did Caius make an expedition to the Ocean as if he would have passed over into Britain but the greatest exploit that he did was that first he went a little upon the Sea and then returning he gave a signal to his Souldiers that they should fall to battail which was nothing else but that they should gather cockles and shells upon the shoar and so he returned with these goodly spoils and brought them to Rome in a foolish triumph as if he had conquered the Ocean being come into the City he had like to have slain all the Senate because they had not decreed divine honours and worship to him But he became reconciled to them again upon this occasion Protogenes his bloodhound that used to carry his two Books or Black-bills the one whereof he called a Sword and the other a Dagger in which Books he inrolled whom he destined to death or punishment he coming one day into the Court and being saluted and fawned upon by all the Senate was among them all saluted by Scribonius Proculus Upon whom looking with a grim and displeased countenance What saith he dost thou salute me that hatest so deadly the Emperor my Master Whereupon the rest of the Senators arose came upon him and pulled him in pieces With this piece of service so well suiting with the Tyrants humor he was so well pleased that he said they had now regained his favour again Under his cruelty this year perished by name Ptolomy the son of King Juba because he was rich Cassius Becillinus for no crime at all and Capito his father because he could not indure to look upon his sons death Flattery delivered L. Vitellius our late Governor of Syria and it was much to appease such a Lion but that it was a flattery without parallel §. 2. Caius profane The blasphemous Atheist continued still in his detestable Deity being what God he would when he would and changing his Godship with the change of his cloths sometimes a male Deity sometime a female sometime a God of one fashion sometime of another Sometime he was Jupiter sometime Juno sometimes Mars sometimes Venus sometime Neptune or Appollo or Hercules and sometimes Diana and thus whilst he would be any thing he was nothing and under the garb of so many gods he was indeed nothing but Devil He built a Temple for himself in Rome and made himself a room in the Capitol that he might as he said converse with Jupiter But it seems Jupiter and he fell out for he removed his own mansion and built himself a Temple in the Palace because he thought that if Jupiter and he shared in the same Temple Jupiter would have the upper hand and the more repute Therefore that his own Deity might have room enough he built this new Temple and that he might be sure to get equal worship with Jupiter he intended to set up the statue of Jupiter Olympius there but pictured directly after his own Image so that it must have been Jupiters statue but Caius his picture Jupiturs trunk but Caius his head and face but this fine design came to nothing and was clean spoiled for the Ship that went for this statue was spoiled with lightning and there was a great laughing always heard whensoever any one went about to meddle with the picture to forward the business and truly it was as fit an Omen as likely could have been invented for it When this invention thus failed him he found out a new trick to get part of the Temple of Castor and Pollux for himself and joyned it to the Palace and he so contrived the matter that his entrance was just in the middle between those two gods and therefore he called them his Porters and himself he stiled the Dialis and his dear Caesonia and his uncle Claudius and divers of the richer sort he ordained to be his Priests and got a good sum of money of every one of them for their Office nay he would be a Priest unto himself and which best suited with him in such a function he admitted his Horse to be fellow Priest with him and because he would be a right Jupiter indeed he would have his tricks to imitate thunder and lightning and he would ever be defying Jupiter in Homers speech Either take me away or I will take thee And thus was his Palace parted into a sensless contrariety one part to be a Temple and another part a common Stews in one Caius to be adored as a god in another Caius to play the Beast deflowring Virgins violating Boys adulterating Matrons exacting and extracting Money from all and using to tumble himself in heaps of Money which he had so gotten THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST
under this sweet and lovely denomination given equally to them both The current of the story hitherto hath fairly and plainly led this occurrence to this year as the Reader himself will confess upon the trace of the History and he will be confirmed in it when he seeth the next year following to be the year of the famine which next followeth in relation in St. Luke to this that we have in hand Act. 11. 26 27 28. By what names the Professors of the Gospel were called before this time it is plain in Scripture Among themselves they were called b b b Act. 4. 15. Disciples c c c Cap. 5. 14. 6. 1. 9. 1. Believers d d d Act. 8. 1. The Church e e e Act. 8. 2. Devout men f f f Act. 11. 29. 1 Cor. 15. 6. Brethren But among the unbelieving Jews by this sole common and scornful title of g g g Act. 24. 5. The sect of the Nazarites Epiphanius hath found out a strange name for them not to be found elsewhere nor to be warranted any where and that is the name of Jessaeans Before they were called Christians h h h Lib. 1. advers Nazaraeos pag. 120. saith he they were called Jessaei either from Jesse the father of David from whom the Virgin Mary and Christ by her descended or from Jesu the proper name of our Saviour Which thou shalt find in the books of Philo namely in that which he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which treating of their Policy Praises and monasteries which are about the Marish Marian commonly called Mareotis he speaketh of none others than of Christians Of the same opinion in regard of the men themselves are divers others both the Fathers and later writers though they differ in regard of the name No Romanist but he takes it for granted that Philo in that book that is meant by Epiphanius though he either title it not right or else couch two books under one title speaketh of Christian Monks and from thence who of them doth not plead the antiquity of a Monastick life so confidently that he shall be but laughed to scorn among them that shall deny it They build indeed upon the Ipse Dixit of some of the Fathers to the same purpose besides the likeness of those men in Philo to the Romish Monks that such a thing as this is not altogether to be passed over but something to be examined since it seemeth to carry in it self so great antiquity and weightiness Eusebius therefore in his i i i Lib. 2. c. 15 Ecclesiastical History delivereth such a matter as tradition They say saith he that Mark being first sent in Egypt preached the Gospel there which he also penned and first founded the Churches of Alexandria where so great a multitude of believing men and women grew up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a most Philosophical and strict course that Philo himself vouchsafed to write of their converse meetings feastings and all their demeanor And for this his writing of them He is reckoned by us saith k k k De Scriptorib Eccles. tom 1. pag. 102. Jerome amongst the Ecclesiastical writers because writing concerning the first Church of Mark the Evangelist he breaketh out into the praises of our men relating that they are not only there but also in many other Provinces and calling their dwellings Monasteries Of the same mind with these Fathers are Cedrenus l l l Lib. 2. cap. 16. 17. Nicephorus m m m Bibl. Sanct. l. in voce Philo. Sixtus Senensis n n n Lib. 2. c. 1. de Monach. Bellarmine o o o Apparat. Sacer. in voce Philo. Possevine and others which last cited Jesuite is not contented to be satisfied with this opinion himself but he revileth the Magdeburgenses and all others with them that are not of the same opinion with him For the examining of which before we do believe it we may part their position into these two quaeres First Whether Mark the Evangelist had founded the Church at Alexandria before Philo wrote that book And secondly whether those men about Alexandria reported of by Philo were Christians at all yea or no. First then look upon Philo and upon his age and you shall find that the last year when he was in Embassie at Rome he was ancient and older than any of the other Commissioners that were joyned with him for so he saith of himself Caesar speaking affably to them when they first came before him the standers by thought their matter would go well with them p p p In legat ad Caium But I saith he that seemed to outstrip the others in years and judgement c. and then from him look at the time when Mark is brought by the Ecclesiastical Historians first into Egypt and Alexandria q q q In Chronico Eusebius for we will content our selves with him only hath placed this at the third of Claudius in these words Marcus Evangelista interpres Petri Aegypto Alexandriae Christum annunciat And then is Philo four years older than before To both which add what time would be taken up after Marks preaching before his converts could be disposed into so setled a form of buildings constitutions and exercises and then let indifferency censure whether Philo that was so old so long before should write his two books of the Esseni and the Therapeutae after all this But because we will not build upon this alone let us for the resolution of our second Quaere character out these men that are so highly esteemed for the patterns of all Monasticks and that in Philo's own words and description PART III. The JEVVISH History §. 1. The Therapeutae THEY are called Therapeutae and Therapeutrides saith Philo either because they profess a Physick better than that professed in Cities for that healeth bodies only but this diseased souls Or because they have learned from nature and the holy Laws to serve him that is Those that betake themselves to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this course do it not out of fashion or upon any ones exhortation but ravished with a heavenly love even as the Bacchantes and Corybantes have their raptures until they behold what they desire Then through the desire of an immortal and blessed life reputing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves to die to this mortal life they leave their estates to sons or daughters or to other kindred voluntarily making them their heirs and to their friends and familiars if they have no kindred When they are thus parted from their goods being taken now by no bait they flie irrevocably leaving Brethren Children Wives Parents numerous Kindreds Societies and Countries where they were born and bred they flit not into other Cities but they make their abode without the walls in gardens or solitary Villages affecting the wilderness not for any hatred of men but because of
three reason First when they cannot carry their minds Aug. de Trin. lib. 1. cap. 1. further than their senses and so think God hath a Body as they have that is coloured c. Secondly when they measure God by themselves and so make him passionate like man For men not able to conceive what God is what his Nature what his Power c. fall into such opinions that they frame Gods of themselves and as is their own humane nature so they attribute to God the like for his will actions and intentions saith Arnobius Arnob. con lib. Thirdly when they mount above Nature and Sense and yet not right feigning that God begat himself c. Hence came the multitude and diversity of Deities among the Heathen minting thousands of Gods to find the right and yet they could not Hence their many names and many fames made by them that it seems thought it as lawful to make Gods as it was for God to make them At first they worshipped these their Deities without any representation only by their Names Caelites Inferi Heroes Sumani Sangui and thousands others the naming of which is more like conjuring than otherwise Nature it self taught men there was something they must acknowledge for supream superintendent of all things This light of Nature led them to worship something but it could not bring them to worship aright Hence some adored bruit Beasts some Trees some Stars some Men some Devils Some by Images some without some in Temples some without Thus was Gideons fleece the Heathen piece of the World all dry set in the darkness of the shadow of death But in Jury was God known and his Name great in Israel By his name Jehovah he exprest himself when he brought them from Egypt and his glory he pitched among them They knew him by his Names and Titles of Elohim Adonai El Shaddai Elion and his great Name Jehovah as the Jews do call it There the Scriptures of the Law and Prophets did teach them yet they thus nearly acquainted with the true God forsook him so that wrath came upon Israel The Rabbinical Jews beside Scripture words have divers Phrases to express God by in their Writings As frequently they call him Hakkadhosh baruch hu the holy blessed he in short with four letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime they use El jithbarech the Lord who is or be blessed Sometimes Shamaiim Heaven by a Metonymy because there he dwelleth The like Phrase is in the Gospel Father I have sinned against Heaven Luke 15. 18. The like Phrase is frequent in England The Heavens keep you Shekinah they use for a Title of God but more especially for the Holy Ghost So saith Elias levita in Tishbi Our Rabbins of happy memory call the Holy Ghost Shekinah gnal shem shehu shaken gnal hannebhiim because he dwells upon the Prophets Accordingly saith our Nicene Creed I believe in the Holy Ghost who spake by the Prophets Shem a name or the name they use for a name of God and Makom a place they place for the same because he comprehendeth all things and nothing comprehendeth him Gebhurah Strength is in the same use They are nice in the utterance of the name Jehovah but use divers Periphrases for it Shem shel arbang the name of four letters Shem hammejuhhad the proper name and others One in Eusebius hath eloquently expressed it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven sounding Letters ring the praise of me Th' Immortal God th' Almighty Deity The Father of all that cannot weary be I am th' Eternal Viol of all things Whereby the melody so sweetly rings Of Heavens Musick which so sweetly sings What these seven Letters are that do thus express God is easie to guess that they be the Letters of the name Jehovah which indeed consisteth but of four Letters but the Vowels must make up the number Of the exposition of this name Jehovah thus saith Rabbi Salomon upon these words I appeared to them by the name of God Omnipotent but by my name Jehovah I am not known to them Exod. 6. 3. He saith unto him saith the Rabbin I am Jehovah faithful in rendring a good reward to those that walk before me and I have not sent thee for nothing but for the establishing of my words which I spake to their fathers And in this sense we find the word Jehovah expounded in sundry places I am Jehovah faithful in avenging when he speaks of punishing as and if thou profane the name of thy God I am Jehovah And so when he speaketh of the performing of the Commandments as And you shall keep my Commandments and do them I am Jehovah faithful to give to you a good reward thus far the Rabbin The Alchymistical Cabalists or Cabalistical Alchymists have extracted the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or number whether you will out of the word Jehovah after a strange manner This is their way to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which great Mystery is in English thus Ten times ten is an hundred five times five is twenty five behold 125. Six times six is thirty six behold 161 and five times five is twenty five behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 186. Thus runneth their senseless multiplication multiplying numberless follies in their foolish numbers making conjectures like Sybils leaves that when they come to blast of trial prove but wind Irenaeus hath such a mystical stir about the name Jesu which I must needs confess I can make nothing at all of yet will I set down his words that the Reader may skan what I cannot Nomen Jesu saith he secundum propriam Hebraeorum linguam c. The name Jesu according to the proper speech of the Hebrews consisteth of two letters and an half as the skilful amongst them say Signifying the Lord which containeth Heaven and Earth For Jesu according to the old Hebrew signifieth Heaven and the Earth is called Sura usser Thus that Father in his second Book against Hereticks Cap. 41. on which words I can critick only wit hdeep silence Only for his two letters and half I take his meaning to be according to the Jews writing of the name Jesu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who deny him the last letter of his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they deny him for a Saviour So the Dutch Jew Elias Levita saith in express words The Christians say that their Messias was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the commandment of the Angel Gabriel because he should save all the world from Gehinnom but because the Jews do not confess that he is a Saviour therefore they will not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeshuang but they leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last letter out and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesu After this kind of writing as Irenaeus saith the word consisteth of two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and half a letter that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be so called because it
6. and then their Tongue shall revive again as they surmise But the divine Apocaliptick writing after Jerusalem was ruined might teach them what the second Jerusalem must be not on Earth but from Heaven Apoc. 21. 2. But to return to their Tongue The Characters we now have the Hebrew Tongue in Scaliger thinks are but of a latter hatch and not the same that the Jews used from Moses till the destruction of the Temple For that they used the Phaenician or Cananaean Character which now is called the Samaritan How truly I refer to the Readers judgment The Character we now have is either a set or a running letter the first the Bible is ordinarily Printed in in the latter the most of the Rabbins The whole Tongue is contained in the Bible and no one book else in the World contains in it a whole Language And this shews that the Scripture speaks to all sorts of people since it speaks of all sorts of things This Language is as God said the Jews should be if they would keep his Law A lender to all and a borrower of none All Tongues are in debt to this and this to none The Eastern most especially must acknowledge this Some men in the East saith Origen reserve their old speech meaning by likelihood the Hebrew and have not altered it but have continued in the Eastern Tongue because they have continued in the Eastern Countries No Eastern Tongue that I have heard of is Hebrew now so that what to say to Origen I cannot tell unless he mean that those that have continued in the East have kept nearest this holy Tongue because nearest the holy Land this to be true is known to the meanest Learned In their speech it is apparent and by their writing confirmed All of them have learned from the Hebrew to write from the right hand to the left or as we usually call it in England to write and read backward The China and Japan writing excepted which is indeed from the right hand to the left but not with the lines crossing the leaf as other Tongues do but the lines down the leaf A strange way by it self Again most of the Eastern Tongues do use the Hebrew Character for quick writing or some other end The Chaldee letter is the very same The Syrian though it have two or three kinds of its own yet is content sometime to take upon it the Hebrew Character The Arabian doth the like especially the Jews in Turky use in hatred of Mahumetans to write down their matters of Religion in the Hebrew Character though in the Arabian Tongue So do the Christian Arabians for the same cause in their holy things use the Arabian Tongue but Syrian Letter And I take a place in Epiphanius to be meant to this purpose also about the Persian Tongue His words out of another are these The Persians besides their own Letters do also use the Letters of the Syrians as in our times many Nations use the Greek though almost every Nation hath a proper Character I refer to the Reader to judge whether he mean not that the Persians as other Countries about them did did use the Hebrew Character for their quick writing which is called Syrian by Theodoret. To speak of the grace and sweetness and fulness of the Hebrew Tongue is to no purpose to relate for even those that cannot read this Tongue have read thus much of it CHAP. XXXI Of Vowels EAstern Tongues especially the Hebrew and her three Dialects Chaldee Syrian and Arabian are written sometimes with vowels sometimes without with for certainty without for the speedier writing we have Hebrew Bibles of both kinds The Septuagint it seems translated by the unpricked Bible as St. Hierome in his Commentary upon the Prophets seemeth to import and as to any one that examineth it is easie to find Instead of all other places in Gen. 4. 7. it is apparent where the seventy Translators reserving the Letters have strangely altered the Vowels The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo imtetibh Seeth weim lo tetibh lappethahh hhatath robhets which is in English thus If thou do well shalt thou not be accepted And if thou do not well sin lieth at the door they Translate it as pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo im tetibh seeth weim lo tetibh lephatteahh hhatatha rebhats Which is If thou do well in offering and do not well in dividing thou hast sinned be quiet This follow with one consent the Greek and many of the Latine Fathers They could not thus translate because they knew not the Text or because they wanted pointed Bibles but on set purpose to hide Pearls from Swine as the best Learned think But that they did always miss on set purpose where they missed their many lapses seem to deny but sometime they mistook the unpricked Text and so misconstrued A vowelled Bible they might have had but would not Some there be that think the vowels of the Hebrew were not invented for many years after Christ. Which to mee seemeth to be all one as to deny sinews to a body or to keep an Infant unswadled and to suffer him to turn and bend any way till he grow out of fashion For mine own satisfaction I am fully resolved that the Letters and Vowels of the Hebrew were as the Soul and Body in a Child knit together at their conception and beginning and that they had both one Author 1. For first a Tongue cannot be learned without Vowels though at last skill and practise may make it to be read without Grammar and not Nature makes men to do this and this also helped out with the sence of the place we read 2. That Masorites should amend that which the Septuagint could not see and that they should read righter than the other who were of far greater Authority I cannot believe 3. Our Saviour in his words of one Jota and one small kerai not perishing from the Law seems to allude to the least of the Letters Jod and the least Vowel and Accent 4. Lastly It is above the skill of a meer man to point the Bible nay scarcely a verse as it is The Ten Commandments may puzzle all the World for that skill CHAP. XXXII Of the Language of two Testaments THE two Testaments are like the Apostles at Jerusalem when the confusion of Tongues at Babel was recompensed with multiplicity of Tongues at Sion speaking in different Languages but speaking both to one purpose They differ from each other only in Language and time but for matter the New is veiled in the Old and Old reveiled in the New Isaiah in his vision heard the Seraphins cry Zeh elzeh one to Isa. 6. 2. another Holy Holy Holy Lord God of tsebhaoth So the two Testaments like these two Seraphins cry Zeh elzeh one to another the Old cries to the New and the New ecchoes to the Old The Old cries Holy is the Lord that hath promised the
double benefit the one to keep up the Cawsey on either side that it should not fall down and the other was to make the King a pleasant walk and shade with Trees on either side as he came and went And so they render that Verse in Esai 6. 13. where the word is only used besides in all the Bible In it shall be a tenth and it shall return and be eaten as a Teyle-Tree or aâ— an Oak by Shallecheth that is as the rows of Trees on the sides of this Cawsey SECT II. Parbar Gate 1 Chron. XXVI 18. FROM the Gate Shallecheth or Coponius that lay most North on this Western quarter let us walk toward the South and the next Gate we come to was called Parbar of this there is mention in the Book of Chronicles in the place alledged where the Holy Ghost relating the disposal of the Porters at the several Gates of the Mountain of the House saith At Parbar Westward two at the Cawsey and two at Parbar By which it is apparent sufficiently that this Gate was in the West quarter and reasonably well apparent that it was the next Gate to the Cawsey or Shallecheth because it is so named with it but by that time we have fully surveyed the situation of it it will appear to have been so plain enough The word Parbar admitteth of a double construction for it either signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An outer place a a a Gloss. in Tamid per. 1. Kimch in 1 Chron. XXVI Aruch in voce c. as many of the Jews do construe it or it concurrs with the signification of the word Parvar which differs but one letter from it and that very near and of an easie change which betokeneth Suburbs both in the Hebrew Text 2 Kings XXIII 11. and in the Chaldee Tongue as b b b Kimch in 2 King XXIII David Kimchi averreth there And here Josephus his words which we produced a little before may be taken up again and out of all together we may observe the situation of the Gate in mention He saith That of the four Gates upon this Western quarter one led towards the Kings Palace that is Shallecheth that we have viewed already and the two next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Suburbs These Suburbs that he meaneth were indeed that part of the City which in Scripture is called Millo which was the valley at the West end of Mount Moriah in which Jerusalem and Sion met and saluted each other replenished with buildings by David and Solomon in their times 2 Sam. V. 9. and 1 Kings 11. 27. and taken in as part and Suburbs of Sion and so owned always in after times And to this purpose is the expression of Josephus in his words that we have in hand observable when he saith that two of these Western Gates were into the Suburbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other into the other City that is into Jerusalem which he maketh as another City from the Suburbs of which he spake Take the word Parbar therefore in either of the significations that have been mentioned either for an outer place or for the Suburbs this Gate that we have in survey might very properly be called by that name because it was a passage from the Temple into Millo which was an outer place and the Suburbs of Sion distinguished and parted from Sion by a Wall yet a member of it and belonging to it Now whereas the other Gate that stood next to this that we are about toward the South did lead also into the Suburbs as well as this as is apparent from Josephus yet is it not called by the same name Parbar the reason of this may be given because it bare a name peculiar and proper suitable to that singular use to which it was designed or to that place where it was set rather than suitable to that place whither it gave passage And here because we are in mention of the Suburbs it may not be amiss to look a little upon that Text that speaketh of the Suburbs and out of which we have taken that signification of the word Parbar namely 2 Kings XXIII 11. It is said there that Josiah took away the Horses that the Kings of Judah had given to the Sun at the entring in of the House of the Lord by the Chamber of Nathan Melech the Chamberlain which was in the Suburbs Whether these Horses were given to the Sun to be sacrificed to it or to ride on to meet and salute the Sun-rising as the Jews suppose we shall not trouble our selves to enquire into it is the place that we have to look after at this time rather than the thing These Stables of such Horses and it is like the Kings common Stables were in the same place are said to be in the Suburbs and at the entring in of the House of the Lord and we cannot better allot the place than that whereupon we are namely that they stood here in Millo before this Gate Parbar or thereabout and from thence there was a way to bring the Horses up to the Kings House when the King would use either those Horses that they had dedicated to the Sun for their irreligious use or their other Horses for their common use As they went out of Millo to rise up into Sion they passed through a Gate which was in the Wall that parted between Millo and Sion which Wall and Gate was but a little below the Cawsey that went up to the Gate Shallecheth and this helpeth to understand that passage about Athaliah's death 2 Kings XI 11. They laid hands on her and she went by the way by which the Horses came into the Kings House and there she was sâ—ain That is they got her out of the Mountain of the Temple brought her down by the Gate Shallecheth and the Cawsey and when she came near the Horse Gate through which the horses went up out of the Stables in Millo to the Kings house there they slew her There was a Horse gate indeed in the main wall of the City on the East part of it Neh. III. 28. Jer. XXXI 39. but that was distinct from this which was peculiar for the Kings Horses and therefore a distinctive Character is set upon this namely that it was the Horse gate towards the Kings House 2 Chron. XXIII 15. It should be rendred towards the Kings House rather than by the Kings House for neither of these gates either that on the East which was a gate of the City nor this on the West which was a gate into Millo were near the Kings House but a good distance off See the Seventy there SECT III. The two Gates and House of Asuppim IN the story of the designing of the Porters to their several places and charges in Chron. XXVI 15 17. it is said thus To Obed Edom South ward and to his Sons the House of Asuppim Eastward were six Levites Northward four a day Southward four
a man use irreverence before this Gate of Nicanor or the East Gate And so in the first Chapter of Sotah In the Gate of Nicanor they make the suspected wife drink the bitter water and they purifie women after Childbirth and Lepers And in the end of the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the seventh Chapter of the Treatise Pesachin It is said that the Gate of Nicanor was not holy as the Court because Lepers stood there and put in their thumbs and great toes into the Court And so in the third Chapter of Joma and the second Chapter of Tosaphta there it is said there were wonders wrought with the doors of Nicanor and they mention it renownedly And if so then had it been fit to have recorded him The story is thus This Nicanor was one of the Chasiddim and he went to Alexandria in Egypt and made there two brazen doors with much curiosity intending to set them up in the Court of the Temple and he brought them away by sea Now a great storm happening the mariners cast one of the doors over board to lighten the ship and intended also to throw over the other also Which when Nicanor perceived he bound himself to the door with cords and told them that if they threw that in they should throw him in too And so the Sea ceased from her rage And when he was landed at Ptolemais and bemoaned the loss of his other door and prayed to God about it the Sea cast up the door in that place where the holy man had landed But some say a great fish cast it up And this was the miracle that was done about his doors and they set them up on the East side of the Court before the Temple But in the books of Joseph ben Gorion he saith That the Gate of Nicanor was so called because a wonder was done there for there they slew Nicanor a Prince of the Grecians in the time of the Asmoneans and so it seemeth in the later end of the second Chapter of the Treatise Taanith Thus Jucasin I shall not insist upon it to dispute it out whether of these things alledged were the cause of the name of this Gate or whether something else Some other conjectures might be added as whether Nicanor that sent the doors from Alexandria were not he that was the Kings Chief Master of the Ceremonies there of whom Josephus maketh mention q q q Ios. Antiq. lib. 12. cap. 2. and relateth how he provided Chambers and Diet for the Septuagint Translaters or whether this Gate were not so called in honour of Seleucus Nicanor the first King of Syria who was a great favourer of the Jewish Nation r r r Ibid. cap. 3. as the same Josephus also relateth But I shall leave the searching after the Etymology and original of the name to those that have mind and leasure thereunto it sufficeth to know the Gate by its name which was so renowned and famous in all Jewish Writers only as to the story about Nicanor a Grecian Prince being slain here compare 1 Maccab. VII 33 34. c. Joseph Antiq. lib. 12. cap. 17. Before we part from this Gate we must remember to say something about the Gate Sur and the Gate of the Foundation of which there is mention 2 King XI 6. 2 Chron. XXIII 5. because that these are held by some as was shewed before to have been but names of this East-Gate of the Court that we are about The Texts where these names are mentioned do speak to this purpose in our English Translation 2 King XI 2 Chron. XXIII Vers. 5. A third part of you that enter in on the Sabbath shall even be keepers of the watch of the Kings house Vers. 4. A third part of you entring in on the Sabbath of the Priests and of the Levites shall be porters of the doors 6. And a third part shall be at the Gate Sur and a third part at the Gate behind the guard c. 5. And a third part shall be at the Kings house and a third part at the Gate of the foundation c. 7. And two parts of you that go forth on the Sabbath even they shall keep the watch of the house of the Lord about the King c.  The two Courses of the Priests and Levites now present namely that course that came in on the Sabbath and the other that had served their week and were now going out Johoiada divides either of them into three parts into six in all They that came in on the Sabbath were to be 1. A third part of them for the Altar and service the Priests for the Sacrifices and the Levites for Singers and Porters as in the constant duty and attendance For it was now the Sabbath day and had it been any other day it is not to be imagined that Jehoiada would neglect the affairs of God though he went about the affairs of the King But he provides for both so that the Temple Service may have its due attendance as well as the Kings coronation And therefore vers 5. of 2 King XI is necessarily to be rendred thus A third part of you shall be those that come in on the Sabbath that is a third part of you shall be as those that come in on the Sabbath to attend the Service as at other times And is so 2 Chron. XXIII 4. to be translated A third part of you shall be those that come in on the Sabbath for Priests and Levites and Porters that is to attend the Altar Song and Gates as in the constant service 2. Another third part for Keepers of the Watch at the Kings House 3. And another third part at the Gate Sur which is also called the Gate of the Foundation Thus the Text in the two Books laid together do plainly distribute the course that was to come in on the Sabbath as he will see that will carefully compare them together in the original The course that was going out on the Sabbath was disposed 1. One third part of them to the Gate behind the Guard 2. Two third parts to keep the watch of the House of the Lord for the safety of the King Now the very disposal of these Guards will help us to judge concerning the Gates that we have in mention and will resolve us that they were not any Gates of the Temple at all but that they stood in some place else For the Gates of the Temple were guarded by the Porters of the course that came in as in the ordinary manner and there was an extraordinary Guard added besides throughout all the Mountain of the House and in the Court of that course that was going out 2 King XI 7 8. 11. Therefore the Gate Sur or the Gate of the Foundation which was guarded by a third part of those that come in on the Sabbath cannot be supposed for any Gate of the Temple since the Temple was guarded by two
they served and indeed what needed any Gate here at all so far from the service and behind the Temple There was indeed at the back of the Court-wall in the middle betwixt the North and South corners of it a building standing in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel where the Levites kept a Guard which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Guard behind the mercy seat but there is no evidence that there was any door out of it into the Court and if there had been it was but a door and not a Gate Of the Guards of the Priests and Levites about the Temple the Record is thus e e e Mid. per. 1. In three places the Priests kept Guards in the Temple in the Chamber of Abhtines in Beth Nitsots and in Beth Mokadh And the Levites in one and twenty places five at five Gates of the mountain of the House Four at the four corners of it within Five at five Gates of the Court and four at the four corners of it without One in the Chamber of Corban One in the Chamber over against the Vail and one behind the place of the Mercy seat CHAP. XXVIII The Gates and building in the Court-wall on the North-side WE are now come to the North-side of the Court where before we fall to surveying of the Gates and Buildings that were there in the times of the second Temple it will not be amiss to look what we find there in the times of the first in that passage of Ezekiel Chap. 8. vers 3 5 14. He brought me in the visions of God to Jerusalem to the Door of the inner Court-gate that looketh toward the North where was the seat of the Image of jealousie which provoketh to jealousie And he said unto me Son of Man lift up now thine Eyes the way towards the North so I lift up mine Eyes the way towards the North and behold North-ward of the Gate of the Altar this Image of Jealousie in the entry And he brought me to the Door of the Gate of the Lords House which was towards the North and behold there sat Women weeping for Tammuz Here are two Gates specified on the North-side of the Court and they are called the Gate of the Altar and the Gate of the Lords House towards the North because the one was over against the Altar and the other over against the Body of the Temple To that over against the Altar is the Prophet first brought in his vision and there he seeth the Image of Jealousie not in this Gate of the Altar but in the mountain of the House Northward of this Gate and of the Prophet as he stood in it For the Prophet is not brought within the Court at this Gate but is set without it and there he is bidden to look Northward and there he seeth that Image This was not any Picture or Image to represent Jealousie by but it is called the Image of Jealousie because it provoked the jealous God to jealousie it being set even in his Sanctuary and before his Altar what Idol this was is but lost labour to go about to determine I should as soon conjecture Molech as any other because that was the highest Idolatry and most provoking namely their burning of their Children in the fire and because they were exceeding taxable and taxed for this Idolatry Whether there were this Idol in the Temple at this very instant when Ezekiel had the vision which was in the sixth year of Zedekiah or whether the vision represent to him the Idolatry that had been in the Temple at any time is not much easier to determine neither but be the Idol what it would and mean he the time when he will it was no small abomination when an Idolatrous Chappel or Mansion is erected in the mountain of the Lords House even facing the very Gate that opened upon the Altar This Gate was the lower North-gate which in the times of the second Temple was called the Gate Nitsots or of the Song Before the Prophet is brought to the upper North-gate the Text saith he was brought to the door of the Court vers 7. that is to the East-gate which was the commonest way of entrance and in that Gate the Sanhedrin used to sit in those times and there he seeth their Council-chamber painted all about with imagery and the Seventy members of the Sanhedrin themselves offering Idolatrous incense Then is he brought to the upper North-gate which opened upon the Body of the Temple and there he seeth Women weeping for Tammuz what Tammuz was or what their weeping meant it is not to our subject to insist upon here I will only leave the Gloss of David Kimchi upon this matter with the Reader and trouble him with no more discourse about it Some interpret it saith he that they kept a feast to the Idol in the beginning of the month Tammuz others interpret the the word Tammuz to signifie burnt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. III. 19. meaning that they wept for him that was burnt because they burnt their Sons and Daughters in fire Others that they had a trick to convey water into the Idols Eyes which was called Tammuz so that he seemed to weep and to beseech them that they would serve him But our great wise Man Rabbi Moses bar Maiemon writes that it is found in the Books of the ancient that there was a Man of the Idolatrous Prophets whose name was Tammuz and he called to a certain King and commanded him to worship the seven Planets and the twelve Signs and the King slew him And on the night of his death all the Idols from all parts of the Earth were gathered into the Temple at Babel to the golden Image which was the Image of the Sun which Image hung between Heaven and Earth and it fell into the midst of the Temple and all the Images about it It told them what hath happened to Tammuz the Prophet and all the Idols wept and lamented all that night and when it was morning they flew to their own homes So this became a custom to them on the first day of the month Tammuz every year to bewail and lament Tammuz But some interpret Tammuz to be the name of a Beast which they worshipped Thus may we suppose upon this Text of Ezekiel that in the Temple before the captivity there were but two Gates on the North-side of the Court or at least there is not mention of any more but in the second Temple there were three The names of them going from West to East were these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Mid. per. 2. The Gate of Corban 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of the Women And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gate of the Song Now every one of these Gates is owned by a double name for the Gate of Corban is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Mokadh The Gate of the Women is also called 〈◊〉
some upon the horns of it some below some above to make sure that either of these should keep its right place and not transgress they set this line to be a bound between them The materials and manner of working up this renowned pile let the Reader take in the Talmuds and in Maymonides his own words and expressions p p p Maym. ubi supr Talm in Zevach. sol 54. When they built the Altar say they they built it solid like a Pillar and they made no hollow in it but one brought whole great stones and little for an iron tool might not be used upon them and he brought Mortar and Pitch and Lead and mixt all and poured all into the great base that he had laid according to his measure and so he built on upwards and he put in the midst of the buliding a piece of Wood or of Stone at the South-East horn according to the measure of the Foundation and so he put in the midst of every one of the horns till he had finished the building then he took away those pieces that were in the midst of the building and so the South-East horn was left without a Foundation and the rest of the horns were left hollow These q q q Midd. per. 3. stones that made the Altar and the rise to it are recorded to have been gotten in the Valley of Bethbaccerem a place mentioned in Neh. III. 14. and Jer. VI. 1. and the same Record tells us That twice a year the Altar was whited namely at the Passover and at the Feast of Tabernacles and the Temple whited once a year namely at the Passover Rabbi saith on the Eve of every Sabbath they rubbed the Altar with a Map because of the blood they might not Plaster it with an iron Trowel lest that touching should defile it for iron was made to shorten Mans days and the Altar was made for the prolonging Mans life and it is not fit that that which would shorten should be lifted up upon that that would lengthen Thus was the fashion and proportion of the Altar the Lords Table Mal. I. 7. the holiness of it was such that it sanctified the gift Matth. XXIII 19. that is whatsoever came upon it being fit to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar sanctified whatsoever was fit for it It is a Talmudick Maxim in the Treatise Zevachin the very beginning of the ninth Chapter And at the seventh Halacah of the same Chapter they say That as the Altar sanctified what was fit for it so also did the rise of the Altar and there they discourse at large with what things if they were once brought to the top of the Altar might come down and what might not which we shall not insist upon Before we part from the Altar we have yet one thing more to take into observation about it and that is the base and wretched affront that ungodly Ahaz put upon it in not only setting up another Altar by it but also in removing the Lords Altar out of its place and out of its honourable imployment to give place to his The story is 2 King XVI He sends the pattern of an Idolatrous Altar from Damascus and Uriah the Priest maketh one according to that pattern and when the King came home and saw the Altar he offered upon it his Burnt-offering Meat-offering Drink-offering c. And he brought also the brazen Altar which was before the Lord from the fore-front of the House from between the Altar and the House of the Lord and put it on the North side of the Altar vers 14. Rabbi Solomon expounding this place conceiveth that by the Altar of the Lord is not meant the Altar properly and indeed but some appurtenances that related and belonged to the Service of the Altar and this conclusion he produceth from two or three traditional Premises his words are these This Altar that he removed cannot be the brazen Altar that Moses made for that was laid up and it cannot be the Altar of stone which Solomon made which indeed is called the brazen Altar in the Book of Chronicles for that could not be removed from place to place but by pulling down and behold we have a Tradition that the fire that came down from Heaven in the days of Solomon went not off the Altar till Manasseh came and caused it to go off for he pulled the Altar down So that I cannot interpret the Altar here but of the Lavers and Bases of brass which served for the Altar and stood beside it them Ahaz removed c. You need not marvail if he go alone in his opinion when you look upon it and how it is strained and especially from this pinch because though the Altar of Solomon is called brazen yet he holds it to have been of Stone and overlaid were it of Brass or were it of Stone Ahaz his modesty was not so much but that he would pull it down to serve his turn as well as remove it It appeareth by the Text alledged that Uriahs modesty was a little more than Ahaz had for he had set his Altar behind the Altar of the Lord betwixt it and the East-gate so that the Lords Altar was betwixt that new-found one and the Temple it seemeth the space at the entring in from the East-gate was more open in the times of the first Temple than it was in the second But when Ahaz comes he removes Solomons Altar towards the North and brings up his own and sets it in the place of it and so does as it were supplant the Lord of his possession and usurp upon it putting the Lords Altar out of use as well as out of its place and giving his own the greatness because it was the greater in the imployment for all the Sacrifices that were to be offered both ordinary and extraordinary both of the King and People while the Altar of the Lord must stand by as a cypher only with this dignity which was less than none at all The brazen Altar shall be for me to seek to when I think good As for the departure of the Divine fire from off the Altar which had come down in the days of Solomon of which our Rabbin speaketh it is not unworthy some of the Readers thoughts For the Temple was so oft prophaned yea and sometimes shut up before the Captivity into Babel as 2 Chron. XXIV 7. XXVIII 24. c. that it is hardly to be imagined but that the fire which had been continued from the descent of that Divine fire was at some of these times or other extinguished And then Quaere how Hezekiah and Josiah in their Reformation did for fire again upon the Altar CHAP. XXXV The Contents of the Court betwixt the Altar and the North-side of it and betwixt the Altar and the South-side THE most ordinary and universal slaughter of the Sacrifices was on the North-side of the Altar and so is it declared at large
Text that saith that it contained two thousand Baths meaneth the common and constant quantity of Water that was in it that was fit and served for their washing and the other that saith it contained three thousand Baths meaneth that it would hold so much being filled up to the brim About the Body of this huge Vessel there were two borders of Ingraving the Work of which the Book of Kings calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and the Jews interpret Ovals but the Book of Chronicles calleth them Oxen not in their full proportion but the Heads only and the rest in an Oval in stead of the Body and it is conceived by some that out of these Heads or out of some of them the Water issued forth they being made as Cocks or conveyances for that purpose The supply of Water to these huge Vessels and that so abundantly that they were not only always full but continually ran out and yet were full still was from the Well Etam of which we have spoken before And the Jerusalem Talmud in the Treatise Joma speaking particularly of this Molten Sea and how it was for the Priests to bath their Bodies in against they came to the Service it proposeth this question d d d Talm. Ierus in Ioma per. 3. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maym. in Beth Mikd. per. 5. But is it not a Vessel Yes but Rabbi Jehoshua the son of Levi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pipe of Water cometh into it out of the well Etam The meaning of the dispute is this It was not lawful to bath for Purification in a Vessel but in a gathering of Waters upon the ground and how then might the Priests bath in the Molten Sea which was a Vessel To this Rabbi Joshua giveth this satisfaction That the Sea was as it were a spring of Water for Water ran into it continually out of the Well Etam and accordingly Water ran continually out of it SECT IV. Basins Chargers Dishes c. King Ptolemies and Queen Helens tables IT is not to be imagined that either the numbers or the names or the several fashions or the several uses of all the Vessels in the Sanctuary should be given it is ods there were but a very few Priests though they waited there that were able to give a precise distinct account about these things therefore our going about to speak of them it is rather because we would not say nothing than from any hope or possibility we have to give an estimate or description of them any whit near unto the full Their number was so great that they were reckoned to five thousand and four hundred in Ezr. I. 11. and ninety and three are averred by the a a a Tamid per. 3. Talmud to be used every day about the dayly Sacrifice and in the Treatise Joma it appeareth that b b b Ioma per. 3. there were special Vessels for the Service of the day of expiation and that King Monobazes made golden handles to them and so other peculiar Services had their peculiar Vessels in so much that partly because of the multitude of imploiments of Vessels at some certain times and partly because of the change of Vessels at special times the number could not but be very great nor is it to be supposed certain the piety of one or other still offering one Vessel or other in devotion The several fashions and cizes of them are rather to be guessed at than determined and the uses to which they were put must help us better towards such a conjecture than either their names do or any description we can find of them 1. There were Basins in which the Blood was taken when the Beast for the Sacrifice was slain as Exod. XXIV 6. and these the Jerusalem Talmud thinketh to be those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agartalin Ezr. I. 9. c c c Talm. Ierus in Ioma per. 3. Thirty Agartalin of Gold R. Samuel bar Nachman saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In it they gathered the Blood of Lambs A thousand Agartalin of Silver R. Simeon ben Lachish saith It was that wherein they took the Blood of Bullocks 2. There were dishes out of which the Blood was sprinkled on the Altar and these are held to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kephorim in the place alledged out of Ezra and to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizrakim of which word there is frequent mention in the Scripture d d d R. Sol. in Ezr. I. Kephorim saith Solomon Jarchi are Mizrakim and they are called Kephorim which betokeneth cleansing because he that took the Blood in this Vessel wiped off the drops and Blood that stuck on his Hand on the side of the dish which action we have taken notice of in handling the manner of sprinkling the Blood on the Horns of the Altar So that in these Jews construction Ezra reckoneth by name but the two sorts of Vessels that were first and most certainly used in the Service namely the great Chargers or Basins in which they took the Blood and the lesser dishes out of which they sprinkled it And it may be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one of the twelve Princes offered at the dedication of the Tabernacle Numb VII were these two sorts of Vessels The Mizrakim are said to be before the Altar Zech. XIV 21. 3. There were great Voiders or Trays as I may call them of Gold or Silver in which the inwards of the Beasts were taken and brought to washing and brought when they were washed to the Altar And dishes in which Salt was brought for the salting of all the Sacrifices And dishes in which the Meat-offering was mingled and other dishes in which it was offered And it may be these that brought the Inwards or the Meat-offering were those that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth if that word meaneth any Vessel at all as it is thought it doth in 2 Chron. XXIV 14. Some think it meaneth Pestels saith Kimchi wherewith they pounded the spices for the Incense But in mine opinion it was a little Vessel wherewithal they took Wine out of the Hin for the Drink-offerings And so it is used in the words of the Rabbins The Maids of the House of Rabbi as he was teaching them in the Language of Wisdom said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go into the Tankard That is the little Vessel wherewithal they drew Wine out of the Tankard c. I shall not trouble my self nor the Reader about this Word nor about his Opinion the Translation that our English hath made of it is not only very facil but also very warrantable 4. There were Vessels out of which they poured the Drink-offering it may be those are they that Josephus calls Phialas Vials e e e Iof. Aut. lib. 11. cap. 1. as he reckoneth the holy Vessels upon the place
nether Galilee Health We certifie you that the time is come of separating the Tiths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to our Brethren that inhabit the upper South Country and that inhabit the nether South Country Health We certifie you c. The upper South Country consisted of that part of the Country which was Hilly the nether of a plain and vally sinking on both sides Which Country although it were b b b b b b R. Tanch R. Salom. in Num. 13. barren above all other parts of the Land yet had its Inhabitants and those many as well as other Countries of the Land He that turns over the Talmudical books will meet very frequently with the name of the South taken for whole Judea in opposition to Galilee c c c c c c Hieros Taanith fol. 66. 3. Those of Zippor enjoyned a fast to obtain rain but the rain came not down Therefore said they of Zippor R. Joshua Ben Levi obtained rain for the Southern people but R. Chaninah hinders it from coming upon the people of Zippor They were called therefore together to a second fast R. Chaninah sent to fetch R. Joshua ben Levi. And both went out to the Fast and yet rain fell not He stood forth therefore and said before them Neither doth Joshua ben Levi obtain rain for the Southern people nor does R. Chaninah restrain it from the people of Zippor but the Southern people have a soft heart to hear the words of the Law and be humbled but the people of Zippor have an hard heart But now R. Josua ben Levi who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Idem Chaltah fol. 57. 2. the Southern was of Lydda and those Southern people for whom he obtained rain were of Lydda and such as dwelt in that Country e Idem Trumoth fol. 46. 2. f f f f f f Idem Erubbin fol. 23. 3. A devont Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned the intercalation of the year before his Master three years and an half He came and intercalated for Galilee but he could not intercalate for the South that is for Judea Hence you may understand in what sense some Rabbines are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Southern as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Idem Succah fol. 53. 4. R. Jacob of the South who is called also R. Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Idem Berac fol. 2. 2. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Samlai of the South i i i i i i Idem Ibid fol. 11. 4. whom you have disputing with certain whom the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Hereticks whom I think rather to have been Christians And it seems to be the disputation of a Christian purposed to assert a Trinity of Persons in the Diety but nevertheless a Unity of the Deity After you have heard the matter perhaps you will be of my judgment View the place CHAP. XIII Gaza AFTER very many histories of this place in the Holy Bible which there is no need to repeat here a a a a a a Joseph Antiq. lib. 11. c. 18. in this City did Alexander the Great at length besiege Babamesis the Persian by the space of two months b b b b b b Strabo lib. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that City which before time was most famous was laid wast by him and rendred desert Not that he had destroyed the building of the City or consumed it with fire for presently after his death Antigonus and Ptolomy its Captains sighting c c c c c c Diod. Sicul. lib. 19. it had walls gates and fortifications but that he devested it of its antient glory so that it was at last melted into a new City of that name built nearer the Sea where formerly had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Haven of the Gazaeans That is called by Dioclorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old Gaza and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaza desert by Strabo and the New Testament Act. VIII 26. At last it was called New Maijuma and after that Constantia Concerning which see Eusebius of the life of Constantine Book IV. Chap. XXVIII and Sozomen his Ecclesiastical History Book V. Chap. III. d d d d d d Bab. Avodah Zara fol. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned by the Talmudists which the Glosser interpreting was a certain street without the City Gaza where was a shambles and where there also was an Idol Temple e e e e e e Hieros Avodah Zara fol. 39. 4. There is mentioned also the Mart of Gaza one of the three more famed Marts to wit that of Gaza and of Aco and of Botna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Bab. Sanhedr fol. 71. 1. There was a place also without the City which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wast or desert of the Lepers Cloister CHAP. XIV Ascalon Gerar. The story of the eighty witches A Scalon in the Samaritane Interpreter is the same with Gerar Gen. XXI The word Gerar among the Talmudists seems to have passed into Gerariku a a a a a a Hieros Sheviith fol. 36. 3 Wherefore say they have they not determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Country which is in Gerariku Because it is ill to dwell in How far To the River of Egypt But behold Gaza is pleasant to dwell in c. In the Author of Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gardiki b b b b b b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bereshith Rabbah saith he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Gardiki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Gerar Gen. XX. 2. with the Hierusalem Targumist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Arad Note the affinity of Arad Gerar and Ascalon and thence unless I am deceived will grow some light to illustrate those places in the Holy Bible where we meet with these names c c c c c c Joseph de Bell. lib. 3. cap. 1. Ascalon was distant from Jerusalem five hundred and twenty furlongs that is sixty five miles Which is to be understood of the older Ascalon For Benjamin Tudelensis makes mention of a double Ascalon this our old and the new For thus he writes d d d d d d Benjam in lâ—inerario pag. mihi 80. Thence from Azotus is new Ascalon distant two parsae or leagnes that is eight miles which Ezra the Priest of blessed memory built at the Sea shore and they called it first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now that is distant from old Ascalon now destroyed four leagues So that from Azotus to Ascalon of which we are speaking and of which alone the Holy Scripture speaks were by his computation four and twenty miles and by the computation of Adrichomius two hundred
flourished and became the second City to Hierusalem The same persons which were just now cited suppose that the Restorer of it was Hiel the son of Jehosaphat to wit the same with Jechiel 2 Chron. XXI 2. b b b b b b Id. Ibidem Hiel say they was of Jehoshaphat and Jericho of Benjamin And that is a just scruple which R. David objects c c c c c c Kimchi upon 1 King 16. How it came about that the pious King Jehoshaphat should suffer such a horrid thing to be done within his Kingdom Much more how this should have been done by his son Let them dispute the business we hasten some where else That which ought not to be done being once done stands good Hiel did a cursed thing in building Jericho yet Jericho was not to be cursed being now built A little after its restauration it was made noble by the Schools of the Prophets 2 Kings II. 5. and it flourished with the rest of the Cities of Judea unto the destruction of the Nation by the Babylonians It flourished more under the second Temple so that it gave place to no City in Judea yea all gave place to it besides Jerusalem d d d d d d Strabo lib. 16 A royal Palace was in it e e e e e e Joseph Antiq. lib. 17. cap. 10. where Herod ended his days f f f f f f Ibid. cap. 8. an Hippodromus where the Jewish Nobility being imprisoned by him were to be slain when he expired g g g g g g Id. de Bello lib. 1. cap. ult an Amphitheatre where his Will was publickly opened and read over and sometime a Sessions of the Sanhedrin and a noble troup of those that waited in their Courses at the Temple h h h h h h Hieros Avod Zarah fol. 42. 3 The Elders sometime assembled together in the Chamber Beth-gadia in Jericho The Bath Kol went forth and said to them There are two among you who are fit to receive the Holy Ghost and Hillel is one of them They cast their eyes upon Samuel the Little as the Second Another time the Elders assembled together in a Chamber in Jafne the Bath Kol went forth and said There are two among you who are sit to receive the Holy Ghost and Samuel the Little is one of them They cast their eyes upon R. Lazar. And they rejoyced that their judgment agreed with the sentence of the Holy Ghost i i i i i i Id. Taanith fol. 67. 4. There is a Tradition that there were at Jerusalem twenty four thousand men of the Station and half a Station that is twelve thousand men at Jericho Jericho also could have produced an whole Station but because she would give place to Jerusalem she produced only the half of a Station Behold five hundred men of every Course residing at Jericho But what were they They were ready at hand to supply any courses that wanted if there were any such at Jerusalem and they took care of supplying them with necessaries who officiated at Jerusalem Hence it is the less to be wondred at if you hear of a Priest and a Levite passing along in the Parable of him that travailed between Jerusalem and Jericho Luke X. 31 32. In so famous and populous a Town there could not but be some Councel of three and twenty one at least of more remark if not more when so many of the Stations dwelling there were at hand who were fit to be employed in Government and so many to be governed k k k k k k Pesach cap. 4 hal 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Jericho are famed for six things done by them in three of which the chief Councel consented to them but in the other three they consented not Those things concerning which they opposed them not were these I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They engrafted or folded together Palmtrees every day Here is need of a long Commentary and they produce one but very obscure The business of the men of Jericho was about Palmtrees which they either joyned together and mingled males with females or they ingrafted or as they commonly say inoculated the more tender sprouts of the branches into those that were older So much indulgence was granted them by the Wise-men concerning the time wherein these things are done which elsewhere would scarcely have been suffered unless as it seems the nature of the place and of the Groves of Palms required it II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They folded up the recitations of their Phylacteries that is either not speaking them out distinctly or omitting some doxologies or Prayers or pronouncing them with too shrill a voice See the Gemara and the Gloss. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They reaped and gathered in their Sheaves before the Sheaf of first fruits was offered and this partly because of the too early ripeness of their Corn in that place and partly because their Corn grew in a very low Valley and therefore it was not accounted fit to be offered unto the Mincha or daily sacrifice See the Gloss. The three things concerning which the Wise-men consented not to them were these I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such fruits and branches also certain fruits of the Sycomine-trees which their fathers had devoted to sacred uses they alienated into common II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat on the Sabbath day ander the tree such fruits as fell from the tree although they were uncertain whether they had fallen on the Sabbath day or the Eve of the Sabbath for such as fell on the Sabbath were forbidden III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They granted a corner of the Garden for herbs in the same manner as a corner of the Field was granted for corn Let the description of this City and place be concluded with those words of the Talmud in the place noted in the margin l l l l l l Bab. Berach fol. 43. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do they use a certain form of prayer upon Balsome Blessed be he who hath created the oyntment of our land The Gloss is The oyntment of our land for it grows at Jericho and for its smell it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho and it is that Pannag of which mention is made in the book of Ezekiel Judah and the land of Israel were thy Merchants in wheat of Minnith and Pannag This I have seen in the book of Josephus ben Gorion Judge Reader CHAP. XLVIII Some Miscellaneous matters belonging to the Country about Iericho LET us begin from the last encampings of Israel beyond Jordan Numb XXXIII 29. They encamped near Jordan from Beth-Jeshimoth unto Abel Shittim a a a a a a Hieros Sheviith fol. 36. 3. Gittin fol. 43. 3. From Beth-Jeshimoth to Abel-Shittim were twelve miles It is a most received opinion among the Jews that the Tents of the Israelites in
z z z z z Id. Beracoth fol. 6. 1. The Synagogue Madadta In both places with this story joyned R. Abhu sat teaching in the Synagogue Maradta of Cesarea The time came of lifting up hands and they asked him not of that matter The time of eating came and of that they asked him To whom he replied Ye ask me concerning the time of eating but not of the lifting up of hands Which when they heard every one withdrew himself and fled CHAP. LVIII Antipatris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Salama WE find this Town marked out heretofore by a a a a a a Joseph Antiq. lib. 12. cap. 17. 1 Macc. 7. 31. double name if we believe some 1. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some of which mention is made by a Josephus and the book of the Maccabees 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Josephus himself b b b b b b Joseph Antiq. lib. 13. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Alexander fearing his Antiochus Dionysus coming digs a deep trench beginning at Capharzaba which is now called Antipatris unto the Sea of Joppa an hundred and fifty furlongs Note by the way From Joppa to Antipatris is an hundred and fifty furlongs that is eighteen miles We will not contend about the Name of the situation of it as it stands almost in all Maps we doubt We will give the reason of our scruple by those things that follow in the mean time we will give some history of the place I. Herod built it in memory of his Father Antipater c c c c c c Idem Dâ— bello lib. 1. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he raised saith Josephus a monument to his father and a City which he built in the best plain of his Kingdom rich in springs and woods and called it Antipatris II. Hither was Paul brought when he was carried to Cesarea Act. XXIII 31. Where unless those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred by no unusual interpretation they brought him by night towards Antipatris you must place that City much nearer Jerusalem than almost all the Maps do III. This measuring once and again occurs among the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Gebath to Antipatris d d d d d d Hieros Taanith sol 69 â— Megill fol. 70 1. From Gebath to Antipatris say they were sixty myriads of Cities the least of which was Beth-Shemesh We do not assert the truth of the thing we only take notice of the phrase And again e e e e e e Bab. Sanbedr fol. 94. 2. Hezekiah the King say they fixed his sword to the door of Beth-Midras and said Whosoever studieth not the Law shall be run through with that sword They made enquiry from Dan even to Beersheba and found not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one uninstructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from Gebath to Antipatris and found not boy or girl man or woman who did not well know the Traditions of cleanness and uncleanness Where the Gloss is Gebath and Antipatris were places in the utmost borders Think of the scene of the story and how such an Encomium could reach as far as Antipatris almost in the middle of Samaria as it is placed in the Maps And what authority had Ezekiah to make enquiry among the Samaritans The Talmudists also say that the meeting of Alexander the Great and of Simeon the Just was at Antipatris f f f f f f Id. Jona fol. 69. 1. The Cutheans say they prayed Alexander the Great that he would destroy the Temple of Jerusalem Some came and discovered the thing to Simeon the Just. Therefore what does he He puts on the High Priests garments and vails himself with the High Priests vail and he and the chief Men of Israel went forth holding torches in their hands Some went this way and others that all night till the morning brake forth when the morning grew light said Alexander to his men who are those The Jews said they who have rebelled against you When they were come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Antipatris the Sun arose and they were met by these when Alexander saw Simeon the Just lighting down out of his Chariot he worshiped him c. Do you think that the High Priest cloathed in his priestly garments and the Jews went through all Samaria almost in such solemn procession Josephus relating this story only the name of Jaddua changed saith this meeting was g g g g g g Antiq. lib. 11. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. at a certain place called Sapha But this name being changed into the Greek language signifies A Watch Tower For the buildings of Jerusalem and the Temple might from thence be seen Of which place He and We treat elsewhere under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scopus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzophim CHAP. LIX Galilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THERE a a a a a a Sâ—eviith cap. 9. hal 2. is Galilee the upper and Galilee the nether and the Valley From Caphar Hananiah and upwards whatsoever land produceth not Sycamines is Galilee the upper but from Caphar Hananiah and below whatsoever produceth Sycamines is Galilee the nether There is also the Coast of Tiberiâ—s and the Valley b b b b b b Josâ—ph de Bell. lib. 3. cap 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phoenice and Syria compas both Galilees both the upper and the nether so called Ptolemais and Carmel bound the Country Westward That which is said before of the Sycamines recals to mind the City Sycaminon of which Pliny speaks c c c c c c Nat. Hist. lib. 5 cap. 19. We must go back saith he to the Coast and to Phoenice There was the Town Crocodilon it is a River The Remembrance of Cities Dorum Sycaminum The Promontory Carmel c. And Josephus d d d d d d Antiq. lib. 13 cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He set sail and being brought to the City called Sycaminum there he landed his forces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shikmonah the name of a place among the Talmudists seem to design that Town e e e e e e Demai cap. 1 hal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherethe Gloss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shikmonah is the name of a place Since the whole land of Samaria laid between Judea and Galilee t is no wonder if there were some difference both of manners and Dialect between the Inhabitants of those Countries Concerning which see the eighty sixth and the eighty seventh Chapters f f f f f f Joseph In his life with me p. 642. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two hundred and four Cities and Towns in Galilee Which is to be understood of those that are more eminent and fortified
use of the warm Baths which are at Tiberias And so Pliny before Tiberiade aquis calidis Salubri Tiberias healthful for its warm waters CHAP. LXXV Gadara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THERE was a double Gadara One at the shore of the Mediterranen Sea that was first called Gezer 1 King IX 15. In Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazara a a a a a a Joseph Antiq. lib. 13. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon destroyed the City Gazara and Joppe and Jamnia And in the book of the Maccabees b b b b b b 1 Macc. 14. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he fortified Joppe which is on the Sea and Gazara which is on the borders of Azotus At length according to the idiom of the Syrian Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain passed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth and instead of Gazara it was called Gadara Hence Strabo after the mention of Jamnia saith c c c c c c Strab. lib. 16 pag. mihi 878. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is Gadaris then Azotus and Ascalon And a little after Philodemus the Epicurean was a Gadarene and so was Meleager and Menippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surnamed the ridiculous student and Theodorus the Rhetorician c. But the other Gadara which we seek was in Perea and was the Metropolis of Perea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being come into the parts of Gadara the strong Metropolis of Perea They are the words of d d d d d d Jos. de bell lib. 4. cap. 26. Josephus It was sixty furlongs distant from Tiberias e e e e e e Id. in his own life p. 650. by the measure of the same Author f f f f f f Plin. lib. 5. cap. 18. Gaddara the River Hieramiace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarmoc of which before flowing by it and now called Hippodion Some reckon it among the Cities of the Country of Decapolis Another City also Gergesa by name was so near it that that which in Mark is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Country of the Gadarens Chap. V. 1. in Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Country of the Gergesens Chap. VIII 28. Which whether it took its name from the Girgashites the posterity of Canaan or from the clayish nature of the soyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gargishta signifying Clay * * * * * * Clay we leave to the more learned to be decided The Chaldee certainly renders that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thick durt which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the clay ground 1 King VII 46. The Jerusalem Writers say that g g g g g g Hieros Sheviith fol. 36. 3. the Girgashites when Josua came and proclaimed He that will go out hence let him go betook themselves into Africa CHAP. LXXVI Magdala NOT far from Tiberias and Chammath was Magdala You may learn their neighbourhood hence a a a a a a Hieros Maasaâ—oth fol. 50. 3 If a man have too floors one in Magdala and another in Tiberias he may remove his fruits from that in Magdala to be eaten in that of Tiberias b b b b b b Id. Sheviith fol. 38. 4. R. Simeon ben Jochai by reason of certain Shambles in the streets of Tiberias was forced to purifie that place And whosoever travailed by Magdala might hear the voice of a Scribe saying Behold Bar Jochai purifies Tiberias c c c c c c Id. Erubhin fol 23. 4. A certain old shepherd came and said before Rabbi I remember the men of Magdala going up to Chammath and walking through all Chammath on the Sabbath and coming as far as the outmost street as far as the bridge Therefore Rabbi permitted the men of Magdala to go into Chammath and to go through all Chammath and to proceed as far as the furthermost street as far as the bridge d d d d d d Joseph in his own life Josephus hath these words of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Agrippa sends forces and a Captain into Magdala â—â— self to destroy the Garison We meet with frequent mention of the Rabbins or Scholars of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Hieros Beracoth fol. 13. 1. Taanith fol. 6â— 1. R. Judan of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Bab. Joma fol. 81 2. R. Isaac of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Hieros Megill fol 73. 4. R. Gorion saith The men of Magdala asked R. Simeon ben Lachish c. It is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Rab. Taanith fol. 20. 1. Magdala of Gadara because it was beyond Jordan CHAP. LXXVII Hippo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susitha YOU may suppose upon good grounds that Hippo is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susitha in the Talmudists from the very signification of the word Enquire Of it there is this mention a a a a a a Hieros Sheviith fol. 36. 3 R. Josua ben Levi saith It is written And Jephtah fled from the face of his brethren and dwelt in the land of Tobh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Susitha If you would render it in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippene This City was replenished with Gentiles but not a few Jews mixed with them Hence is that b b b b b b Id. Rosh Hashanah fol. 54. 4 If two witnesses come out of a City the major part whereof consists of Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Susitha c. And after a few lines R. Immai circumcised from the testimony of women who said the Sun was upon Susitha For it was not lawful to circumcise but in the day time c c c c c c Joseph in his own life pag. mihi 650. Hippo was distant from Tiberias thirty furlongs only CHAP. LXXVIII Some other Towns near Tiberias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Meon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Chittaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paltathah AMong the Towns neighbouring upon Tiberias Tarichee is especially commemorated in Josephus a a a a a a Joseph in his own life p. 637 a City thirty furlongs distant from Tiberias you will find in him the history and mention of it very frequent In the Talmudists we meet with other names also I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Meon b b b b b b Hieros Bava Mezia fol. 11. 2 The men of Tiberias who went up to Beth-Meon to be hired for workmen were hired according to the custom of Beth-Meon the men of Beth-Meon who went down to Tiberias to be hired were hired according to the custom of Tiberias This place is also called as it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Mein c c c c c c Id. Sotah fol. 17. 1. In the place noted in
〈◊〉 The Emperour commanded them to dig up the whole City and the Temple And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus those that digged it up laid all level that it should never be inhabited to be a witness to such as should come thither VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what shall be the sign of thy coming and of the end of the World WHAT the Apostles intended by these words is more clearly conceived by considering the opinion of that people concerning the times of the Messias We will pick out this in a few words from Bab. Sanhedr d d d d d d Fol. 92. The Tradition of the School of Elias The righteous whom the Holy Blessed God will raise up from the dead shall not return again to their dust as it is said Whosoever shall be left in Sion and remain in Jerusalem shall be called holy every one being written in the book of life As the Holy God liveth for ever so they also shall live for ever But if it be objected what shall the righteous do in those years in which the Holy God will renew his world as it is said The Lord only shall be exalted in that day The answer is That God will give them wings like an Eagle and they shall swim or float upon the face of the waters Where the Gloss saith thus The righteous whom the Lord shall raise from the dead in the days of the Messiah when they are restored to life shall not again return to their dust neither in the daies of the Messiah nor in the following age but their flesh shall remain upon them till they return and live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To eternity And in those years when God shall renew his world or age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world shall be wasted for a thousand years where then shall those righteous men be in those years when they shall not be buried in the earth To this you may also lay that very common phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The worlds to come whereby is signified the days of the Messiah of which we spoke a little at the thirty second verse of the twelfth Chapter e e e e e e Gloss in Bab. 〈…〉 fol. 9. 2. If he shall obtain the favour to see the world to come that is the exaltation of Israel namely in the days of the Messiah f f f f f f â—anâ—â—um fol. 〈…〉 The Holy blessed God saith to Israel In this world you are afraid of trasgressions but in the world to come when there shall be no evil affection you shall be concerned only for the good which is laid up for you as it is said After this the children of Israel shall return and seek the Lord their God and David their King c. g g g g g g Hos. III 5. which clearly relate to the times of the Messiah Again h h h h h h Tanchum fol. 77. 3. Saith the Holy Blessed God to Israel In this world because my messengers sent to spy out the land were flesh and blood I decreed that they should not enter into the land but in the world to come I suddenly send to you my messenger and he shall prepare the way before my face i i i i i i Mal. III. â— See here the Doctrine of the Jews concerning the coming of the Messiah 1. That at that time there shall be a Resurrection of the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Messias shall raise up those that sleep in the dust k k k k k k Midr. Tillin fol. 42. 1. 2. Then shall follow the desolation of this World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This World shall be wasted a thousand years Not that they imagined that a Chaos or confusion of all things should last the thousand years but that this World should end and a new one be introduced in that thousand years 3. After which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternity should succeed From hence we easily understand the meaning of this question of the Disciples 1. They know and own the present Messiah and yet they ask what shall be the signs of his coming 2. But they do not ask the signs of his coming as we believe of it at the last day to judge both the quick and the dead But 3. When he will come in the evidence and demonstration of the Messiah raising up the dead and ending this World and introducing a new as they had been taught in their Schools concerning his coming VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nation shall rise against Nation BEsides the seditions of the Jews made horridly bloody with their mutual slaughter and other storms of War in the Roman Empire from strangers the commotions of Otho and Vitellius are particularly memorable and those of Vitellius and Vespasian whereby not only the whole Empire was shaken and Totius orbis mutatione fortuna Imperii translit they are the words of Tacitus the fortune of the Empire changed with the change of the whole World but in Rome it self being made the scene of battel and the prey of the Soldiers and the Capitol it self being reduced to ashes Such throws the Empire suffered now bringing forth Vespasian to the Throne the scourge and vengeance of God upon the Jews VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then they shall deliver you up to be afflicted TO this relate those words of Peter l l l l l l 1 Pet. IV. 17. The time is come that judgment must begin at the house of God that is the time foretold by our Saviour is now at hand in which we are to be delivered up to persecution c. These words denote that persecution which the Jews now near their ruine stirred up almost every where against the professors of the Gospel They had indeed oppressed them hitherto on all sides as far as they could with slanders rapines whippings stripes c. which these and such like places testifie 1 Thes. II. 14 15. Heb. X. 33 c. But there was something that put a rub in their way that as yet they could not proceed to the utmost cuelty m m m m m m 2 Thes. II. 6. And now ye know what withholdeth which I suppose is to be understood of Claudius enraged at and curbing in the Jews n n n n n n Act. XVIII 2 Who being taken out of the way and Nero after his first five years suffering all things to be turned topside turvy the Jews now breathing their last and Satan therefore breathing his last effects in them because their time was short they broke out into slaughter beyond measure and into a most bloody persecution which I wonder is not set in the front of the ten persecutions by Ecclesiastical writers This is called by Peter who himself also at last suffered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o 1 Pet.
place they commonly allot to him But this is not a place to dispute of such matters d d d d d d Gul. Tyr. lib. 7. cap. 24. Pervenerunt Nicopolim c. They came to Nicopolis Now Nicopolis is a City in Palestine This the Book of the Gospel calls Emmaus while it was yet a Village There through the plenty of good waters and all necessary provisions they enjoyed a good comfortable night This Author upon this occasion quotes some passages out of Sozomen in the sixth Book of the Tripartite History which are in his fifth Book Chap. 20. wherein the waters at Emmaus are celebrated not only for their plenty but as they were wonderfully wholesome and medicinal For thus he There is a City in Palestine which now hath the name of Nicopolis of which the Holy Gospel makes mention as of a Village for then it was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and calls it Emma The Romans having sackt Jerusalem and gained an entire victory over the Jews from the event of that War gave this Town the name of Nicopolis Before the City near the road where our Saviour after he had arisen from the dead walking with Cleophas made as if he was hastening to another Town there is a certain Medicinal Spring wherein not only men that are sick being washt are cured but other sort of Animals also of whatsoever diseases they are afflicted with The report is that Christ as he was once going that way with his Disciples turned aside to that fountain and having washt his feet in it the waters have ever since retained an healing quality and vertue in them We leave the credit of the Story to the relater of it only one thing we may observe from the hint he gives us that it is no wonder if in the Evangelists time Emmaus was but a little Village whenas not long before it had been burnt and destroyed by Varus e e e e e e Joseph Antiq. lib. 17. cap. 12. and de Excid lib. 2. cap. 7. Nor is it more strange that its antient name Emmaus should change into Nicopolis when the place it self became a Roman Colony f f f f f f Iâ— de Excid lib. 7. cap. 27. SECT II. Its situation PTOLOMEY tells us something of its situation by its degrees saying Emmaus 65. 45. 31. 45. As to the vicinage of Countries or places adjacent thus the Jerusalem Sheviith a a a a a a Fol. 38. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Beth-horon to Emmaus it is hilly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Emmaus to Lydda it is Champagne and from Lydda to the Sea is Valley If you would hear Ptolomey more largely thus he writes Jamnia 65. 40. 32. 0. Lydda 66. 0. 32. 0. Antipatris 66. 20. 32. 0. Emmaus 65. 45. 31. 45. Jerusalem 66. 0. 31. 40. Although this account of the distance betwixt Jerusalem and Emmaus doth not very well agree with what our Evangelist and Josephus have said yet may we learn from the places named along with it in what quarter of the Heaven it was situated To all which we may add that of Josephus Antiq. lib. 12. cap. 11. and 1 Maccab. IV. Judas Maccabeus engages with Gorgias near Emmaus the Gorgians fly and the Maccabeans pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As far as Gadaron Gezer to the plains of Edom Azotus and Jamnia I therefore recite this passage that it may appear that Emmaus lay toward Galilee although from Jerusalem it inclined also Westward For whereas considering the latitude of Galilee extending it self from West to East there must of necessity be several Roads from Jerusalem to this or that part of it So this through Emmaus was one through Beth Horon another through Antipatris a third if at least this last did not fall in with that of Emmaus That passage in Gul. Tyr. makes me think it might who describing the Encampings and journeyings of the Croysade Army tells us b b b b b b Lib. 2. cap. 22. Relictis a dextrâ c. Leaving the Maritime Towns Antipatris and Joppe on the right they passed through Eleutheria and came to Lydda which is Diospolis And Cap. 24. From whence taking guides along with them persons well skilled in those places they came to Nicopolis Which is the same with Emmaus From all which we may reasonably presume that the two Disciples were going to Emmaus not as to the utmost limit of their journey but as that lay in their way toward Galilee SECT III. Some Story of it Also of Timnath and Mount Gilead Jud. VII 3. To what Tribe Emmaus belonged would be something hard to determine because of the situation of Bethoron which was in Ephraim Josh. XVI But that the Talmudists do clearly enough say it was not in the Samaritan Country a a a a a a Erachin fol. 10. 1. and Succah fol. 51. 1. They were Servants of the Priests saith R. Meir But R. Jose saith They were of the Family of Beth Pegarim and Beth Zippory in Emmaus who had placed their Daughters in Marriage with the Priests The discourse is about the Musicians in the Temple and the dispute is whether they were Levites or Israelites particularly natives of Emmaus and of those two Families who for their purity were thought worthy to be taken into the affinity and blood of the Priests themselves And this passage indeed puts it out of all question that Emmaus was not within the Tribe of Ephraim because it would be ridiculous to suppose that either Samaritan Women should be joyned in Marriage with the Priests or that Samaritan Men should be admitted to play on the Instruments in the Temple Emmaus therefore must be placed in the Tribe of Benjamin which what it was called before is not easie to guess I conceive there is mention made of this place in Spihra b b b b b b Fol. 9. 4 R. Akibah said I asked Rabban Gamaliel and R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shambles of Emmaus when they went to receive the Beast to make a Feast for their Son c. Now Rabban Gamaliel and R. Joshua were both of Jafneh so that by considering the situation of Jafne we may more confidently believe that they were in the Emmaus we are speaking of We have the same passage in Maccoth fol. 14. 1. It was one of the larger Cities For so Josephus speaks of it c c c c c c Antiqu. lib. 14. cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassius disfranchised four Cities the greatest of which was Gophna and Emmaus and next to these was Lydda and Thamna d d d d d d Notitia Iâ—per Orient Under the disposition of the Duke of Palestine amongst the rest was Ala Antana of the Dromedaries of Admatha where Pancirole notes that Admatha in St. Jerom in his Hebrew places is called Ammata This by the agreeableness of sound may seem to be our Emmaus unless more
fol. 30. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numberers because they number'd all the letters of the Law for they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. XI 42. is the middle letter in the whole Book of the Law The Gloss gives another reason out of the Jerus Talm. namely because they number'd all the points and contents of the Law as the forty principal servile works save one c. Should we indeed grant that the first original of the word had such narrow bounds as this yet does not this hinder but that it afterward enlarg'd it self so far as to denote any person learned in the Law and every Doctor of it nay that it extended it self even to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schoolmasters that taught children if not to the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libellarii those whose business it was to write out bills of divorce and forms of Contracts c. of which two there is mention made amongst the ten sorts whereof if none should happen to be in a City it was not fit for any disciple of the wise to abide in it b b b b b b Sanhedr fol. 17. 2. II. That the fathers of the Sanhedrin were more emphatically call'd the Scribes it is so well known that it needs no confirmation That passage in the Evangelist sufficiently shews it c c c c c c Mat. XXIII 1. The Scribes and Pharisees sit in Moses chair that is on the Legislative bench or in the Sanhedrin where also the Sadducees that were of that Council are called Scribes And the Scribes are distinguisht there from the Pharisees not that they were not Scribes but because all the Scribes there were not Pharisees III. There was a certain degree of Doctors or Scribes that were in the Sanhedrin but were not members of it these are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who gave judgment in the presence of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the office of Legislators but not yet admitted Such were Simeon ben Azzai and Simeon ben Zumah d d d d d d Horaioth fol. 2. 2. Such also was Simeon the Temanite of whom we have made mention elsewhere out of Sanhedr fol. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he judg'd in the presence of the Sanhedrin sitting upon the ground He did not sit on the bench with the fathers as not being one of their number but on the seats below nearer the ground him the father 's consulted in difficult matters A shadow of which we have in England of the Judges men learned in the Laws who have their seats in our house of Lords He that was particularly call'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise man whether he was of the number of the fathers or only of these kind of Judges I shall not at present dispute but leave the Reader to judg from this story e e e e e e Horaioth fol. 13. 2. Rabban Simeon ben Gamaliel was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Sanhedrin R. Meir was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacam or the wise man and R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vice governour Now when Rabban Simeon had decreed something that disparag'd R. Meir and R. Nathan Saith R. Meir to R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Chacam or the wise man And thou art the vice-president Let us remove Rabban Simeon from the Presidency then thou wilt be the President and I the Vice-president There is nothing more common and yet nothing more difficult than that saying the School of Hillel saith so and so and the School of Schammai so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the wise men say otherwise It is very obscure who these wise men should be If we should say the Sanhedrin it is plain that one part of it consisted of the Shammaeans and another part of the Hillelites If so then it should seem that these wise men are those Judges of whom we have spoken unless you will assign a third part to the Sadducees to whom you will hardly attribute the determination of the thing and much less the Emphatical title of the wise men But this we leave undecided III. Let us a little enquire out of the Sanhedrin we shall find variety of Scribes and Doctors of the Law according to the variety of the Law it self and the variety of teaching it Hence those various Treatises amongst the Rabbins The Micra Mishneh Midras Talmud Agadah c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micra is the Text of the Bible it self its reading and literal Explication 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doctrine of Traditions and their Explication 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midrash the mystick and allegorical doctrine and exposition of the Scriptures a a a a a a Act. XV. 21. For Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath-day Now these were the ways and methods of preaching him I. As to the written Law for every one knows they had a twofold Law written and oral as they call'd it As to the written Law therefore they had a twofold way of declaring it viz. explaining and applying it according to the literal sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for edification exhortation and comfort as the Apostle hath it b b b b b b 1 Cor. XIV 3. Or else by drawing Allegories mysteries and far fetcht notions out of it As to the former way the rulers of the Synagogue seem to have respect to it in what they said to Paul and Barnabas c c c c c c Act. XIII 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye have any word of exhortation for the people say on As to the latter the instances are endless in the Jewish writings every where so far that they have even melted down the whole volume of the Scriptures into tradition and allegory It is not easily determin'd whether these Preachers were so of a different order that the one should wholly addict himself to the plain and literal exposition and application of the Scriptures the other only to the mystical and more abstruse way of teaching there is no question but both these did frequently meet both in one Preacher and that in one and the same Sermon and indeed I cannot tell but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agadah may sometimes denote both these ways of expounding and interpreting the Law d d d d d d Beresh rab fol. 90. 3. When a certain person being interrogated about certain traditions could give no answer the standers by said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps he is not skill'd in the traditional doctrine but he may be able to expound And so they propound to him Dan. X. 21. to explain To which that also agrees well enough a a a a a a Gloss.
f. 71. 1. Three years and an half did Hadrian Beseige Bittar x x x x x x Ibid. f. 66. 2. The judgment of the Generation of the Deluge was twelve months The judgment of the Aegyptians twelve months The judgment of Job was twelve months The judgment of Gog and Magog was twelve months The judgment of the wicked in Hell twelve months But the judgment of Nebuchadnezzer was three years and an half and the judgment of Vespasian three years and an half y y y y y y Ibid. f. 79. 2. Nebuchadnezzar stayed in Daphne of Antioch and sent Nebuzaradan to destroy Jerusalem He continued there for three years and an half There are many other passages of that kind wherein they do not so much design to point out a determinate space of time as to allude to that miserable state of affairs they were in under Antiochus And perhaps it had been much more for the reputation of the Christian Commentators upon the Book of the Revelations if they had looked upon that number and the forty and two months and the thousand two hundred and sixty days as spoken allusively and not applied it to any precise or determinate time But the way whiles we are speaking of the Persecution under the Greeks we cannot but call to mind the story in the second Book of Maccab. VII of the Mother and her seven Sons that underwent so cruel a Martyrdom because we meet with one very like it if not the same only the name changed z z z z z z Gittim fol. 57. 2. We are killed all the day long we are accounted as sheep for the slaughter Psal. XLIV Rab. Judah saith this may be understood of the Woman and her seven Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brought forth the first before Cesar and they said unto him worship Idols He answered and said to them it is written in our Law I am the Lord thy God Then they carried him out and slew him They brought the second before Caesar c. Which things are more largely related in Echah Rabbathi a a a a a a Fol. 67. 4. 68. 1. where the very name of the Woman is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Nachton who was taken Captive with her seven Sons Cesar took them and shut them up within seven grates He brought forth the first and commanded saying worship Idols c. The Story seems wholly the same only the names of Antiochus and Cesar changed of which the Reader having consulted both may give his own judgment And because we are now fallen into a comparing of the story in the Maccabees with the Talmudists let us compare one more in Josephus with one in the same Authors Josephus tells us that he foretold it to Vespasian that he should be Emperour b b b b b b De Bell. Jud. lib. 3. cap. 27. Vespasian commanded that Josephus should be kept with all the diligence imaginable that he might be conveighed safely to Nero which when Josephus understood he requested that he might be permited to impart something of moment to Vespasian himself alone Vespasian having commanded all out of the Room except Titus and two other of his friends Josephus accosts him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are you sending me to Nero Thou thy self O Vespasian shalt be Cesar and Emperor thou and this thy Son c. The Talmudists attribute such a Prediction to Rabban Jochanan ben Zaccai in the Tracts before quoted viz. c c c c c c Gittin fol. 56. 1. Echah Rabbathi fol. 64. 2. Rabban Johanan ben Zaccai was carried out in a Coffin as one that is dead out of Jerusalem He went to Vespasian's Army and said where is your King They went and told Vespasian there is a certain Jew desireth admission to you Let him come in saith he When he came in he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live O King Live O King So in Gittin but in Midras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live my Lord the Emperour Saith Vespasian you salute me as if I were King but I am not so and the King will hear this and judge such an one to death To whom he although you are not King yet you shall be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this Temple must not be destroyed but by a King's hand as it is written Lebanon shall fall by a mighty one Isai. X. 34. To which of these two or whether indeed to both the glory of this Prediction ought to be attributed I leave it to the Reader to judge returning to the times of the Greeks The Army and Forces of the Enemy being defeated under the conduct of Judah the Maccabite the people begin to apply themselves to the care and the restauration of the Temple and the Holy things The Story of which we meet with 1 Maccab. IV. 43 c. and in Josephus d d d d d d Antiqu. lib. 12. cap. 11. whose words are worth our transcribing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He found the Temple desolated the Gates burnt and the grass through the mere solitude of the place springing up there of its own accord Therefore he and his followers wept being astonished at the sight They therefore apply themselves to the purging of the Temple making up the breaches and as Middoth in the place above speaks Those thirteen breaches which the Grecians had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repaired them and according to the number of those breaches they instituted thirteen adorations The Altar because it had been prophaned by Gentile Sacrifices they pull it wholly down and lay up the Stones in a certain Chamber near the Court. e e e e e e Middoth cap 1. hal 6. Toward the North-East there was a certain Chamber where the Sons of the Asmoneans laid up the Stones of that Altar which the Grecian Kings had prophaned and that as the Book of the Maccabees hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till there might come a Prophet that should direct them what to do with them Nor did it seem without reason for whereas those Stones had once been consecrated they would by no means put them to any common use and since they had been prophaned they durst not put them to any holy use The rest of the Temple they restored purged repaired as may be seen in the places above quoted and on the five and twentieth of the month Cisleu they celebrated the Feast of the Dedication and established it for an Anniversary Solemnity to be kept eight days together Of the Rites of that Feast I shall say more in its proper place and for the sake of it I have been the larger in these things CHAP. VII Various things § I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim Joh. XI 54. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maronite III. Chalamish Naveh and other obscure places IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
became our Redeemer as in the beginning of time he had been our Maker Compare this with ver 14. Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was with God Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word was God Was made flesh and we beheld c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word There is no great necessity for us to make any very curious enquiry whence our Evangelist should borrow this title when in the History of the Creation we find it so often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord doth very frequently occur amongst the Targumists which may something enlighten the matter now before us a a a a a a Exod. XIX 17. And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job b b b b b b Job XLII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn c c c c c c Psal. II. 4. They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word d d d d d d Psal. CVI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them e e e e e e Ezek. XX. 57. To add no more Gen. XXVI 3. Instead of I will be with thee the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help So Gen. XXXIX 2. And the Lord was with Joseph Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper And so all along that kind of phrase is most familiar amongst them Though this must be also confest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie nothing else but I Thou He and is frequently apply'd to men too So Job VII 8. Thine eyes are upon me Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Job XXVII 3. My breath is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. II Chron. XVI 3. There is a league between me and thee Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII 16. He made a Covenant between him and between all the people and between the King Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word if at least that may in strictness be so render'd for by what hath been newly alledg'd it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated the Lord by himself or the Lord himself I observe further that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak III. 2. have render'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word when it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meaning of the Prophet there is before his face went the Pestilence VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to the redemption of the world by the same word He had declar'd how this word had given to all creatures their first being v. 3. All things were made by him And he now sheweth how he restor'd life to man when he lay dead in trespasses and sins Adam call'd his wives name Hevah Life Gen. III. 20. The Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam called his wifes name life He call'd her life who had brought in death because he had now tasted a better life in the promise of the womans seed To which it is very probable our Evangelist had some reference in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the life was the light of men Life through Christ was light arising in the darkness of mans fall and sin a light by which all believers were to walk St. John seems in this clause to oppose the life and light exhibited in the Gospel to that life and light which the Jews boasted of in their Law They expected life from the works of the Law and they knew no greater light than that of the Law which therefore they extoll with infinite boasts and praises which they give it Take one instance for all a a a a a a Bereshith rabba Sect. 3. God said let there be light R. Simeon saith light is written there five times according to the five parts of the Law i. e. the Pentateuch and God said let there be light according to the Book of Genesis wherein God busying himself made the world And there was light according to the Book of Exodus wherein the Israelites came out of darkness into light And God saw the light that it was good according to the Book of Leviticus which is filled with rites and ceremonies And God divided betwixt the light and the darkness according to the Book of Numbers which divided betwixt those that went out of Egypt and those that enter'd into the land And God called the light day according to the Book of Deuteronomy which is replenished with manifold traditions A Gloss this is upon light full of darkness indeed VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darkness THIS light of promise and life by Christ shined in the darkness of all the cloudy types and shadows under the Law and obscurity of the Prophets And those dark things comprehended it not i. e. did not so cloud and suppress it but it would break out nor yet so comprehended it but that there was an absolute necessity there should a greater light appear I do so much the rather incline to such a Paraphrase upon this place because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world before his great manifestation in the flesh First in the promise of life ver 4. Next by Types and Prophecies and lastly by John Baptist. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which lighteth every man that cometh into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world g g g g g g Hieros Sanhedr fol. 26. 3. Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly h h h h h h Ibid. fol. 25. 4. In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord i i i i i i Rosh Hashanah cap. 1. hal 1. There are numberless examples of this kind The sense
send drink-offerings the drink-offerings are offered but if he send no drink-offerings drink-offerings are offered at the charge of the Congregation Observe that We have the same elsewhere b b b b b b Fal. 166. 2. Vajicra Rabba fol. 166. 2. And it is every where added that this is one of the seven things that were ordain'd by the great Council and that the sacrifice of a Gentile is only a whole burnt-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thank-offerings of a Gentile are whole burnt-offerings and the reason is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind of that Gentile is toward heaven Gloss. He had rather that his sacrifice should be wholly consum'd by fire to God than as his thank-offerings be eaten by men d d d d d d See also Menacoth fol. 72. 2. Temura◠fol. 103. 1 c. That of Josephus is observable e e e e e e De Bell. lib. 2. cap. 30. Eleazar the Son of Ananias the High Priest a bold young man perswaded those that ministred in holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should accept of no sacrifice at the hands of a stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the foundation of the war with the Romans For they refus'd a sacrifice for Cesar. f f f f f f Ibid. cap. 31. The Elders that they might take off Eleazar and his followers from this resolution of theirs making a speech to them among other things say this That their fore-fathers had greatly beautify'd and adorn'd the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from things devoted by the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Always receiving the gifts from forreign Nations not having ever made any difference in the sacrifices of any whomsoever for that would be irreligious c. When they had spoken this and many more things to this purpose they produc'd several Priests skill'd in the ancient customs of their forefathers who shew'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all their ancestors received offerings from the Gentiles II. Nor did the Gentiles only send their gifts and sacrifices but came themselves personally sometimes to the Temple and there worship'd Hence the outward Court of the Temple was call'd the Court of the Gentiles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Court to which that in the Book of the Revelations alludes Chap. XI 2. But the Court which is without the Temple leave out and measure it not for it is given to the Gentiles And of those there shall innumerable numbers come and worship And they shall tread the Holy City forty and two months It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall tread it under foot as enemies and spoilers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall tread it as worshippers So Isa. I. 12. g g g g g g Remid◠rab fol. 224. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syrians and those that are unclean by the touch of a dead body enter'd into the mountain of the Temple h h h h h h Hieros Avodah Zarah fol. 40. 1. Rabban Gamaliel walking in the Court of the Gentiles saw an heathen woman and blessed concerning her i i i i i i Ioseph ubi sup◠They would provoke the Roman armes espouse a war with them introduce a new worship and perswade an impiety with the hazard of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If no stranger but the Jews only may be allow'd to sacrifice or worship Hence that suspicion about Trophimus being brought by Paul into the Temple is not to be suppos'd to have been with reference to this Court but to the Court of the women in which Paul was purifying himself k k k k k k Pesachin fol. 3. 2. There is a story of a certain Gentile that eat the Passover at Jerusalem but when they found him out to be an heathen they slew him for the Passover ought not to be eaten by any one that is uncircumcised But there was no such danger that an uncircumcised person could run by coming into the Court of the Gentiles and worshipping there VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Except a corn of wheat HOW doth this answer of our Saviours agree with the matter propounded Thus Is it so indeed do the Gentiles desire to see me The time draws on wherein I must be glorify'd in the conversion of the Gentiles but as a corn of wheat doth not bring forth fruit except it be first thrown into the ground and there die but if it die it will bring forth much fruit so I must die first and be thrown into the earth and then a mighty harvest of the Gentile world will grow up and be the product of that death of mine Isa. XXVI 19. Thy dead men shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with my dead body shall they arise so our translation with which also the French agrees Rescusciteront avec mon corps They shall rise with my Body But it is properly Corpus meum resurgent They shall arise my Body so the interlineary Version The Gentiles being dead in their sins shall with my dead body when it rises again rise again also from their death Nay they shall rise again my Body that is as part of my self and my Body Mystical VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have both glorify'd it and will glorifie it again THIS Petition of our Saviours Father glorifie thy name was of no light consequence when it had such an answer from heaven by an audible voice And what it did indeed mean we must guess by the Context Christ upon the Greeks desire to see him takes that occasion to discourse about his death and to exhort his followers that from his example they would not love their life but by losing it preserve it to life eternal Now by how much the deeper he proceeds in the discourse and thoughts of his approaching death by so much the more is his mind disturbed as himself acknowledgeth ver 27. But whence comes this disturbance It was from the apprehended rage and affault of the Devil whether our Lord Christ in his agony and passion had to grapple with an angry God I question but I am certain he had to do with an angry Devil When he stood and stood firmly in the highest and most eminent point and degree of obedience as he did in his sufferings it doth not seem agreeable that he should then be groaning under the pressures of Divine wrath but it is most agreeable he should under the rage and fury of the Devil For I. The fight was now to begin between the Serpent and the seed of the woman mention'd Gen. III. 15. about the glory of God and the salvation of man In which strife and contest we need not doubt but the Devil would exert all his malice and force to the very uttermost II. God loosed all the reins and suffered the Devil without any kind of restraint upon him to
other wise than according to the rule of the wise men There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private Priests are opposed to Priests of a worthier order and which we have observed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private men are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges In 1 Sam. XVIII 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor and contemptible man in the Targumist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor and private Hidiot man According to this acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jews the Apostle seems in this place to distinguish the members of the Church from the Ministers private persons from public So in those various companies celebrating the Paschal Service there was one that blessed recited distributed and was as it were the public Minister for that time and occasion and all the rest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or private persons So also in the Synagogues the Angel of the Church performed the public Ministry and the rest were as private men These were indeed persons among them who were not in truth private men but Judges and Magistrates and learned men but as to that present action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you must not understand of sitting in lower seats but of their present capacity they supply the place or sustain the condition of private persons as to the present action as men contradistinct from the public Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed occurs for a common or unlearned man vers 23. Which yet hinders not at all but that in this place it may be taken in the sense mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How shall he say Amen c. It was the part of one to pray or give thanks of all to answer Amen l l l l l l Beracoth cap. 8. hal 8. They answer Amen after an Israelite blessing not after a Cuthite c. But m m m m m m Hieros Berac fol. 12. 3. They answered not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Orphan Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the snatched Amen c. The Orphan Amen was when Amen was said and he that spake weighed not or knew not why or to what he so answered To the same sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Bab. Avod Zaâ—ah fol. 24. 2. An Orphan Psalm that is a Psalm to which neither the name of the Author is inscribed nor the occasion of the composure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists is sometimes a Fool or Unlearned Let it be so if you please in this phrase Such is the Amen concerning which the Apostle in this place when any one answers Amen foolishly to a thing not understood VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is written in the Law IN the Law that is in the Scripture In opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the Scribes For that distinction was very usual in the Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we learn out of the Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this from the words of the Scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Tosapht in Jevamoth cap. 1. The words of the Law that is of the Scripture have no need of confirmation But the words of the Scribes have need of confirmation The p p p p p p Bab. Sanhedr fol. 91. 2. former Prophets and the latter and the Hagiographa are each styled by the name of the Law so that there is no need of further illustration Whence is the Resurrection of the dead proved out of the Law From those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. VIII 30. It is not said Then he built in the preterperfect Tense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall build in the future Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Resurrection of the dead is proved out of the Law Whence is the Resurrection of the dead proved out of the Law From thence that it is said Blessed are they that dwell in thine house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall always praise thee Psal. LXXXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said they do praise thee but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall praise thee Hence the Resurrection of the dead is proved out of the Law Whence is the Resurrection of the dead proved out of the Law From thence that it is said Thy Watchmen shall lift up their voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall sing with their voice together Es. LII 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said They sing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall sing Hence the Resurrection of the dead is proved out of the Law Behold the former Prophets called by the name of the Law among which is the book of Josua and the latter Prophets among which is the Book of Esaiah and the Hagiographa among which is the Book of Psalms VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one of you hath a Psalm THAT is when ye come together into one place one is for having the time and worship spent chiefly in singing Psalms another in preaching c. One prefers singing of Psalms another a Tongue another preaching c. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By two or at most by Three THE Apostle permits the use of an unknown Tongue as you see and I ask again of what Tongue Let that be observed which he saith vers 22. Tongues are for a sign not to them who believe but to them who believe not And unless you prove there were in the Church such as believed not which it implies I would scarcely believe he permitted the use of unknown Tongues under any such notion especially when he had said immediately before Let all things be done to edification But suppose that which we suppose of the Hebrew Language and the thing will suite well This our most holy Apostle saith of himself Chap. IX 20. To the Jews I became a Jew that I might gain the Jews which seems here to be done by him but neither here nor any where else unless for edification and that he might gain them They would not be weaned from the old custom of the Synagogue as to the use of the Hebrew Tongue in their worship and for the present he indulges them their fancy and this not vainly since by the use of that Tongue the hearers might be edified a faithful interpreter standing by which in other Languages could not be done any thing more than if all were uttered in the Corinthian Language If any speak in a tongue let it be by two c. Let one read the Scripture in the Hebrew Language let another pray let a third preach For according to these kinds of divine worship you will best divide the persons that all may not do the same thing VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Prophets
of Christ is to all believers and all to every one As a million of men are in the Sun and one partakes not one of one part of his light and beams and another of another but every one of all So here as the first inhancement of the desirableness of justification it makes us partakers of Christs righteousness Oh what a treasure is this A SERMON PREACHED AT HERTFORD Assise March 17. 1664. JOHN VIII 9. And they being convinced by their own conscience went out one by one beginning at the eldest even to the last EVEN so be it with all that deal in falshood as these persons do that are spoken of by the Text. So be it with every one who at this time and occasion when Conscience should be stirring and doing its just work toward the forwarding the execution of Justice can find in his heart to hinder it or to perswade it to the contrary Any one that can swallow down and choak his Conscience with a false Oath any one that shall intend a false Testimony lay in a false accusation or maintain a wrong cause Awake Conscience awake and do thy duty fly in his face and make him blush and be ashamed admonish chastise correct and hinder him that he being convinced of his own Conscience may either get him out or at least it may get him off from being so injurious to others or to his own soul. There is hardly any Commentator upon the Gospel or this Chapter but he will tell you that this story of the adulterous woman was wanting and left out of some Greek Testaments in ancient time as appears by this that some of the Fathers setting themselves to expound this Gospel make no mention at all of any part of this story So Nonnus turning all this Gospel into Greek verse hath utterly left out this whole story and so hath the Syriac New Testament first printed in Europe and so Jerome tells us did some old Latine translations When I cast with my self whence this omission should proceed I cannot but think of two passages in Eusebius The one is in his third Book of Ecclesiastical History the very last clause in that Book where he relates that one Papias an old Tradition-monger as he characters him did first bring in this Story of the adulterous woman out of a book called the Gospel according to the Hebrews For so is that passage of Eusebius commonly understood The other is in his fourth Book of the Life of Constantine Chap. 36 37. Where he relates That Constantine enjoyned him and committed to his trust to get transcribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the last Translation renders fifty Copies of such parts of Scripture as he thought might be most useful for the Churches of Constantinople But his Greek expression seems rather to mean fifty Copies of the Gospel compacted into one body by way of Harmonizing them together which I am the rather induced to believe partly because of those Canones Eusebiani which are so famous and were in tendency to such a purpose partly because he relates that he finished the work according to the Emperors command and sent him the books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ternions quaternions which seems to mean three or four Evangelists compacted together according as they joyntly related the story Now if Eusebius believed that this story was introduced by Papias as he seems to do you may well conclude that he would be sure to leave out this story in all his fifty Copies which he thought unfit to be compiled with the Evangelical Story as having no better authority than the introduction of it by such a man Or if the ages before Eusebius were of the same belief with him in this matter you may see why this story might also be wanting in those times But I shall not trouble you about this matter which is now past all dispute For I believe it is hardly possible in all the World to find now a printed New Testament either in the Original Greek or in any other language either Eastern or Western wherein this story is not inserted without any question Nor had the thing been ever disputed if the story it self had bee searched to the botom for then of it self it would have vindicated its own authority to be Evangelical and Divine It tells of a Woman taken in adultery in the very Act I could easily be perswaded to say And in the very Temple too For as our Saviour saith They had made that House of prayer a den of Thieves so I doubt they made it sometimes a nest of Whores And at this time there was offered an extraordinary occasion and opportunity for such a lewdness For as the Chapter preceding tells you at vers 37. That the day next before this occurrence was the great and last of the Feast of Tabernacles so the Jews Records will tell you that that night as also others of the same Feast was spent by the chief men in the Nation in dancing singing sporting and even revelling in the Temple-Court vast companies of men and women looking on Now if such night-work as that did produce such a deed of darkness as this it was no wonder But I leave this as not asserted The Scribes and Pharisees bring this woman to Christ as he sat teaching in the Temple to have his sentence upon her as it is like she was first brought to them to have theirs If I should construe the Scribes and Pharisees here for the Members of the Sanhedrin or bench of Judicature it might plead the warrant of the words of our Saviour Matth. XXIII 2. where he useth the same expression in the same sence The Scribes and Pharisees sit in Moses chair i. e. the Sanhedrin sit in Moses Legislative Magistratical seat As also the warrant of his words in this very story where asking the woman Hath no man condemned thee he seems to intimate that those that accused her had also power to judge and condemn her However it is well known that Scribes and Pharisees in Scripture language speak the men of the most eminency and dignity in the Nation They propose the case to Christ as a point of Scruple though they intend something worse in it This woman was taken in adultery in the very act Now Moses in the Law commanded us that such should be stoned but what sayest thou And indeed there were two scruples in the case One was as to a point in their Civil Law viz. whether a woman taken in the very act of Adultery might not have the benefit of Divorce as well as a woman deprehended an Adulteress by some other discovery since that permission of divorce was to mitigate the sharpness of the Law of putting her to death The second was as to a point of Civil Policy which you may pick out of their words to Pilate Joh. XVIII 31. The Jews said unto him It is not lawful for us to put any man to death It is very generally understood
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
You have mention of her armies Dan. IX ult but with this brand upon them that they are called The abominable army that maketh desolate there styled by their Vulgar Latine as in Matth. XXIV the abomination of desolation But thirdly That which tops up all is that she is called Babylon in this Book of the Revelations and described there as she is For that by Babylon is meant Rome the Romanists themselves will readily grant you if you will grant them the distinction of Rome Pagan and Christian Imperial and Pontifical And the last verse of Chap. XVII puts the matter out of all doubt where it says that the Woman the scarlet Whore which thou sawest is the great City which reigneth over the Kings of the Earth Upon which every one that is acquainted with the Rome-history must needs conclude that no City can there be understood like the City Rome Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever to look for the holy City among the abominable armies and to look for Sion the City of God in Babylon that Mother of Harlots and abominations of the Earth Secondly Whereas old Jerusalem and the Jewish Nation incurred so great a curse and guilt for the murther of the Lord of life as we all know it did it requireth very cogent arguments to prove that Rome that had a hand as deep in that murther should obtain so great a blessing and happiness on the contrary as to be the only Church in the World and the Mother of all Churches There is no Christian but knoweth how deep a hand Jerusalem had in that horrid fact and he knoweth but little that knoweth not that Pontius Pilate was Deputy for Rome there and how deeply also he was ingaged in it as her Deputy And so much be spoken concerning the very Place and how unlikely it is to find the new Jerusalem there How improper it is to imagine that that should be the City of God of which God himself in his Word speaks not one good Word but evil to imagine that he should choose that of all Cities for his dearest spouse that of all Cities had the deepest hand in the murther of his dear Son II. Concerning their Church and Religion If these men that pretend to lead men to the new Jerusalem and lead them to Rome would but speak out and plain and tell them that they will lead them to the old Jerusalem and so lead them to Rome they speak something likely For what is the Church and Religion of Rome but in a manner that of old Jerusalem translated out of Judaick into Roman and transplanted out of Palestina into Italy And there is hardly an easier or a clearer way to discover that she is not the new Jerusalem then by comparing her with the old as God doth most clearly discover the Jerusalem then being Ezek. XXIII by comparing her with Samaria and Sodom divers hours would scarce serve to observe the parallel in all particulars and punctually to compare the Transcript with the Original I shall only and briefly hint two things to you to that purpose And First Let me begin with that distinction that the Jews have in their writings once and again of the Mosaick Law and the Judaick Law or the Law of Moses and the Law of the Jews And they will tell you such and such things are transgressions of the Mosaick Law and such and such are transgressions of the Judaick Law And as they themselves do make the distinction so they themselves did cause the distinction What they mean by the Mosaick Law we all understand and by their Judaick Law they mean their Traditional Law which they call the Law unwritten While they kept to the Law of Moses for a rule of faith and life as they did under the first Temple they did well in point of Doctrine and no heresie and heterodoxy tainted them but when they received and drank in Traditions as they did under the second Temple they drank in their own bane and poison There is in Scripture frequent mention of the last days and the last times by which is meant most commonly the last days of old Jerusalem and of the Jewish oeconomy when they were now drawing toward their dissolution But from what date or time to begin her last days may be some question If you date them from the time she first received and entertained her traditions you do but fit the calculation to the nature of the thing calculated For then did she fall into the consumption and disease that brought her to her grave then did she catch that infection and plague that never left her but grew upon her till it made her breath her last in a fatal end Traditions spoiled her Religion and brought her to worship God in vain teaching for Doctrines the commandments of men Matth. XV. 9. Traditions spoiled her manners and trained her up in a vain conversation received by tradition from the Fathers 1 Pet. I. 18. In a word Traditions as they made the Law so they made the Gospel of no effect and the doctrine of Christ the death of Christ the belief in Christ to be but needless business and things to no purpose Nay Traditions leavened them to hate the Gospel to murther Christ and to persecute his Disciples For by the principles of their Traditions they could do no less than all these Now surely Jerusalem that is above is above this infection and the new holy City certainly brought no such infection from Heaven nor was tainted with this contagion which was the death of the old as a Priest in Israel could hardly be infected with Leprosie But you may see the tokens upon the Church of Rome very thick traditions upon traditions some of so like stamp to those of old Jerusalem that you can hardly know them asunder but all of the like effect and consequence that they make the Gospel of none effect as those did the Law and causing men to worship God in vain while they are taught for Doctrines the commandments of men How great a part of their Religion is nothing else but the commandments of men and other Traditions and how great a part of their Church is built upon nothing else The very chief corner stone in all their fabrick is of no better substance and solidity viz. that S. Peter was Bishop there and there was martyred when the Scripture and reason gives a far fairer probability that he was Apostle to the circumcision in Babylonia and there ended his days Secondly You would hardly think that there was a worse brood in the old Jerusalem than those that we have spoken of the men so infected with the Plague and with a Frenzy with it of traditions And yet I can name you a worse and that was those that had forsaken their Judaism and entertained and embraced the Gospel but at last apostatized from it and revolted to their old
Third Part of the Bible which the Jews refused to read in their Synagogues 1101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven or in the common Speech of the Jews cutting off 1095 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All creatures used for all Men or Nations among the Jews 1149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Tebi what 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Lodim what 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Salama what 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished 333 334 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thrones were cast down an Interpretation by many but to be wondred at 220 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Lydda Page 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we have not liberty power or priviledge 1111 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alternately used Page 491 501 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it signifie both strength and mind 424 425 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common in the Schools yea used a thousand times by some of the Jewish Writers 786 1155 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how tolerated among the Jews 759 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hand 338 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salt Fish so rendred from the Aruch 198 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Woman bringing forth an abortive 789 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An holy Convocation rendred by the Seventy Interpreters called Holy 740 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libertines what they were 663 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun is inverted in two places in the Book of Numbers the supposed Reasons are laid down Page 483 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for one whose testimony may be taken 558 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estranged or turned backward 1137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His knowledge is snatched away 337 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Talmudick Girdle of the Land what 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variously interpreted 236 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely Birth 789 ×¢ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain is of no sound with some Page 60. It is sometimes changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64 It is twice cut off from the end of words to shew the greater Emphasis p. 97. Sometimes it 's changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Chaldeans Page 802 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onoth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onah what 191 192 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguished 333 334 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Hebraising Jews for the Feast of Pentecost 641 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eaten up with some malady c. 1192 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Letter is sometimes changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Jews using the Syriack Language Page 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that certain Saint c. 1250 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paras was the space of fifteen days before any of the Jews Feasts 635 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastores the chief Magistrates of the Jews being so called 1059 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Pethor mentioned Numb 22. 5. was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bosor mentioned 2 Pet 2. 15. 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for one that was teaching 435 צ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness commonly used and understood by the Jews for the giving of Alms. Page 432 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zophim or Scopo the reason of the name 41 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Rekam why Page 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for a thing devoted 201 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the end what Page 565 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh by the Eastern Interpreters why 8 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often changed by the Chaldeans into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. 802. and into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several places does not denote extream drunkenness 776 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of sores c. 1192 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of Friend or Companion it signified among the Jews 527 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel or Messenger of the Congregation so was the Minister of every Synagogue called 1041 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine presence this the Sanhedrim accounted to be always near the Altar in the Temple therefore they used to sit near it and while they continued there durst not but do Justice Page 1116 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau this Letter is sometimes changed by the Jews using the Syriack into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always one Learned but one that gives himself to it contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be prayed in the plural number though he that prayed was alone by himself 1139 The TABLE of the GREEK words Explained or Illustrated in the Second Volume Α. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy frequently taken for those that profess Christianity Page 759 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks and Inferi among the Latins do comprehend the estate both of the blessed and of the damned 458 478 646 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hurt and also to deal unjustly 451 452 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Age in the Scripture very ordinarily is the Jewish age p. 767. So by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the end of the Jewish age or world 438 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwillingly used for ignorantly Numb 15. 27. 1096 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 branch bud spring used by the Seventy for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 387 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helps such as assisted the Apostles 781 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Heaven 376 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Killed signifies a death by the sword 228 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum what 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether to be rendred High Priest 698 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill in what sence to be understood 470 Î’. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and whence derived Page 352 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how possible to be put one for the other 491 492 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned 2 Pet. 2 15. illustrated 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Councellors what 358 Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coffer or chest for money Page 588 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe what 742 Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for supplications Page 427 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrated 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Didrachma tribute-money to be understood of the Half Shekel 211 212 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just gentle merciful 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what How mistaken by the Vulgar 379 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing devoted to sacred use 200 201. A Gift known and common among the Talmudists 345 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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.
of the Souls of Men after death believed by the Jews 1283 Spirit of Prophesie and the Holy Spirit ceased from Israel from the death of the later Prophets p. 802. The false pretenders to the Spirit how they may be discovered p. 1046. Spirit of Revelation not necessarily inferred or begotten by any degree of Holiness whatever the truth of this proved at large p. 1046. The Spirit of Holiness and the Spirit of Revelation how they differed p. 1046. The Spirit of Sanctification how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit p. 1150 1151 1152 c. Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Saints in Glory have not the Spirit p. 1150. How the Spirit worketh by the Word The having of it implies not perfection p. 1152. The several conditions of having the Spirit p. 1151 1152 c. The Spirit never leaves them that have it p. 1153. To have the Spirit implies not the Gift of Prophesie p. 1153. The difference between the Spirit of Sanctification and Prophesie p. 1154. The Enthusiasts about every one having the Spirit and the ground of it refuted p. 1156. The Spirit of Prophesie and Revelation and the Spirit of Grace and Holyness are greatly differing p. 1290. The Spirit of God can and does overpower the Hearts Tongues and Actions of Men so as to serve the design of God's Glory 1290 1291 1292 Spirits unclean what p. 175. Spirits evil and unclean the Jews supposed the first inflicted Diseases the second haunted Burying places p. 441 442. Spirits Angels and Demons distinguished among the Jews p. 483. The Sadducees denied the being of Spirits p. 1282 1284. Spirits and Angels how distinguished Page 1283 Spittle was accounted wholsom by the Jews for fore Eyes 570 Stationary Men what 278 Stock of Israel to be of the Stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Stoned what sort of Persons or Criminals were to be stoned among the Jews 579 746 Stoning and other executions were without the City and why p. 266. How performed p. 349. The whole proceeding of it among the Jews 675 Strangled things what the meaning of the Apostolick Prohibition concerning them 697 Strato's Tower what 54 Streets some were memorable in Jerusalem 34 35 Stripes what number Malefactors were to be beaten with and what kind of Scourge 439 Subterraneous places as Mines and Caves were in the Land of Israel 88 Swearing among the Jewish Doctors little set by unless it amounted to forswearing 148 149 Sychem the Metropolis of Samaria called Neapolis the Jews in scorn called it Sychar 52 53 Synagogue or Synagogues a Synagogue was only formed where there were ten Learned Men of which number Three bore the Magistracy the next was the publick Minister of it called the Angel or Bishop then three Deacons or Almoners the eighth Man was the Interpreter the two last less known p. 132 to 134. Synagogue days were the seventh second and fifth in every week Synagogues were anciently builded in Fields but following times brought them into Cities and built them higher than the rest of the Houses every one was to frequent them at the stated times of prayer p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law there was also Prayer Catchising and Sermons in the afternoon a Divinity Lecture p. 135 136. There was a Synagogue in the Temple p. 395. In the Synagogue they read standing up p. 405. He that read was appointed by the Ruler of the Synagogue and called Maphtir and was to read one and twenty verses p. 406 Christ read and expounded as was usual in that Synagogue of which he was a Member p. 406. The Minister of the Synagogue kept the Sacred Books and brought them out to be read when the company was met together p. 407. A Synagogue might be made of a dwelling House an Heathen might build a Synagogue p. 413 414. The Synagogue Minister or Bishop of the Synagogue and Ruler how differing p. 172. There were in Jerusalem four hundred and sixty Synagogues or four hundred and eighty as say others p. 35 664. Synagogue of the Alexandrians what p. 36. In every Synagogue there were three Magistrates who judged of matters of contest arising within the place p. 179 180. Whether lawful to alienate a Synagogue from a sacred to a common use 664 Syriack or Aramtan Language under the second Temple was that which went under the Name of the Hebrew 659 Syrophenician what 202 T. TABERNACLE of the Levitical Priesthood why those that serve there have no right to eat at the Altar that Christians have Page 1264 Tabernacles the Feast of Tabernacles the preparation for it and the parts of it p. 554 555. How and wherefore the eighth Day was computed great by the Jews 559 560 Tabernae or Shops where things were fold for the Temple where situate 512 Tabitha is of eternal memory in Acts 9. and in the Pages of the Talmudists p. 18. Every Maid Servant of Rabban Gamaliel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mother Tabitha p. 18. Tabitha Kumi what it signifies 342 Table Gesture or the manner of the Jews sitting there with the form of the Table 595 596 Table second The Commands of the Second Table chiefly injoyned in the Gospel and why 1064 Tables of Mony Changers in the Temple which our Saviour overthrew what 1204 Tabor was not the Mount where Christ was transfigured p. 346. Mount Tabor what and where situate 495 c. Talent what 468 Talith was a Cloak which the Jews used to wear made of Linnin 355 417 Talmud of Jerusalem and it may be the Talmudick Mishna was written at Tiberias p. 72 73. The Jerusalem Talmud is like them that made it 73 74 Tamar and Engedi are the same 7 Tarichet was a City thirty furlongs from Tiberias 71 Tarnegola the upper called Gebar or Gabara by the Rabbins 77 Tarsus was a famous Greek Academy 644 Tauros a Mountain where situate 516 Teachers of the Law and Lawyers what p. 433 434. Teachers used to sit down when they had done reading while they taught 689 Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues in Streets and ways 410 Temple of Jerusalem ten wonders referring to it p. 21. It s breadth and length p. 33 34. In easing nature within the view of the Temple though at a great distance immodest Parts were to be turned the contrary way p. 41. There was a constant Market in the Temple and Shops for that end p. 224. Some hints of the condition of the Second Temple p. 512 513 514 How long it was in building by Solomon Zorobabel and especially by Herod p. 529 530. How much the Second Temple came behind the first p. 530. There were three Temples one at Jerusalem another on Mount Gerizzim and a third in Egypt p. 540 541. The Second