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
find it Herbanus the Jew s s s s s s Oregent Dial. at the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a man excellently well instructed in the Law and holy Books of the Prophets and the Octateuch and all the other Writings What this Octateuch should be distinct from the Law and the Prophets and indeed what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other writings besides should be is not easily guessed This Octateuch perhaps may seem to have some reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hagiographa or Holy Writings for it is probable enough that speaking of a Jew well skilled in the Holy Scriptures he might design the partition of the Bible according to the manner of the Jews dividing it but who then can pick out books that should make it up Let the Reader pick out the eight and then I would say that the other four are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other Writings But we will not much disquiet our selves about this matter It may be asked why these Books should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures when the whole Bible goes under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Scriptures Nor can any thingbe more readily answered to this than that by this title they would keep up their dignity and just esteem for them They did not indeed read them in their Synagogues but that they might acknowledge them of most Holy and Divine Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them they confirm their Traditions and they expound them mystically t t t t t t Schabb. fol. 116. 2. Yea and give them the same title with the rest of the Holy Scriptures u u u u u u Bathra ubi supr This is the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hagiographa Ruth the Book of Psalms Job the Proverbs Ecclesiastes the Canticles the Lamentations Daniel the Book of Esther Ezra and the Chronicles It is here disputed that if Job was in the days of Moses why then is not his Book put in the first place the answer is they do not begin with vengeance or affliction and such is that Book of Job They reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruth also begins with affliction viz. with the story of a Famine and the death of Elimelech's Sons But that was say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affliction that had a joyful ending So they might have said of the Book and affliction of Job too We see it is disputed there why the Book of Ruth should be placed the first in that rank and not the Book of Job But we might enquire whether the Book of Psalms ought not have been placed the first rather than the Book of Ruth IV. In this passage at present before us who would think otherwise but that our Saviour alludes to the common and most known partition of the Bible and although he name the Psalms only yet that under the title he includes that whole volume For we must of necessity say that either he excluded all the Books of that third division excepting the Book of Psalms which is not probable or that he included them under the title of the Prophets which was not customary or else that under the title of the Psalms he comprehended all the rest That he did not exclude them reason will tell us for in several Books of that division is he himself spoken of as well as in the Psalms and that he did not include them in the title of the Prophets reason also will dictate because we would not suppose him speaking differently from the common and received opinion of that Nation There is very little question therefore but the Apostles might understand him speaking with the vulgar and by the Psalms to have meant all the Books of that Volume those especially wherein any thing was written concerning himself For let it be granted that Ruth as to the time of the History and the time of its writing might challenge to its self the first place in order and it is that kind of priority the Gemarists are arguing yet certainly amongst all those Books that mention any thing of Christ the Book of Psalms deservedly obtains the first place so far that in the naming of this the rest may be understood So St. Matthew Chap. XXVII 9. under the name of Jeremiah comprehends that whole Volume of the Prophets because he was placed the first in that rank which observation we have made in Notes upon that place VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then opened he their understanding WHere it is said that by the imposition of the hands of the Apostles the gift of Tongues and of Prophesie was conferred they spake with tongues and they prophesied Acts XIX 6. by Prophesie nothing may be better understood than this very thing that the minds of such were opened that they might understand the Scriptures and perhaps their speaking with tongues might look this way in the first notion of it viz. that they could understand the original wherein the Scriptures were writ VERS L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As far as Bethany HOW many difficulties arise here I. This very Evangelist Acts I. 12. tells us that when the Disciples came back from the place where our Lord ascended they returned from Mount Olivet distant from Jerusalem a Sabbath days journey But now the Town of Bethany was about fifteen furlongs from Jerusalem Joh. XI 18. and that is double a Sabbath days journey II. Josephus tells us that the Mount of Olives was but five furlongs from the City and a Sabbath days journey was seven furlongs and an half q q q q q q Antiq. lib. 20. cap. 6. About that time there came to Jerusalem a certain Egyptian pretending himself a Prophet and perswading the people that they would go out with him to the Mount of Olives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being situated on the front of the City is distant five furlongs These things are all true 1. That the Mount of Olives lay but five furlongs distance from Jerusalem 2. That the Town of Bethany was fifteen furlongs 3. That the Disciples were brought by Christ as far as Bethany 4. That when they returned from the Mount of Olives that they travelled more than five furlongs And 5. Returning from Bethany they travelled but a Sabbath days journey All which may be easily reconciled if we would observe That the first space from the City toward this Mount was called Bethphage which I have cleared elsewhere from Talmudick Authors the Evangelists themselves also confirming it That part of that Mount was known by that name to the length of about a Sabbath days journey till it come to that part which was called Bethany For there was Bethany a tract of the Mount and the Town of Bethany The Town was distant from the City about fifteen furlongs i. e. two miles or a double Sabbath days journey but the first border of this
Synagogues on the Sabbath-day or whether they read them not that is the Hagiographa It is likely that the Sadducees and Samaritans I mean those Samaritans that liv'd about our Saviours time and before might disown the Prophets and the Holy writings much after the same manner and no more For is it at all probable that they were either ignorant of the Histories of Joshua Judges Samuel the Kings and the writings of the Prophets or that they accounted them tales and of no value There were some amongst the Samaritans as Eulogius in Photius q q q q q q Cod. CCXXX tells us who had an opinion that Joshuah the Son of Nun was that Prophet of whom Moses spake that God would raise up to them out of their brethren like to him Do we think then that the History and Book of Joshua were unknown or disown'd by them However I cannot omit without some remarks some few passages we meet with in Sanhedr r r r r r r Fol. 90. 2. The Sadducees asked Rabban Gamaliel whence he could prove it that God would raise the dead from the Law saith he and from the Prophets and from the Holy Writings And accordingly he alledgeth his proofs out of each Book which I hope may not be very tedious to the Reader to take notice of in this place I prove it out of the Law where it is written And the Lord said to Moses Deut. XXXI 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou shalt sleep with thy fathers and rise again They say probably it is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring I prove it out of the Prophets according as it is written thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust Isa. XXVI 19. But perhaps say they this may be meant of those dead which Ezekiel raised I prove it out of the Hagiographa according as it is writien The roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Cant. VII 9. But perhaps say they it is meant they move their lips in the world I add say they though it is not I confess in the Gemarists Text because reason and sense makes it evident that this ought to be added and the Gloss confirms it Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection either out of the Prophets or the Hagiographae against the Sadducees if those Books had been either not known or of no authority amongst them And we see that the Books themselves out of which these proofs were brought were not excepted against but the places quoted had another sense put upon them and pleaded for by them s s s s s s Hieros Jevamoth fol. 3. 1. It is a Tradition of R. Simeon ben Eliezer I said unto the Scribes of the Samaritans ye therefore err because you do not interpret according to R. Nehemiah for it is a Tradition of R. Nehemiah's where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it if it have it not you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah if they be the Samaritan Scribes then do they themselves quote the ninth Psalm But further the Book of Ezekiel is quoted by a Samaritan in this story t t t t t t Ellâ—h haddthherim Rabba fol. 292. 2. 3. Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis i. e. Sychar of the Samaritans A certain Samaritan was in his company When they came to Mount Gerizzim the Samaritan saith unto him How comes it to pass that we are gotten to this holy mountain R. Jonathan saith how comes this mountain to be holy the Samaritan answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagu'd with the waters of the deluge saith R. Jonathan how prove you this the Samaritan answer'd is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man say unto her thou art the land not cleansed nor rain'd upon in the day of indignation Ezek. XXII 24. If it were so saith R. Jonathan then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos Cholin fol. 87. 1. A certain Sadducee said to a certain Rabbi He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit or the wind And he that created the wind did not make the hills for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos V. 13. The Rabbi answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool go on but to the end of the verse and thou wilt find the Lord of Hosts is his name That passage also is remarkable x x x x x x Schabb. fol. 116 1. They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volums of the Hereticks from the flames they may be burnt where they are The Gloss is The Books of Hereticks i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters or those that use any strange worship who wrote out the Law the Prophets and the Holy writings for their own use in the Assyrian character and holy language But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volums and Books of the Sadducees If by Hereticks the Sadducees are to be understood as the latter Gloss would have it then comparing it with the former they had the Law Prophets and the Holy writings writ in the Assyrian Character in the Holy language If by Hereticks the Christians are understood as in the former Gloss for as to the Gentiles there is no room to understand it of them in this place then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use It may be objected that if the Sadducees admitted the Books of the Prophets and the Holy writings with this exception only that they had them not read in their Synagogues how came they to deny the Resurrection from the dead when it is so plainly asserted in those Books To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith that no article in Religion ought to be admitted that cannot be made out plainly from the five Books of Moses Compare this with that of the Pharisees y y y y y y Gloss in Sanhedr fol. 90. 1. However any person may acknowledg the Resurrection from the dead yet if he does
toward Africa Gauros Melita from Camerina LXXXIV miles from Lilybaeum CXIII Ptolomy reckons it amongst the Maritime Islands of Africa For thus he distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Islands adjacent to Africk near the land And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maritime Islands of Africk Amongst these later we find the Island Melite in which was the City Melita 38. 45. 34. 40. Chersonesus 38. 40. 34. 45. Iuno's Temple 39.  34. 40. Hercules Temple 38. 45. 36. 06. t t t t t t Strab. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before Pachynus lyeth Melita and Gaudus Pliny calleth it Gauros eighty three miles from both i. e. Sicily and Pachynus both being distant eighty eight miles where the Latin Interpr saith furlongs making a very vast defect in the measure Whereas therefore according to the same Strabo u u u u u u Ibid. lib. 17. the distance between Carthage and Lilybeum of Sicily was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thousand five hundred furlongs or near two hundred miles and Melita from Lilybeum one hundred and thirteen miles it is evident that Island was situated almost in the middle between the Sicilian and the African shore anciently under the jurisdiction of Carthage And from them perhaps took the name of Melita which in their language signifies evasion or escape from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape from the Mariners that sail out of Africa escaping the danger of the Syrâ—es It was certainly an escape to Paul and the rest that were shipwrackt with him in this place VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the barbarous people c. Col. III. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Barbarian Scythian I. THE Gentiles were called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks partly because the Grecians excelled all other Nations in language and learning partly because the Jews had so long lain under the Empire of the Greeks the Ptolomees on one side and the Seleucidae on the other From whence 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the Greeks is commonly taken by the Rabbins for all kind of Gentile learning wherein the Grecians peculiarly excelled Hence that passage w w w w w w Megillah fol. 9. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beauty of Japhet shall be in the Tabernacles of Sem. The Gloss is This is the Greek tongue which is more elegant than any language of the children of Japhet And Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek way of writing is most elegant And hence is it 2. that the Jews even while they were under the Roman yoke counted their years by the Epocha or Aera of the Greeks that is the Seleucidae whence that cavil of the Sadducee x x x x x x Jadaim cap. 4. hâ—l 8. A certain Sadducee said I rebuke you O ye Pharisees because you write the Emperour with Moses The Gloss is In writings of contracts they write the years of the Kings and this also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this also is according to the Law of Moses and Israel viz. that they might reckon according to the years of the Seleucidae See Josephus and the Book of Maccabees II. After the same manner that the Jews called all Gentiles Greeks so the Greeks called all other Nations but their own Barbarians t t t t t t â—â—â— 14. Strabo largely discusseth the reason of that name and him the Reader may consult Perhaps the Etymology of the word may have some relation with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar a Chaldee word which signifies without Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or one of another Country in the Samaritan Version is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bari a Foreigner so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being doubled denotes a great Foreigner But to let Etymologies pass I take notice that the Syriack in that place of the Colossians before quoted instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arami for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbarian hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joni or Greek which is chiesty to be taken notice of and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scythian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbari whence these inhabitants of Melita should be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbarous people is something obscure when doubtless the Island it self was under the Roman Jurisdiction which the very name Publius who was the chief of this Island does make out However the inhabitants seem to be Africans brought over thither by the Carthaginians when they had possession of that Island For I hardly think St. Luke would call the Romans Barbarians when they were so very cultivated a Nation and all people were ambitious of the name of a Roman St. Paul himself having obtained it The people of Melita perhaps were transplanted out of Barbary it self as that part of Africa at length was called y y y y y y Jevamoth fol. 63. 2. The fool hath said in his heart there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the men of Barbary and the men of Mauritania that walk naked in the streets Nor is there any thing more loathsome and execrable before God than he that goes naked in the streets VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vengeance suffereth not to live THAT of the Jewish writers is not much unlike this z z z z z z Sanhedr fol. 37. 2. Bemid rab fol. 259. 2. Although the Sanhedrin is ceased yet are not the four deaths ceased For he that deserves stoning either falls from his house or a wild beast tears and devours him He that deserves burning either falls into the fire or a Serpent bites him He that deserves cutting off with the sword is either betrayed into the power of an heathen Kingdom or the robbers break in upon him He that deserves strangling is either suffocated in the waters or dies by a Squinancy VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Shaking the beast off into the fire THE first miraculous sign recorded in the Holy Scriptures is about a Serpent Exod. IV. and so is this last for they may both be reckoned amongst meer signs VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who honoured us with many honours THAT is bestowed many gifts upon us a a a a a a Bemidb. rab fol. 239. 3. Manoah said to the Angel of the Lord what is thy name that when thy words shall come to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may do thee honour that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may give thee a gift Nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other than we may do thee honour with some gift According as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honouring I will honour thee Numb XXII 16. So 1 Tim. V. 3. Honour widows that are widows indeed VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose sign was Castor and Pollux GEmini in the Zodiack commonly pictured sitting
Syrians Assyrians Babylonians Mesopotanians and an infinite number of Israelites of the twelve Tribes sprinkled among them using also the same Language Now let us see briefly what Bibles were used in their Synagogues CHAP. V. The Hebrew Bible read in the Synagogues of the Hebrews THE Jerusalem Talmudists say a a a a a a Taanith fol. 56. 1. There were five things wanting under the second Temple which were under the first the fire from Heaven the Ark Urim and Thummim the oyl of anoynting and the holy Spirit or the Spirit of Prophesie Let the Hebrew Tongue the Prophetic Language be added also Of the Spirit of Prophesie the Babylonian Talmudists have these words also b b b b b b Sotah f. 24. 2. From the death of the later Prophets Haggai Zechary and Malachi the holy Spirit ceased from Israel In the first generation indeed after the return out of Babylon that the gift of prophesie flourished those Prophets and indeed very many others do witness if we believe the Masters of the Traditions For thus they speak c c c c c c Hieros Megil fol. 70. 4. Among the eighty Elders who opposed the statute of Esther and Mordecai concerning the Feast of Purim as if it were an innovation in the Law more than thirty were Prophets But that generation being extinct the gift of Prophesie vanished also and appeared no more before the morning of the Gospel To this that of St. John hath respect Chap. VII 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost was not yet and Act. XIX 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have not heard whether there be any Holy Ghost Whether the use of the Mother Hebrew Tongue was continued in that first generation as the gift of Prophesie was continued we shall not dispute this certainly we cannot pass by that those Books of the sacred Canon which were writ in that generation viz. Chronicles Ezra Nehemiah Esther Haggai Zechariah Malachi only a little in the Book of Ezra excepted all were written in the Hebrew Language Whether the Hebrew Language were at that time the vulgar speech or not without all doubt in the ages following the Syriac or Chaldee was the Mother Tongue both in Babylon and Palestine and yet the Hebrew Bible was read in their Synagogues not understood by the common people but rendered into Chaldee their Vulgar Tongue by an Interpreter The Gemarists assert that it was so done in that first generation while they thus explain those words of Nehemiah Chap. VIII 8. d d d d d d Megil f. 2. 1. Nedarim fol. 37. 2. They read in the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explaining it that is with the Targum In all the following ages these things obtained e e e e e e Massech Sopher cap. 1. hal 6. â—â— any write the holy books in any Language or in any Character yet he shall not read in them publicly in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be written in Hebrew f f f f f f Hieros Megil fol. 74. 4. R. Samuel bar Rabh Isaac went into the Synagogue and saw a Minister there interpreting and not any standing by him for an Interpreter He saith to him This is forbid you for as the Law was given by a Mediator so it is to be handled with a Mediator Hence were there so many and so accurate Canons concerning an Interpreter in the Synagogues g g g g g g Bab. Megil fol. 23. 2. He that reads in the Law let him not read to the Interpreter more at one time than one verse The Gloss saith Left the Interpreter mistake And h h h h h h Ibid. f. 25. 1. The deed of Ruben is read but it is not intepreted The deed of Thamar is read but it is not interpreted The first History of the golden Calf is read and interpreted the second is read but is not interpreted Where the Gloss is That History which Aaron himself relates of the Calf is called the second History of the Calf In it are thâ—se words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there came out this Calf Therefore that story is not interpeted lest the common people err and say That there was something that came forth from it self But they understood not the Hebrew Text it self Let that be marked The Gemarists go on R. Chaninah ben Gamaliel went to Chabul and hearing there a Minister of the Synagogue reading those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when Israel dwelt He said to the Interpreter Be silent and interpret not and the wife men commanded him Very many passages of that nature might be produced whereby it appears plain that the Hebrew Text was read in the Synagogue of the Hebrews that is of those of Babylon and Palestine and whose so ever Mother Tongue was Syriac or Chaldee But whether it were read in the Synagogues of the Hellenists further enquiry must be made CHAP. VI. What the Iews think of the Versions THOSE Canons which we have cited concerning reading and interpretation do they bind the Jews Palestines and Babylonians only or other Jews and the whole Nation wheresoever dispersed Those Canons are in both Talmuds and as all other Traditions comprised in that Book do bind the whole Nation unless where the reason of times and the difference of places dispense so why should not these bind concerning reading the Law and the Prophets in the Synagogues out of the Hebrew Text The whole Jewish Nation were carried out with the highest zeal and veneration towards the Hebrew Text which to neglect in the Synagogues was accounted among them for a high impiety It was read in the Synagogues of the Hebrews and rendred very frequently in the very words of Onk los and Jonathan And why were not the Targumists themselves read rather and the business done by fewer Because the original Text is by no means to be neglected And why the Hellenists should be cooler in this business than the Hebrews who can give a reason Therefore how much the more zeal and honour they had for the Hebrew Text so much the less greatful to them was the Version of it into another Tongue For they thought so much of honour vertue and worth departed from the holy Text as that Language or those very letters were departed from I. In that Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Books pollute the hands whereby as they say the worth of those Books is proved if there be made any change of the Language or Characters so much they believe the nobility of them is diminished a a a a a a Jadaim cap. 4. hal 5. For the Targum if it be written in Hebrew and the Hebrew Bible if it be written in the Language of the Targum and the writing changed they defile not the hands and indeed those Books do not defile the hands
Though it be confessed too that the exact agreement of the story in both places according to the Samaritan is on the other hand considerable for the readding of the Samaritan Text. The Repetitions of the Samaritan in Exod. XVII after vers 14 19 22. from Deut. XXIV V. with some alterations as in many other places and the interposition of a whole sentence Exod. XXII 10. and elsewhere these I say being all absent from all the Translations are arguments of the integrity of the Hebrew copy in general and particularly in those places Nor can I believe but in that vexatious question of the two Cainans Gen. X. 24. and Luke III. 36. the Septuagint is corrupted and the Hebrew Copy in the right since the Samaritan Text and Version and all other Translations agree with the Hebrew And even the Vatican Copy of the Septuagint in 1 Chron. I. hath quite left out the second Cainan and the Alexandrine Copy as it once hath it so it hath once omitted it also But then 2 on the other hand it is to be acknowledged that sometimes the consent of other Versions are an argument of defect or error in our present Hebrew Copies For through the Hebrew Copies we have be beyond all comparison the best and nearest the Originals yet it is too much partiality or superstition to believe that there are not therein some faults considerable to be corrected by the translations of which examples are frequent in the restoring of other Authors and particularly Ignatius's his Epistles by Primate Usher In that known place Psal. XXII 16. the English translation hath truly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced my hands and my feet But in our present Hebrew Copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a Lyon my hands and my feet That there is a defect in all these Hebrew Copies and that it was formerly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have pierced or digged my hands and my feet all the Versions except the Chaldee Paraphrase confirm Besides that the present reading is non-sense except it be supplied with some Verb as it is by the Chaldee Paraphrast which upon this Book of the Psalms and upon the Hagiographa is of no great antiquity where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. like a Lion biting my hands and my feet But this is very Precarious and such an Ellipsis though the Hebrew abounds with that figure as seems contrary to the Genius of the Biblical Hebrew and perhaps without example Not now to mention that according to the Masora it self it must be here read in another sense than as a Lion for it here notes that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice found in the Bible with the Vowel â— but in two different significations and that the other place is Isa. XXXVIII 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our English translation I reckoned till morning that as a Lyon so will he break all my bones In this last place no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie as a Lyon therefore in the first place of Psal. XXII it must not signifie so but some other sense These are things known sufficiently to the Learned but not to beginners in this sort of Literature nor in our Language and therefore it may not be superfluous to mention them Nor that of Psal. CXLV 14. where all the Translations except the Chaldee Paraphrase again interposing a whole verse to this sense The Lord is faithful in all his words and holy in all his works makes it highly probable besides the argument from the Alphabetical beginning of every verse one of which will be wanting without that interposition that so much is left out in all our modern Hebrew Copies which was in the more ancient whatever the industrious and laborious Hottinger may briskly and warmly after his Thâ—s Philolog manner say in defence of them though the repetition of that verse with the alteration of two words in the seventeenth verse may be some argument on the other side That famous place of difficulty Exod. XII 40. The sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years would be justly suspected of defect from the Samaritan Text and Alexandrine Copy of the Seventy though there was no evidence from Chronology Both of which have it The sojourning of the children of Israel and of their Fathers in Egypt and Canaan and even the Roman edition of the Seventy adds the land of Canaan to Egypt In old Jacobs Prophesie concerning his youngest son Joseph Gen. XLIX 22. The Samaritan Text confirmed by the Seventy seems much the better reading than the Hebrew In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our English translation renders whose branches run over the wall But indeed according to the present punctation it can hardly be construed But in the Samaritan Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Joseph my youngest son which also well answers that in the prediction concerning Reuben vers 3. Reuben my first born In Gen. IV. 8. The agreement of the Samaritan Text and Version the Syriack Septuagint Vulgar Latine for the interposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Samaritan Text i. e. let us go into the field in the speech of Cain to Abel besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he said necessarily requiring it and a void space left in the Hebrew Copies makes it extreamly probable that those words are really wanting in our present Books As for the great difference of the intervals or sum of years from the Creation to the Flood and from the Flood to Abraham's birth which is between the present Hebrew the Samaritan and the Septuagint I leave it to Chronologers This is not a place to dispute it That there are also many Errata's and faults in many places of the present Hebrew of single letters both consonants and vowels I mean the sounds not the characters of vowels which without doubt are very late cannot reasonably be denyed by one unprejudiced as principally from other arguments so from one or more of the Versions I do not allow of all the Examples produced by Learned Men and some of them as much partial on the other hand and almost spiteful against the Hebrew But I think some instances are just and reasonable As to single out one or two Psal. II. 9. we read now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou shalt break them with a rod or rather a scepter of Iron But in the Septuagint and in the New Testament as Rev. I. 27. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt feed or rule them to which agree all the other translations except the Chaldee Paraphrase Whence we have very likely reason to believe that they did read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which signifies thou shalt feed
our iniquities shall be forgiven for his sake and vers 6. 7. In the Chaldee c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. we all of us have been scattered like Sheep every one strayed and wandred in his own way But it hath seemed good to God to forgive us all our sins for his sake he prayed and was heard nay before he opened his mouth he was accepted It may indeed be some doubt whether the Paraphrast by this He who shall interceed understands the Messias or some other because those things which are spoken from vers 13. of Chap. LII to vers 4. of Chap. LIII He seems to mean them confusedly sometimes of the Messias and sometimes of the people of Israel as many of their modern Authors do But the doubt may soon be resolved by observing that he attributes remission of sins to the same person of whom he saith That he shall gather the captivity of Israel and shall send the wicked to Hell But this cannot be meant of the people of Israel and consequently it must be understood of the Messias Nor is it any wonder that the Jews should do this honour to the Messias when they give so great a part of it to their Ancestors Abraham Isaac c. The Jerusalem Targum Gen. XXII 14. introduceth Abraham desiring of God that when the children of Israel should address themselves to him in time of necessity he would remember Isaac's voluntary oblation of himself to be a sacrifice for so they think it was and pardon them and forgive their sins And in T. B. Ber. 7. 1. there is one Rabi who interprets those words in Daniel's prayer Dan. IX 17. for the Lords sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for Abrahams sake But the plainest and clearest place to this purpose as if it had been written by a Christian under the disguise of a Jewish style is extant in a book of great repute among the Jews for its Antiquity Though for some reasons I conjecture the Author lived after Mahomets time called Pesikta It is quoted in Jalkut on Isa. LX. 1. Buxtorf hath already given us this place largely translated into Latine in Arc. foed cap. 14. I 'le here set down as little as may be of it for brevity sake with an observation or two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God beginning to make a Covenant with him the Messias thus bespake him Those whose iniquities are hid with you will put you into an iron yoke with which they 'l make you like an heifer almost blind with labour and strangle you for the cause of their iniquities your Tongue shall cleave with grief and drought to the roof of your Mouth Do such things as these like you To which the Messias answers Perhaps those afflictions and sorrows may last for many years God tells him That he had decreed him to suffer them for a whole week of years but if he did not consent thereto he would presently remove them To whom the Messias returns That he would most willingly undergo them upon condition that not one Israelite should perish but that all of them should be saved Those who lived and dyed in his days those who were hid in the Earth those who were dead since Adam even all embryo's and untimely births finally all who had been or should be created Are not these expressions very near the Christian Doctrine of the Messias suffering for the sins of all mankind or of Christs being a propitiation for the sins of the whole World Only these true Jews according to their wonted uncharitableness and arrogance restrain the benefit to themselves Again the same Author Pesikta tells us That it is a tradition of their Masters that in the month Nisan their forefathers are to rise up and say to the Messias O Messias Although we are your Ancestours yet thou art more excellent than we because thou hast born the iniquity of our sons and harder and heavier afflictions have passed over thee than ever yet happened or shall happen to any man c. Is it your pleasure that our children should enjoy the benefits which God will bestow upon them For peradventure because thou sufferest even from them while they cast thee into prison he came unto his own and his own received him not John I. 11. thou mayst be less favourable unto them To whom the Messias answered That what he had done he had done it for the sake of them and their children What 's all this but what the Christians teach that the Messias was to be a person despised 't is there one instance of his condition afflicted and cruelly used even by his own Kindred and Country-men It is true in the same place of the same Author we have two traditions likewise of the victorious pompous splendid and prosperous state of the Messias at last but they are different traditions of different persons the one of R. Isaac the other of R. Simeon And then suppose they had been of the same persons yet still the Messias was to have been a man of mighty sufferings and no marvel if they withal retained their inveterate Opinion of his temporal Power and Greatness In the same place a little before they feign a short Colloquy according to their fashion between God and Satan where God tells Satan That the light which he saw under his Throne of Glory belonged to him who should in time confound him with shame and that Satan when he saw it fell down and trembled crying out that He truly was the Messias who was to cast him and all the Heathen people into Gehenna For this purpose was the Son of God manifested saith St. John I. 3 8. that he might destroy the works of the Devil Much more might be observed and transcribed in this quotation and many more instances might be brought but I am to remember I am writing a Preface not a Treatise But lastly The principal use of Talmudical and Rabbinical Authors is yet behind namely the right interpretation of the Holy Scriptures especially of the New Testament Inspired writings are an inestimable treasure to mankind for so many sentences so many truths but then the true sense of them must be known otherwise so many sentences so many Authorized falshoods Whatever therefore contributes to the finding out of that must in proportion be valuable And no greater help to do it with ease speed and plainness than the knowledge of the Phrases Opinions Laws Rites and Customs as well as other circumstances of the Jews at the time of those writings This appears from the great and frequent ignorance or mistakes of many both ancient and modern interpreters who had as great a share of piety parts and wit and other sutable qualities as other men but wanted this assistance and even Jerom and Origen who had the most skill would have done better if they had had more of it In this age all Commentaries are full of this kind of Learning and none hath more frequently and perhaps
that what he undertook was a great Work that it was Magnum mentis opus nec de Codice paranda Attonitae And now he betakes himself in good earnest to these obstruse and perplexing Studies He defrauds himself of his rest and ease withdraws from his Friends and abstracts himself from the World and all Secular intanglements and early and late pursues his wise and worthy End His Motto seems to have been for we find it written in one of his Note Books under his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting his resolution to rise up early and sit up late in the pursuit after knowledge Our Author had not the helps of Tutors to instruct him in these Studies he had not the time of Students in the Universities who need take no care for their dayly bread He had not the advantage of Books and learned Society which those Men have who live in Cities nor had he the advantages of Wealth or Dignities to provide himself of helps nor interest in great Persons who might have encouraged his Studies and yet when he appeared in the World he gave the greatest proofs of his abilities He drew after him the Eyes of the Learned part of the Kingdom and exceeded far the expectation of all Men. What would not our Author have done if he had had the advantages which he wanted Had he been assisted by States and Kingdoms encouraged with a supply of all Foreign helps excited by some great Rewards placed in a better Light directed in his first attempts and Studies by the wisest Guids and Masters which the Age could afford He was not only a Man of great Learning and exemplary Diligence but of great Modesty and Humility and Gratitude and Candor He did not swell with pride upon the account of his Learning or his Labours He was far removed from any great opinion and conceit of himself or a low and mean one of his neighbour Those who knew him will confess this Indeed he was so far from thinking highly of himself and his own performances that some Men have thought him extream and something faulty and that he did not value himself as he ought to have done There did not perhaps live in the World a Man of more profound humility than our Author was A Man ready to hear others speak willing to be put in mind of any thing that was a mistake or slip full of the sense of another Mans worth and without a just sense of his own The most grateful and modest Man and of the greatest Candor and Humanity and sweetness of Temper our Author was He died at Ely Decemb. 6. 1675. To the great loss of the whole Kingdom and particularly of the Inhabitants of Munden to whom he was a Father a diligent Pastor and a bountiful Friend Among them he spent the greatest part of his time for many years He was not at ease when he was absent from his Flock It was not the Fleece he regarded but the Sheep They had also a great regard for their Shepheard they gladly heard his Voice and did not go astray in his time Thus I have given some short account of this excellent Man and of his useful Life in the World He lived to great purpose died much lamented and hath left us who survive an excellent Example God grant that we may closely and vigorously follow every thing that in our Author or any others was Virtuous and Exemplary we shall in due time reap if we faint not An APPENDIX or COLLECTION of some more Memorials of the Life of the Excellent Dr. John Lightfoot most of them taken from Original Letters or MSS. of his own I. Concerning the Occasion Reason and Method of his undertakings in Harmonizing the NEW TESTAMENT THE Original cause of those Books of Harmony that this excellent Man published at several times was an ardent Love of the Holy Scriptures which put him upon an earnest search into them that if possible he might at length arrive to a true and sure understanding of them This account he gives of himself * Ep. before his Hor. Hebr. upon 1 Cor. It was neither arrogance nor rashness that made me employ my self in these obscurities but a studious mind breathing after the knowledge of the Scriptures and something restless when in difficult places it knew not where to fix And that he might read the Scriptures with the better advantage this was his constant course in his private use of them to take the Bible before him and to read it according to the proper Order of its Times and Stories always carefully observing where the method of it is direct and where transposed and how and where to place those transpositions This as he somewhere tells us he proposed to himself and practised many years together By which he gathered no little help for the apprehending the right sense of those Holy Pages This encouraged him not only to proceed still in that method himself but seriously to recommend it unto others And for the helping and furthering all pious Students of Holy Scriptures he resolved to communicate this his Course by publishing an Harmony for the use of all And now he bends all his Study and Thoughts to do this fully and exactly so as it might answer the Religious and good ends he intended it for Vast and long pains it cost him for the Course of his Studies was employed in elaborating to use his own most true expression the Harmony of the four Evangelists And both Nature and Providence assisted him in this noble intended Work For he was naturally of a stronge and hail constituion and his lot fell to be seated in a private Country Living free from noise and secular business and importunate Visits Here in his beloved Study built by himself in the midst of a Garden he plods hard at it night and day and for divers years allowed himself but some few hours in the night for sleep And the Scheme he drew out and propounded to himself for the method of this great and useful work was I. * Vid. Ep. to the Harmony publish 1644. To lay the Texts in that Order that the nature and progress of the Story doth require II. To give his reasons for his so disposing them III. To give some account of the difficulties of the Language in the Original as he should meet with them IV. To clear and open the sense all along The way that he took in prosecuting these two last was to examine Translations in divers Languages to alledge the various Expositions and Opinions of Commentators both Antient and Modern and also of others who spake to such and such places occasionally and then lastly to pass his own conjecture of the probability or improbability of them Which seemed to be the same course that the Learned Doctor Pocock afterwards took in his late admirable Commentary upon Micah and Malachi To all this he designed a large Preface which should contain Prolegomena of divers things fit
forty years old but by all this it appears he had read much and maturely digested his reading especially Jewish Learning Nay long before this he was an Author For he published his Erubhin or Miscellanies at seven and twenty years of age By the frequent quotations in which Book it appears that he had then read and studied even to a prodigy For he doth not only make use of divers Rabbinical and Cabbalistical Authors and of Latine Fathers but he seemed well versed in the Greek Fathers also as Clemens Alexandrinus Epiphanius Chrysostome c. well read in antient Greek prophane Historians and Philosophers and Poets Plutarch Plato Homer c. well seen in Books of History Ecclesiastical and prophane of our own Nation and in a word skilled in the modern Tongues as well as the Learned as is evident from his quotation of the Spanish Translation of the Bible and a Spanish Book And of what worth and value the Book it self was you may guess by the Censure that a Man of great Learning and Wisdom gave of it I mean that Worshipful person to whom he dedicated it his Patron Sir Rowland Cotton Who in a Letter to him upon the receit of the Book tells this young Author That he had read it over and that there were many rarities nothing so Vulgar that he needed to fear his Books entertainment unless it lapsed into the hands of an envious or stupid Dunce And that he joyed much in his proficiency IV. Some Remarks upon his Horae Hebraicae Talmudicae I Design not to give a particular account of his Works as they came forth something hath already been spoken of them his several Epistles before them will shew that only of his last pains that crowned all the rest I mean his Horae Hebraicae I would remark something and that is the universal approbation and applause they met with in the Learned World both at home and in forain parts When our Author had sent his Horae upon S. Mark to the great and profound Linguist Dr. Castel he calls it an unutterable obligation laid upon him that it was a learned and much longed for work and that it enriched his poor Library with an addition so excellent and delightful c. And upon the Doctors sending him his Horae upon St. John he writes thus I received last week by your appointment a gift auro quovis gemmisque contra non charum that all the riches of the Levant congested together cannot equal such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will justly deserve to be enrolled among the very next Records to those of Infallibility And truly Sir all your rare discoveries of Celestial Verities seem to me to be at such above the reach either of doubt or hesitation And again Your Criticism of Bethabara and Bethany saith he is so native proper genuine and ingenious I no sooner read it but straitway said to my self Securus jurarem in Verba Magistri T is like all the other births of your blest Minerva And upon the edition of another of those pieces Mr. Bernard of S. Johns Oxon a Man of known learning worth and piety writes thus to him I most humbly thank you for the happy hours on the more copious Evangelist by which that most excellent part of Holy Scripture is finisht and compleatly expounded in the most proper and yet untrodden way God reward you both here and in the better World for this and the rest of your labours in this sort which posterity will admire and bless when they see them altogether Dr. Worthington another person of great judgment learning and goodness treats our Doctor with these words in a Letter wrote to him Feb. 166◠concerning the same subject I wish you length of life health vacancy and freedom for what remains I hope that you are still proceeding and are not weary in well doing though Books sell but little those that are able to buy less mind Books and those that would buy are less able having little to spare from what is necessary for their families But your labour will not be in vain in the Lord nor here neither The learned Men beyond the Seas had also an high value for these pieces let some of them speak for themselves Frederick Mieg son to a great Councellor of the Elector Palatine once brought up under Buxtorph in Hebrew and Rabbinical Studies and of whom he gives a high character thus writes to our Doctor from Paris 1664. concerning those precious Hours as he styles them and publick Labours Publicos enim labores non vereor appellare quos in publicum literarii Orbis commodum redundare nemo est qui ignoret And tells him besides that there were no learned Men as he knew on that side the Seas but did summis anhelitibus earnestly pant after his Hebrew and Talmudical Exercitations upon the first Epistle to the Corinthians which he had then ready for the Press And begs him in his own Name and in the Name of that love those Studies ut lucem non invideas scripto luce dignissimo neque illud intra privatos parietes consenescere sinas unde tantum imminet publico emolumentum That he would not envy it the light since it was so worthy of it nor suffer that to lie longer concealed within private walls whence so great profit would accrue to the publick In a Letter from Nicholas Hoboken Secretary to the Dutch Ambassador here in England written to Dr. Lightfoot in the year 1659. he acquaints him with the sense Gisbertus Voetius Professor of Divinity and a Man of great Name in Holland had of his Chorographical Century before his Horae upon S. Matthew namely That he had expressed to him the said Secretary the complacency that he took from those Geographical illustrations of his fetched out of the Talmudists ita tamen ut spe largiori frui desideret plura Lucubrationum ejusmodi tuarum videndi And if we should travail into France there we shall find a Man of as great fame as the other was in Holland and it may be of greater Learning I mean Monseir Le Moyn who in a Letter to Dr. Worthington Anno 1666. expressing the value he had of Dr. Lightfoots Books and among the rest of his sacred Chorography before S. Matthew he saith that his Library is proud of them But the judgment of the Venerable Buxtorph is instar omnium who in a Letter to Dr. Castel in the year 1664. earnestly desires to know what Dr. Lightfoot did and saith That by his Talmudick Hours he began greatly to love his Learning and Diligence and wished heartily to see more of them And in the year before that in a Letter to our Doctor himself he thus accosts him Ex quo Horas tuas Hebraicas Talmudicas in Matthaeum vidi legi coepi te amare pro merito aestimare Tantam enim in eis Talmudicae lectionis peritiam ad illustrationem SS literarum dexteritatem tantam etiam
diligentiam accurationem in illis deprehendi ut non potuerim non Te magnifacere in admirationem Tui rapi Rarâ— hae dotes hoc nostro saeculo in viris Theologis rari hujusmodi Scriptores qui nil nisi suas proprias observationes lectoribus proponunt Unde ab eo tempore desiderium me tenuit ob studiorum communionem propius tecum conjungi familiarius te noscere Since the time I saw and read the Hebrew and Talmudick Hours upon Matthew I began to love you and to esteem you as you deserved For in them I observed so great skill in Talmudical reading and dexterity in illustrating the Holy Scriptures accompanied with so great diligence and accuracy that I could not but extol you and be carried away with an admiration of you These endowments are rare in Divines in our days writers of this nature are rare who propound to Readers only their own observations Whereupon from that time I had a desire from the commonness of our Studies to be better acquainted with you This was the reception these Learned Hours of his found in the World and a great and invaluable loss it was that he went not through the whole New Testament in that excellent method of explaining them His friends indeed often called upon him and set him on to proceed Dr. Worthington's judgment was that he would do better to publish more at a time than he did since he needed not to fear now their reception so as Luke and John might make one Volume and after that the Acts and the Epistle to the Romans would make another and then his Works would meet at the Epistle to the Corinthians But if the tediousness of the Work should discourage him to go on yet he earnestly recommends one Book at least to him and that is the Epistle to the Hebrews the matter of it being so sutable to his Hebrew Studies Such good suggestions were made to him but they took not effect not that his strength began to fail him or that he was unwilling to give his pains for he had a mind generously disposed to communicate his knowledge but the true reason was because he could not get them Printed and had so much impaired his own estate by what he had before sent abroad This he complains of more than once and particularly in a Letter to Buxtorph into whose bosom thus he pours out his mind Exasciavi paucis adhinâ— annis commentariolum c. A few years since I prepared a little Commentary upon the first Epistle to the Corinthians in the same style and manner as I had done that on Matthew But it laid by me two years and more nor can I now publish it but at my own charges and to my great damage which I felt enough and too much in the edition of my Book upon S. Mark Some progress I have made in the Gospel of S. Luke but I can print nothing but at my own cost Whereupon I wholly give my self to reading and scarce think of writing more Our Booksellers and Printers have dulled my edge who will print no Book especially Latine unless they may have an assured and considerable gain So that I know not whether we ought to be more angry or grieved grieved that we are deprived of such useful Labours or angry with those who were the occasions of it V. The assistances he gave to the Polyglot Bible the Heptaglot Lexicon and other Learned Works and Men in his time THUS his fame spred it self far and wide and this made him sought unto by many Learned Men for his Counsel or furtherance in their Studies or for his directions or castigations in their Labours that they intended for the publick How much the Right Reverend Bishop Walton made use of him in his Bible one of the bravest Works that ever came forth and Reverend Writer of the account of the Doctors Life sheweth It was as good a Work as it was great and this raised a wonderful zeal and affection in the Doctor to it and excused the trouble that he was at about it in revising it and specially the Samaritan Pentateuch and so the great Undertaker tells him in one of his Letters to him And it much rejoyced his heart when the Work was brought to perfection which he expressed in a congratulatory Letter to Mr. Samuel Clark of Oxon who had a great hand in it To which that excellent Linguist makes this answer As for the Work past through I have great cause of thankfulness blessing God that hath even beyond our own hopes carried us through it Yet I have no reason to attribute to my self as due any part of that thanks and praise whereunto you are pleased joyntly to entitle me with others far more deserving But I rather contract a greater debt of thankfulness that by the Testimony and suffrage of one so eminently Judicious as you are I am adjudged to have been faithful I conclude this matter with a part of Dr. Lightfoots speech that he made at the Commencement Anno 1655. being then Vicechancellor wherein he mentions this Work then in hand in a kind of triumph as so much tending to the honour of Learning and particularly of the English then despised Clergy and finally for promoting the knowledge of the Bible all the World over Sic sub protrito proculcato statu Cleri nuper Anglicani germinavit adhuc germinat nobile illud eruditionis germen editio Bibliorum multi-linguium qua quid generosius vix vidit unquam Resp. literaria nec quicquam Anglia sibi honorificentius Opus aeternae famae monumentum memorabile in sempiterna secula futurum summae eruditionis zeli in Deo bonarum literarum protectore fiduciae Cleri Anglicani jam tum summe periclitantis Macti estote viri Venerandi Doctissimi qui in opere tam magnanimo desudatis Pergite quod facitis trophaea vobis erigere Patriaeque perlegant ope vestra omnes Gentes Sacra Biblia suis linguis atque iisdem linguis eadem ope praedicentur fama eruditionis literatura gentis Anglicanae Thus under the now despised and trampled on English Clergy hath grown up that noble issue of Learning the edition of the Polyglot Bible and still it grows than which the learned World hath scarce ever seen any thing more generous nor the English Nation any thing to its self more honourable A work of eternal fame a memorial to endure to everlasting ages of the English Clergies great learning zeal and trust in God the Protector of Learning when now it lay under mighty hazzard Go on ye Reverend and Learned Men who are sweating in so brave a Work Proceed as ye do to raise trophies to your selves and your Country And by your labours let all Nations read the Holy Bible in their own Tongues and by the same Tongues and the same labours let the English Nations fame for its Learning and literature be proclamed Thus did the good Man rejoyce in
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
the very first day of the month as is more probable The reason therefore why the story of the institution of it is laid after this plague is because the Holy Ghost would handle that matter of the Passover all at once and though the command for it and the observation of it fell at some days distance yet hath he brought both together and handled the story of its institution at that time when fell out the story of its observation namely on the fourteenth day CHAP. X. from Vers. 21. to the end And XI all And XII from Vers. 21. to the end THE plague of Darkness for three days In it the Egyptians saw the apparition of Devils and evil Spirits and in the time of this Darkness the Israelites are circumcised Moses on the Passover day morning giveth warning to Pharaoh of the death of the first-born on the fourteenth day in the morning he giveth charge for preparation of the Passover against even which is accordingly done and the Passover kept At midnight all the first-born of Egypt are slain and Israel even driven out by the Egyptians CHAP. XIII XIV XV. XVI XVII World 2514 Moses 81 Redemption from Egypt 1 THE command for observing the Passover renewed and a command for dedicating the first-born given The cloud of glory is their conductor their march was measured by these times On the fifteenth day of Nisan even while it was yet night they began their march and go out in the sight of all Egypt while they are burying their dead this day they go from Rameses to Succoth The sixteenth day they come to the edge of the wilderness of Etham the Red-sea pointeth so into this wilderness that before they pass through the Red-sea they are in the wilderness of Etham and when they are passed through they are in it again The wilderness of Etham and Shur are one and the same see Numb 33. 7 8. and compare Exod. 15. 22. On the seventeenth day they come to Hiroth On the eighteenth day it is told Pharaoh that the people fled for till their third days march they went right for Horeb according as they had desired to go three days journey to sacrifice but when they turned out of that way toward the Red-sea then Pharaoh hath intelligence that they intended to go some whither else then whither they asked to go thereupon he and Egypt prepair to pursue them for their Jewels and their Servants On the nineteenth day they pursue On the twentieth day towards even they overtake them and Israel entereth the Sea and by break of day are all marched through and the Egyptians drowned On the one and twentieth day of the moneth in the morning betime they came out of the Sea this was the last holy day of the Passover week they sung for their delivery and after three days march they come to Marah and from thence to Elim and there they pitch divers days On the fifteenth day of the month Ijar they come to the wilderness of Zin murmur for bread as they had done at Marah for water and they have Quails sent them and Manna The Sabbath now first mentioned but not now first commanded in Egypt they had neglected the Sabbath since their coming thence they had marched on it now a rule is given for its constant observation The people murmur a fourth time and it is for water which they obtain out of the rock but are scourged by Amalek for their repining Amalek conquered by Moses his prayer CHAP. XIX THE eighteenth Chapter that containeth the story of Jethro is anticipated and is to be taken in at the tenth of Numbers betwixt the tenth and eleventh Verses and the reason of this dislocation and proof of the order shall be shewed there On the first day of Sivan Israel cometh to Sinai On the second day Moses called by the Lord goeth up into the Mount talketh with God and when he cometh down relateth the words of the Lord unto the people On the third day he goeth up and relateth the peoples answer unto God On the fourth and fifth day he sanctifieth the people and boundeth the mountain CHAP. XX. XXI XXII XXIII XXIV World 2514 Moses 81 Redemption from Egypt 1 ON the sixth day of the moneth Sivan in the morning the Ten Commandments are given by Christ with such terror that the people are not able to abide it but desire Moses to be a Mediator he drawing near to God in the thick darkness receiveth seven and fifty Precepts Ceremonial and Judicial which when he cometh down from the Mount he telleth the people of and writeth in a book On the next day which was the seventh day of the month Sivan in the morning he buildeth an altar to represent Christ and setteth up twelve pillars to represent the twelve Tribes and with blood besprinkled upon both he bringeth the people into covenant with God after the making of which covenant the elders of Israel that before might not come near the Lord now see him and eat and drink before him and he layeth not his avenging hand on them And from among them he calleth Moses up into the Mount to himself and he goeth up and from hence he beginneth his forty days fast which upon occasions he doubleth yea trebleth and concludeth his third or last fast on that day which was from thence forward ordained the day of expiation CHAP. XXV XXVI XXVII XXVIII XXIX XXX XXXI WHile Moses is in the Mount with God he sheweth him a Tabernacle pitched with all the utensils of it and a Priest arrayed in all his habiliments and giveth him charge and instructions to make another according to that pattern and appointeth Bezaleel and Aholiah for chief work-men CHAP. XXXII XXXIII XXXIV MOses on the seventeenth day of the month Tammuz cometh down from the Mount and findeth a golden Calf breaketh it and breaketh the two Tables for whereas God had given him the two Tables written at the end of his first forty days fast Moses brake those Tables at the sight of the golden Calf to shew that Israel had made themselves unworthy of so great a Jewel and whereas the Lord had given him a pattern and a command for the making and setting up of a Tabernacle and the service of it that benefit is also forfeited by their calvish Idolatry and neither Tables restored nor Tabernacle to be made till Moses by long and earnest prayer had made Israels peace Moses having destroyed the golden calf and slain the Idolaters returns the next day to God by prayer but is returned back the same day with a sad message whereupon Israel is humbled the tent of Moses which hitherto had been in stead of a Tabernacle is removed out of the unclean camp and then the cloud of glory which had been taken away because of Idolatry is restored The next day Moses goeth up to the Mount again and falleth into a second forty days fast and as in his first forty days fast he
Horhagidgad the first day of the fifth month and is lamented all that month CHAP. XXI SOme Canaanites are overcome here appeareth some glimpse of the performance of Gods promise but the people turning clean back again they begin to murmur Here the strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. and the scornful word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Manna sheweth their scornfulness and fuming Seraphim Nehashim fiery Serpents or Serpents of a flame colour sting the murmurers and the brazen Serpent lifted up and looked at cureth them a figure of better things to come Joh. 3. 14. This brazen Serpent seemeth to have named the place Zalmonah Num. 33. 42. that is the place of the image and the coming up of the Serpents upon the people seemeth also to have named the place there about Maaleh Akrabbim The coming up of the Scorpions See Josh. 15. 3. From Zalmonah they remove to Pimon to Oboth to Ije Aharim by the border of Moab they are forbidden to invade Moab Deut. 2. 9. They pass the valley Zared and here all the generation numbred at Sinai is clean gone Deut. 2. 14. They coast along Moab and Ammon and so to the other side Arnon Deut. 2. 13 18 24. In Numb 21. ver 14. there is this Geographical quotation taken out of the book of the wars of the Lord which describeth that part of the Country thus Vaheh in Suphah and the brooks of Arnon and the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab This Book of the war of the Lord seemeth to have been some Book of remembrances and directions written by Moses for Joshua's private instructions in the managing of the wars after him see Exod. 17. 14 16. It may be this Book was also called Sepher Jasher liber rectus or a directory for Joshua from Moses what to do and what to expect in his wars and in it Moses directs the setting up of Archery 2 Sam. 1. 18. and warrants him to command the Sun and to expect its obedience Josh. 10. 13. From thence they come to Beer where the seventy Elders of the Sanhedrin by Moses appointment do bring forth waters by the stroke of their staves as he had done with the stroke of his Rod this great work and wonder and this great priviledge bestowed upon so many of them maketh all the people to sing for joy Sihon and Og conquered It is now six and twenty generations from the Creation or from Adam to Moses and accordingly doth Psal. 136. rehearse the durableness of Gods mercy six and twenty times over beginning World 2553 Moses 120 Redemption from Egypt 40 the story with the Creation and ending it in the conquest of Sihon and Og The numerals of the name Jehovah amount to the sum of six and twenty CHAP. XXII XXIII XXIV XXV BAlaam cannot curse Israel but curseth Amalek their first and Rome their last enemy He foretelleth that Israel shall be so prosperous and happy that he wisheth that his end might be like theirs He returns to his own place Chap. 24. 25. that is saith Baal Turim He went to hell as Acts 1. 25. He went not home to Syris his own Country but he went homeward and by the way falls in with Midian and giveth them the cursed counsel to intangle Israel with their Daughters and Idolatry Israel is yoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal Peor not only to the Idol but to the women the old generation of wicked Israel is utterly gone and this new generation that must enter Canaan begins after their fathers with such courses as these there died for this sin 24000 men viz. 23000 by the plague 1 Cor. 10. 8. and 1000 by the hand of Justice CHAP. XXVI XXVII XXVIII XXIX XXX THE people are numbred that must go into Canaan as those had been that came out of Egypt One family of Simeon that had gone into Egypt is extinct namely that of Ohad a Prince of Simeon had been chief actor in the matter of Peor Chap. 25. 14. It may be that utterly rooted out his stock Divers Laws given CHAP. XXXI XXXII MIdian destroyed though Abrahams children Reuben Gad and half Manasseh have thereby the quieter setling beyond Jordan when they say We will build us Sheepfolds and Cities Chap. 32. 6. and when the Text saith they did so ver 34. it is to be understood that they took course for such buildings for they themselves went over Jordan and were in Canaan wars seven years CHAP. XXXIII XXXIV XXXV XXXVI ISraels two and forty stations from Egypt to Jordan the borders of the Land the Cities of the Levites the disposal of Zelophohads daughters The Book of DEUTERONOMY THE sum of the Book of Deuteronomy is a rehearsal and explanation made to the children of the Law given to their fathers the time of the Book is but two months namely the two last months of their fortieth year divided into the time of Moses his repeating the Law and dying and Israels mourning thirty days for him There can be little dislocation of stories expected where there are so few stories at all and therefore it will be the less needful to insist much upon the Book when that which we chiefly aim at in this undertaking is already done namely the laying of the story in its proper method and order only some few things it may not be impertinent nor unprofitable to observe 1. Whereas Moses is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he explains this Law Chap. 1. 1. it is to be understood that he was over against Suph in Moab and not near the Red-sea see Numb 21. 14. Vaheb in Suphah World 2553 Moses 120 Redemption from Egypt 40 2. Speaking of the exclusion of the people out of Canaan for their murmuring at Kadesh Barnea upon the return of the Spies Numb 14. he brings in the story of his own exclusion as if it had been at the same time Chap. 1. 35 36 37. whereas it was not till eight and thirty years after but thus close and concisely doth the Scripture sometime use to speak in rehearsing known stories see Acts 7. 7. 3. He speaketh to the generation then present as if they had been the generation that was already perished and consumed in the wilderness see Chap. 1. ver 26. 27 34 35 c. for he puts the murmuring at Kadesh and the decree against entering into the Land upon these men present as if they had been the men whereas those men that were properly concerned in that business were already dead and gone But he useth this manner of stile 1. Because they were abundance of them capable of murmuring then as well as their fathers they being many thousands of them indeed under twenty years and yet not so much under but that they could be and could shew themselves as untowardly and unlucky as they that were above twenty years of age And by this manner of expression Moses would bring
them to be humbled some for their fathers guilt some for their own and some for both and to acknowledge that their being alive till now and their liberty to enter into the Land was a free and a great mercy for their own and their fathers faults might justly have caused it to have been otherwise with them 2. They had imitated their fathers rebellion to the utmost in their murmuring at Kadesh at their last coming up thither and in the matter of Baal Peor and therefore he might very well personate them by their fathers when their fathers faults were so legible and easie to be seen in them 4. He reckoneth not their second journy to Kadesh by name but slips by it Chap. 2. 1 4. Nor mentions their long wanderings for seven and thirty years together between Kadesh and Kadesh but only under this expression We compassed mount Seir many days Chap. 2. 1. because in that rehearsal he mainly insisteth but upon these two heads Gods decree against them that had first murmured at Kadesh and how that was made good upon them and Gods promise of bringing their children into the land and how that was made good upon them therefore when he hath largely related both the decree and the promise he hastens to shew the accomplishment of both 5. In rehearsing the Ten Commandments he proposeth a reason of the Sabbaths ordaining differing from that in Exodus there it was because God rested on the seventh day here it is because of their delivery out of Egypt and so here it respecteth the Jewish Sabbath more properly there the Sabbath in its pure morality and perpetuity And here is a figure of what is now come to pass in our Sabbath celebrated in memorial of Redemption as well as of Creation In the fifth Commandment in this his rehearsal there is an addition or two more then there is in it in Exod. 20. and the letter Teth is brought in twice which in the twentieth of Exodus was only wanting of all the letters 6. In Chap. 10. ver 6. 7 8. there is a strange and remarkable transposition and a matter that affordeth a double scruple 1. In that after the mention of the golden Calf in Chap. 9. and of the renewing of the Tables Chap. 10. which occurred in the first year after their coming out of Egypt he bringeth in their departing from Beeroth to Mosera where Aaron died which was in the fortieth year after now the reason of this is because he would shew Gods reconciliation to Aaron and his reconciliation to the people to Aaron in that though he had deserved death suddenly with the rest of the people that died for the sin of the golden Calf yet the Lord had mercy on him and spared him and he died not till forty years after and to the people because that for all that transgression yet the Lord brought them through that wilderness to a land of rivers of waters But 2. there is yet a greater doubt lies in these words then this for in Numb 33. the peoples march is set down to be from Moseroth to Bene Jahaan ver 31. and here it is said to be from Beeroth of Bene Jaahan to Moseroth there it is said Aaron died at mount Hor but here it is said He died at Moseroth now there were World 2553 Moses 120 Redemption from Egypt 40 seven several incampings between Moseroth and mount Hor Numb 33. 31 32 c. Now the answer to this must arise from this consideration that in those stations mentioned Numb 33. From Moseroth to Bene Jaahan to Horhagidgad c. they were marching towards Kadesh before their fortieth year and so they went from Moseroth to Bene Jaahan But in these stations Deut. 10. 6. they are marching from Kadish in their fortieth year by some of that way that they came thither and so they must now go from Bene Jaahan to Moseroth And 2. how Moseroth and mount Hor Gudgodah and Horhagidgad were but the * * * As Horeb and Sinai were though they be counted two several incampings of Israel Exod. 17. 1 6. and 19. 1. compared same place and Country and how though Israel were now going back from Kadish yet hit in the very same journies that they went in when they were coming thither as to Gudgodah or Horhagidgad to Jotbathah or Jotbath requires a discourse Geographical by it self which is the next thing that was promised in the Preface to the first part of the Harmony of the Evangelists and with some part of that work by Gods permission and his good hand upon the Work-man shall come forth 7. It cannot pass the Eye of him that readeth the Text in the Original but he must observe it how in Chap. 29. ver 29. the Holy Ghost hath pointed one clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our Children belong the revealed things after an extraordinary and unparalleld manner to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will 8. Moses in blessing of the Tribes Chap. 33. nameth them not according to their seniority but in another order Reuben is set first though he had lost the birth-right to shew his repentance and that he died not * * * So the Chaldee renders ver 6. Let Reuben live and not die the second death the second death Simeon is omitted because of his cruelty to Sichem and Joseph and therefore he the fittest to be left out when there were twelve Tribes beside Judah is placed before Levi for the Kingdoms dignity above the Priest-hood Christ being promised a King of that Tribe Benjamin is set before Joseph for the dignity of Jerusalem above Samaria c. 9. The last Chapter of the Book was written by some other then Moses for it relateth his death and how he was buried by the Lord that is by Michael Jude 9. or Christ who was to bury Moses Ceremonies The Book of JOSHUA THIS Book containeth a history of the seventeen years of the rule of Joshua which though they be not expresly named by this sum in clear words yet are they to be collected to be so many from that gross sum of four hundred and eighty years from the delivery out of Egypt to the laying of the foundation of solomons Temple mentioned 1 Kings 6. 1. for the Scripture hath parcelled out that sum into these particulars forty years of the people in the wilderness two hundred ninety and nine years of the Judges forty years of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seventeen years that must make up the sum four hundred and eighty must needs be concluded to have been the time of the rule of Joshua CHAP. I. World 2554 Ioshua 1 JOSHUA of Joseph succeedeth Moses the seventh from Ephraim 1 Chron. 7. 25. and in him first appeared Josephs birth-right 1 Chron. 5. 1. and
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
a man not to be certainly pointed out either who he was or when he lived and therefore that Chapter must necessarily be taken up where it lies because it is not possible to find out where else to lay it 5. The last Chapter is some part of it Batshebaes words to Solomon and some part of it Solomons words in her commendation and in commendation of all women like her And the former part which are her words might very well be laid in her Story and in Solomons minority namely after vers 25. of 2 Sam. 12. but yet it is very properly laid here where it is because the words of Solomon in commendation of such women as she were delivered when he delivered his other Doctrines and Proverbs and so the occasion that drew out those words is fitly joyned to the time of the words themselves Solomon is called Lemuel by his Mother as alluding or tuning to Shemuel or Samuel a Son of his mothers vows as Solomon is here averred by his mother to be of hers She giveth him many excellent Lessons in his tender years toward the making him a good man and a good King for which when he comes to mature years he highly commends and extols a good woman such a one as his mother was in an Acrostick or Alphabetical Oration The Song of SOLOMON or The CANTICLES AFTER the building of the Summer House in the Forrest of Lebanon Solomon pens the Book of the Canticles as appeareth by these passages in it Chap. 4. 8. Come with me from Lebanon my Spouse with me from Lebanon And Chap. 7. 4. Thy nose is as the tower of Lebanon c. Upon his bringing up Pharaohs Daughter to the house that he had prepared for her 1 King 9. 24. he seemeth to have made this Song For though the best and the most proper aim of it was at higher matters then an earthly marriage yet doth he make his marriage with Pharaohs Daughter a type of that sublime and spiritual marriage betwixt Christ and his Church Pharaohs Daughter was a Heathen and a stranger natively to the Church of Israel and withal she was a Black-moor as being an African as Cant. 1. 4 5. alludeth to it and so she was the kindlier type of what Solomon intended in all particulars CHAP. X. 2 CHRON. IX From beginning to vers 29. Solomon 31 THE Queen of Sheba cometh to hear the wisdom of Solomon and so Solomon 32 condemneth the Generation of the Jews that despised the wisdom of the Solomon 33 Father Matth. 12. 42. Solomon as is probable is yet flourishing in State Power Solomon 34 and Religion And is a Prince of admirable Peace at Salem a figure of the Solomon 35 King of Righteousness and the King of Peace CHAP. XI From beginning to vers 41. Solomon 36 IN his old age Solomon is drawn away by his Idolatrous Wives to forget Solomon 37 God The wisest and the happiest man like Adam undone by women Solomon 38 Hereupon his prosperity and his happiness began to change The Book of ECCLESIASTES AFTER his great fall Solomon recovereth again by repentance and writeth this Book of Ecclesiastes as his penitential dirge for that his folly He calleth himself in it Koheleth or the Gathering-Soul either recollecting it self or by admonition gathering others that go astray after vanity He sheweth in it that all things on this side Heaven are but vanity and he had found it so by sad experience and so the Kingdom promised to David which was to be everlasting must not be expected to be of this world as Joh. 18. 36. 1 KING XI Vers. 41 42 43. And 2 CHRON. IX Vers. 29 30 31. THE Book of Chronicles omitteth to mention the fall of Solomon as he had omitted the fall of David World 3029 Solomon 39 Solomon dieth having reigned forty years as his father David had done and Solomon 40 having had a great fall in his time as his father David had had yet like him is recovered pardoned and saved Kingdom of JUDAH 1 KINGS XII from beginning Division 1 to Vers. 25. World 3030 Rehoboam 1 Ieroboam 1 REHOBOAM through his folly and tyranny looseth the people by threatning them with a heavy yoke Christ seeketh to regain them by promissing a light one Matth. 11. 29 30. Shechem once the stage of blood Gen. 34. is now the scene of this unhappy division Rehoboam was now one and forty years old 2 Chron. 12. 13. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childish and simple 2 Chron. 13. 7. but of an haughty and oppressive spirit and so proveth himself a very fool Eccles. 2. 19. though he were the son of so wise a Father Kingdom of ISRAEL 2 CHRON. X. all And XI Division 1 to Verse 5. World 3030 Rehoboam 1 Ieroboam 1 JEROBOAM of Ephraim draweth ten Tribes from the house of David from the Temple that stood near it and from the promise of Christ that was affixed to it And this suddain rent of Solomons Kingdom did plainly teach that the King and Kingdom promised to David was not of this world but of another which King and Kingdom the revolting Tribes have now forsaken and by forsaking have lost Christ have lost Religion and have lost themselves And here is a kind of an Antichristian faction now risen in the world before Christs appearing The very foundation of this revolt of the Tribes was laid in the blood of Adoram Rehoboam seeketh to reduce the people with a strong hand whom with a gentle he would not retain PSAL. II. WITH the Story of the Apostacy of the ten Tribes read the second Psalm which was prophetically made by David Act. 4. 25. upon this revolt and rebellion and this is the first aim and intent of it though in a second and more full it hits upon the greater rebellion which this but typified and that is Judahs despising and crucifying the Lord of life being indeed exhibited as Israel despiseth him here being promised And as the Psalmist had touched in the first Psalm upon the fall of Adam who miscarried by walking in the counsel of the ungodly the Serpent and the seduced woman and had shewed a way how to withstand and escape such counsellings namely by meditation and delight in the Law of the Lord. So doth he in this Psalm touch upon the fall of the ten Tribes and how they miscarried by casting away the cords of obligation which God had tied them in to the throne of David and he giveth admonition to them to be wiser and adviseth both them and the generation that put the Lord to death and all ages to come To kiss the Son by a loving and submissive obedience as 1 Sam. 10. 1. and so to escape the wrath to come Matth. 3. when the Lords anger should be kindled and destroy the people that had been his destroyers 2 CHRON. XI From ver 5. to the end of the Chapter REhoboam fortifieth divers Cities Rehoboam 2 Ieroboam 2 Division 2 in Judah and Benjamin Rehoboam 3
clearly and therefore it was neither when Uzziah was made leprous nor in the year when he died as the Jews conjecture but it was before After this came a Plague of more misery but of lesser terrour and that was of fearful and horrid Locusts Caterpillars and Cankerworms whose like the oldest men alive had never seen Joel 1 2 3 c. These came towards harvest time in the beginning of the growth after mowing Amos 7. 1. And then were the fields and trees laden with corn and fruit but these laid the vines waste and barked the fig-trees Joel 1. 7. And causeth the harvest of the field to perish and the trees to wither so that there was not corn and wine sufficient for a meet Offering and drink Offering in the House of the Lord ver 10 11 12. then did the Cattel groan ver 18. and the beast of the field did languish Hos. 4. 3. This heavy Plague of Locusts was at last removed by prayer but the sins of the people called for another Therefore the Lord called to contend by fire Amos 7. 4. namely by an extreme drought with which were mingled fearful flashes of fire which fell from Heaven as in Egypt Eccl. 9. 23. and devoured all the pastures of the wilderness and the flame burnt up all the trees of the field Joel 1. 19. and some Cities were consumed by fire from Heaven as was Sodome Amos 4. 11. Esay 1. 9. And the rivers of water were dryed up Joel 1. 2. yea even the great deep was devoured by the heat and part of it eaten up Amos 7. 4. and the fishes destroyed Hos. 4. 3. After all these judgments when they prevailed not but the people were still the same God set a line upon his people and decreed that the high places of Isaac should be desolate and the Sanctuaries of Israel should be laid waste Amos 7. 9. yet did not the Lord leave himself without witness but against and in these times of Judgment and successively and continually did the Lord raise up a race of Prophets among them both in Israel and Judah that gave them warning threatning instruction and exhortation from time to time and did not this only by word of mouth but also committed the same to writing and to posterity that all generations to come might see the abomination and ingratitude of that people written as it were with a pen of Iron and a point of a Diamond and might read and fear and not do the like The Prophesie of HOSEA CHAP. I II III IV. THE first Prophet of this race was Hosea and so he testifieth of himself chap. 1. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spake first by Hosea And thus as under an Hosea Israel did enter into the Land of Canaan Numb 13. 16. and under an Hosea were captived out 2 King 17. So did the Lord raise up an Hosea the first of these Prophets to tax their unthankfulness for the one and to foretel the fearfulness of the other His Prophesie is common both to Israel and Judah even as was his adulterous wife a mate as unfit for so holy a Prophet as her actions were fit to resemble such a wicked people The date of his Prophesie tells us that he began in the days of Uzziah and continued till the days of Ezekiah and so was a Preacher at the least seventy years and so saw the truth of his Prophesie fulfilled upon captived Israel Of all the Sermons that he made and threatnings and admonitions that he gave in so long a time only this small parcel is reserved which is contained in his little Book the Lord reserving only what his divine Wisdom saw to be most pertinent for those present times and most profitable for the time to come That being to be accounted canonical Scripture not what every Prophet delivered in his whole time but what the Lord saw good to commit to writing for posterity To fit every Prophesie of this Book whether Chapter or part of Chapter to its proper year when it was delivered is so far impossible as that it is not possible to fit them certainly to the Kings reign and therefore the Reader can but conceive of their time in gross as they were delivered by him in the time of his Preaching which was exceeding long only these two or three considerations and conjectures may not be unprofitable towards the casting up of some of the times and towards the better understanding of his Prophesie in some particular 1. He began to Prophesie in the days of Uzziah and began first of any that were Prophets in his reign as were Joel Amos and Esaiah Jonah was a Prophet in these times but there is no Prophesie of his left against Israel or Judah the second Verse of the first Chapter cited even now cannot be understood so properly in any sence as this that God now raising up in the days of Uzziah a generation of Prophets that should continue in a succession till the captivity and that should leave their Prophesies behind them in writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spake first of all these by Hosea Therefore whereas it is apparent that Amos by the date of his Prophesie ver 1. lived in those days of Uzziah which were contemporary with the days of Jeroboam so also is it apparent by this passage of Hosea that he himself began in some time of those concurrent years of Uzziah and Jeroboam which were fifteen and somewhat before the beginning of Amos. 2. His two first Chapters seem to be uttered by him in the very beginning of his Preaching of the first there can be no doubt nor controversie and the other two may be well conceived to be of the same date as appeareth by the matter In the first Chapter under the parable of his marrying an adulterous wife which he names Gomer the daughter of Diblaim either for that there was some notorious whorish wife in those times of that name or for the significansie of the words for they import corruption of figs as Jer. 24. 3. as our Saviour in a parable nameth a begger Lazarus either because there was some noted poor needy wretch of that name in those times or for the significansie of the word Lazarus signifying God help me as proper a name for a begger as could be given under this Parable I say of his marrying an adulterous wife and begetting children of her he foretels first the ruine of the house of Jehu this typified by a Son she bears called Jezrael then the ruine of the ten Tribes this typified by a daughter she bears which he calls Lo-ruchamah or unpitied for in these times of Jeroboam when Hosea began to Prophesie the Lord had pittied Israel exceedingly and eased them much of their trouble and oppressions 2 King 24 26 27. but now he would do so no more but Judah he would yet pitty and save them not by bow and sword but by an Angel in the days of Ezekiah
17 Division 239 AHAZ reigneth very Ahaz 2 Pekah 18 Division 240 wickedly serveth Baalim Ahaz 3 Pekah 19 Division 241 and burneth his Sons 2 Chron. 28. 3. that is one of his Sons 2 King 16. 3. in the fire to Molech Hezekiah is preserved by a special providence for a better purpose World 3268 Iotham 16 Ahaz 1 Pekah 17 Division 239 PEKAH is a desperate Ahaz 2 Pekah 18 Division 240 enemy to Judah and Ahaz 3 Pekah 19 Division 241 joyneth with Syria against Jerusalem to make Rezin a son of Tabeel or one of the the posterity of Tabrimmon King there Esay 7. 6. 2 KING XVI Vers. 5. ESAY VII AHAZ his wickedness bringeth Rezin and Pekah against Jerusalem but they cannot prevail against * * * Observe this phrase in ver 2. 13. the House of David for the promise sake Esay assureth Ahaz of deliverance from those two fire brands both Kings and Kingdoms which were now grown to be but tails and were ready to smoak their last He offereth Ahaz a sign which he scornfully refuseth and despiseth to try Jehovah his son Hezekiah is of another mind 2 King 20. 8. therefore the Lord himself giveth this sign That the Lord will not quite cast off the House of David till a Virgin have born a Son and that Son be God in our nature both which are great wonders indeed yet he threatens sad days to come upon Jerusalem before ESAY VIII ESay writes a Book full of no other words but this * * * Hasting to the spoil he hasteth to the prey Maher-shalal-hash-baz and takes two men that were of esteem with Ahaz Zechariah his father in law and Uriah the Priest to see and witness what he had done that so it might come to Ahaz his knowledge He also names a child that his wife bare him by this very name and all to confirm that Damascus and Samaria the two enemies of Judah now in Arms against it should speedily be destroyed He useth two several phrases of the same signification as applying them to the two places Samaria and Damascus yet doth he withal threaten those of Judah that despised the house and Kingdom of David because it was but like the waters of Shiloam of a very small stream in comparison of those great Kingdoms that were so potent and therefore that desired to be under one of those great Kingdoms and to make confederacy with it such men he threatens that he will bring upon them a Kingdom great enough which should come as a mighty River since they despised the small stream and should over-flow Emmanuels land all over He prophesieth glorious things of Emmanuel himself as that he should be a Sanctuary that he should have children or Disciples that he should give them a law and testimony which should be Oracles to inquire at and that whosoever should * * * Vers. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And â—e transgresseth against it i. e. against the Testimony ver 2. or the Gospel transgress that law and testimony should be hard bestead famished perplexed and at last driven to utter darkness ESAY IX THAT this darkness shall be a worse darkness and affliction then that was in Galilee in their captivity either by Hazael or the Assyrian for those places saw light afterward for the Gospel began there but the contempt of the Gospel should bring misery irreparable He speaketh again glorious things concerning Christ the Child promised before Davids house fail the Prince of Peace and * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. Father of Eternity A letter of note and remarkableness is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lemarbeh in ver 7. Mem clausum to shew the hiddenness and mysteriousness of Christs Kingdom different from visible pomp and to hint the forty years before Jerusalems destruction when this Dominion increased through the world The juncture of the first verse of this Chapter with the last of the preceding and this subject of vers 9. 11. shew plainly that this Chapter is of the same time with those two before ESAY XVII HERE also is the Reader to take in this seventeenth Chapter of Esay made upon the very same subject that these three last mentioned the seventh the eighth and the ninth were namely concerning the final ruine of Damascus and Ephraim And whereas Damascus was destroyed and captived in the beginning of the time of Ahaz and as it is easily argued thereupon that this Prophesie that foretelleth the destruction of it should be set before the Story that relateth its destruction so it may be concluded that this Prophesie may be very properly taken in here upon these considerations 1. Till the time of the raign of Ahaz the Prophet meddles not with Damascus and Ephraim joyned together namely not till they joyned together to invade Judah 2. Step but one step further in the Chronicle then this very place where we would have this Chapter taken in and Damascus is ruined And therefore this Chapter had to deal with Damascus and Ephraim joyned together it is an argument that it is to be laid no sooner then here and since it is a Prophesie of the destruction of Damascus before it come it can be laid no further forward Now the reason why it lieth in that place of the Book where it doth is because there are many Prophesies against many several places laid there together and when the Lord is dealing threatnings among all the Countries and places thereabout Damascus and Ephraim could not go without And therefore as these three last named Chapters are laid where they be as single and singular denuntiations against these two places so is this Chapter laid where it is because it should there go in company with other threatnings ESAY XXVIII IN the same manner is the eight and twentieth Chapter of this Book which foretelleth also the destruction of Ephraim laid beyond its proper time among Chapters on either side it that are of a date after Ephraim was destroyed but it is laid there that threatnings against that place might also come in among the threatnings against other places And since there is no certain notice of what date that Chapter is it may not unfitly be taken in here and so all Esays Prophesies against Ephraim come together 2 CHRON. XXVIII vers 4 to vers 16. REZIN and Pekah returning to their several homes from Jerusalem which they could not overcome spoil Judah miserably as they go Pekah slayeth 120000 men and taketh 200000 women and children Captives but they are mercifully used and inlarged at the admonition of a Prophet the only good deed that we read of done in Samaria of a long time Rezin also carrieth a great Captivity away to Damascus 2 KING XVI ver 6. AND not content with that he taketh his opportunity after he comes home now Judah is so low to take in Eloth the Sea-town in Edom which Uzziah had recovered in the beginning of his reign
upon this occasion from vers 24. of Chap. 22. to the end all the Prophesies that refer to his time and concern his person are also brought up together viz. Chap. 23. and 24. that the matters concerning him might be laid together in one place The 25 Chapter is dated by Jehoiakims fourth year yet laid before Chap. 26. 27. that bear the date of the beginning of his reign because it pointeth out the term and space of the Babylonian Captivity which was indeed the main subject of Jeremies Prophesie and therefore when in the preceding Chapters he had fore-told the captivity both to and of Jehoiakim and Jehoiachin and in the five and twentieth he sets himself to fore-tel and measure out the space of the Captivity therefore these Chapters that handle that main and general head of his Prophesie are laid thus forward and together and then particular matters are laid after So that these 26 27 Chap. to ver 12. do joyn in proper current of time and Chronicle to vers 23. of Chap. 22. and the reason of the interposition of the other Chapters may be conceived of as hath been said In Chap. 26. Jeremy is in danger of his life by the Priests and false Prophets but acquitted by the Elders They alledge two contrary examples one of Hezekiah who piously submitted to Micahs Prophesie and troubled him not for it and the other of Jehoiakim who cursedly slew Urijah for Prophesying the truth the former they propose as a Copy to be followed and the other as a caution not to shed more Prophets blood in murdring Jeremy for too much was lately shed already in the murder of Urijah In Chap. 27. to vers 12. Jeremy is injoyned to make yokes and bonds to denote servitude and subjection to Babel but in the entry of the Chapter there is a visible difficulty for in the beginning of Jehoiakims reign Jeremy is commanded to make bonds and yokes and to send them to certain Kings by the messengers that came to Zedekiah King of Judah now how can Zedekiah be called King of Judah in the beginning of the reign of Jehoiakim since Jehoiakim reigned eleven years and Jehoiachin three months before Zedekiah came to reign Answ. These things are to be understood to be spoken Prophetically concerning Zedekiah as well as concerning Nebuchad-nezzars sons for the Lord by the Prophet fore-tels that Nebuchad-nezzar should reign and his son and Grand-child after him and therefore must the Prophet presently make yokes and bonds and put them of his own neck in token of Judahs subjection which indeed begun in the very next year And he fore-tels withal that Zedekiah should reign and that divers Kings should send Messengers to him and by them should Jeremy send those yokes to those Kings c. World 3401 Division 372 Iehoiakim 3 The latter part of this third year of Jehoiakim is the beginning of Nebuchad-nezzars first year for his first year took up part of Jehoiakims third and part of his fourth this is apparent by comparing Dan. 1. 1. with Jerem. 25. 1. The fourth of Jehoiakim is indeed most commonly reckoned as Nebuchad-nezzars first but we shall observe hereafter that there are intimations sometimes in Scripture to teach us to understand that reckoning according to this account DANIEL 1. to vers 8. And 2 KING XXIV vers 1. 2 CHRON. XXXVI vers 6 7. World 3402 Division 373 Years of Captivity 1 Iehoiakim 4 IN this third year of Jehoiakim Nebuchad-nezzar besiegeth and taketh Jerusalem and Jehoiakim he putteth him in fetters to carry him to Babel but restoreth him again to the Throne as a tributary to the crown of Babel and so Jehoiakim becomes his servant three years Here begins the seventy years Captivity and the seventy years of the rule of Babel Jer. 25. 11 12. 29. 10. In this captivity were carried away Daniel Hananiah Mishael and Azariah and now is that sad Prediction to Hezekiah fulfilled 2 King 20. 18. and that of Zephany Zeph. 1. 8. DAN 1. from vers 8. to 18. DANIEL and his three fellow Nobles now in Babel refuse the Court diet and betake themselves to an austerity of diet but once more to be paralleld in all the Scripture and that was in John the Babtist yet they come on and grow fresh and fat to shew that man liveth not by bread only c. JEREMY XXV IN this fourth year of Jehoiakim which was the first year of Nebuchad-nezzar vers 1. Jeremy prepareth a cup of indignation for Jerusalem and for all the Nations round about it and at last for Sheshach or Babylon it self JEREMY XLVI XLVIII XLIX to vers 34. JEREMY prophesieth against Pharaoh Necho and Egypt foretelling the overthrow of his Army at Carchemish which accordingly came to pass this year and then the Lord avengeth the death of good Josiah as vers 10. This Chapter though it fell under the time of Jehoiakim yet is it laid so far in the Book as after the story of Judahs going into captivity and into Egypt for a reason which shall be touched presently and so shall the method of Chap. 48. 49. be taken into consideration JEREMY XXXVI to vers 9. BARUCH writeth the Prophesie of Jeremy in a Book and readeth it in the Lords House on the solemn Fast day the tenth of Tizri probably in the fourth of Jehoiakim vers 1. This Chapter lieth after many Prophesies of the times of Zedekiah because he would lay the relation of historical things and particularly of Jeremies sufferings together In Chap. 36. is told that he was imprisoned in Jehoiakims time vers 5. and his Book burnt by that wicked King In Chap. 37. is told that he was imprisoned in Zedekiahs time vers 15. and in Chap. 38. how he is put into the dungeon JEREMY XLV A Message comes to Baruch from God upon his writing out of Jeremies Prophesie in the fourth of Jehoiakim The looking back upon Chap. 43. 44. and considering the tenour of them will give light and a reason for the placing of this Chapter and the next following so far in the Book though they are of so early a date in the reign of Jehoiakim Upon Johanans carrying the people into Egypt contrary to the express Word of God Jeremy denounceth sad things to the Jews now in Egypt and sure destruction to Egypt it self this in Chap. 43. from vers 9. c. and in Chap. 44. thorow out Then is laid the relation of the comfort and incouragment that Jeremy gave Baruch many years before the time of the other Prophesies Then Baruchs safety in Aegypt and in her miseries might be thence intimated and observed For thither had Johanan brought Baruch Chap. 43. 6. And the like juncture of Stories was observed at Exod. 18. where Jethroes coming to Israels Camp is storied instantly after the story of the curse passed upon Amalek to shew that he fell not under that curse though he lived in that Nation After the intertexture of this 42 Chapter
captive saith in his seventh year they were three thousand and twenty three Jews and in his eighteenth three thousand and thirty two from Jerusalem in which if the Reader ruminate well upon the matter he will find a great deal of difficulty For 1. He never mentioneth in this reckoning either the Captivity in the fourth of Jehoiakim which was the first Captivity not the Captivity of Jechoniah in which the most people were carried away And. 2. There is no mention else-where of Nebuchad-nezzars carrying away into captivity from Jerusalem either in his seventh year or in his eighteenth but of his doing so in his eighth there is mention 2 King 24. 12. and in his nineteenth Jer. 25. 12. Now for answer 1. To the First The Prophet doth not here speak simply of the persons that were captived but of persons that were captived and put to death for that was the very tenour of his speech in the verse immediately before And for the confirming of this it is observable that in these two verses he mentioneth only the Captives that were caused by an open Rebellion Jehoiakims and Zedekiahs and upon those followed slaughter upon cold blood but in the fourth of Jehoiakim when Daniel and his fellows were captived and when Jechoniah was captived with 18000 more there was no such slaughter because there was no such rebellion And by this very consideration we may learn what was the end of Jehoiakim against whom Jeremy threatned the burial of an Ass although the Scripture hath not clearly expressed it else-where To the second we have given some piece of an answer before more fully now Nebuchad-nezzars first year was properly in Jehoiakims third for then is the first news you hear of him Dan. 1. 1. but withal his first year is counted with Jehoiakims fourth in which the seventy years Captivity began for then he had captived Jerusalem and according to these two reckonings the Scripture reckons sometime by the first as Nebuchad-nezzars first year properly some-time by the second as being his first year over Israel and of the seventy of Captivity after which matter the Scripture looketh with special notice Now Jehoiakims Captivity was in Nebuchad-nezzars eighth according to the first date but it is said to be in his seventh according to the second and the rather because Jechoniah was captived the same year and so the one is distinguished from the other And so Zedeliahs captivity was in Nebuchadnezzars nineteenth according to the first date and propriety but said here to be in the eighteenth according to the second and the rather to include in the number of the captived and slain those whom Nebuchad-nezzar caught of the Jews when he marched away from the siege of Jerusalem the year before when the King of Egypt raised it for then it is not imaginable but he caught some and how he would deal with them they being in open rebellion we may well suppose JEREMY XL. from vers 7. to the end And XLI all 2 KING XXV vers 22 23 24 25. THE dispersed Captains and Companies that had fled for their safety up and down for fear of the Chaldean Army do ralley and come together to Gedaliah the Governour for protection Jeremy amongst these reckoneth Jonathan and the Sons of Ephai the Netophathite which the Book of Kings omitteth either for that these were slain with Gedaliah by Ismael as Jer. 41. 3. and never came to Egypt whither the Book of Kings and Jeremy bringeth those rallied Captives and People after Gedaliahs death Or that Jonathan came as an inferiour to Johanan his brother and that these sons of Ephai the Netophathite came under the colours of Seraiah the Netophathite and so the Book of Kings reckons only the Colonels or chief Commanders In the seventh Month Ismael some younger brother of the Royal blood and ten Nobles of the Court envying Gedaliahs promotion do traiterously murder him This was a very solemn month in it self for the Feast of Trumpets expiation and Tabernacles that should have been in it and in this month of old had Salomon kept the dedication of the Temple and sent the people home with joyful hearts afterwards but how is the matter altered now Ismael also killeth seventy Samaritan Proselites such as were coming to the Feast of Tabernacles and casteth them into a trench that Asa had made to be a stop betwixt the Samaritans and himself then made to keep off Samaritans enemies to their Religion now filled with Samaritans friends to it The little dealing that the Jews had with the Samaritans and the flying about of the Chaldean Troopers had made such interception of intelligence that these poor men knew not of the firing of the Temple though it were in the fifth month till they be upon the way towards it and then understanding of it they rent their clothes c. JEREMY XLII XLIII And 2 KING XXV vers 26. THE Captains and people upon the death of Gedaliah go into Egypt though they had promised to be ruled by the voice of the Lord and though the Lord had flatly forbidden them to go thither and so had done of old that they should never return to Egypt Poor Jeremy is carried along with them and when he comes there he prophesieth both against Egypt and them World 3421 Captivity 20 The Jews are now setled in Egypt and in time they fall to a common and open Idolatry for which Jeremy reproveth them and threatneth them very sore In vers 9. he seemeth to give a close touch upon the Idolatry of Salomons wives the first original of Idolatry to the Kings of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wickednesses of the Kings of Judah and the wickednesses of his wives which indeed may be well construed of every one of their wives But the quaintness of the phrase seemeth to hint some such a particular thing and it may the rather be so understood because he is here taxing the present Idolatry of the Jews wives in Egypt and ripping up the sore to the very head which indeed was first those wives of Solomon Observe in vers 25. how the Hebrew Syntax seemeth to twit these mens base uxoriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using the Verb in the feminine Gender though he speak to the men Now in the 45 Chap. of this Book of Jeremy vers 1. It is said that Baruch had written these words in a Book at the mouth of Jeremy in the fourth year of Jehoiakim what these very last words mentioned before But this is very unlikely for these last speeches appear to be uttered upon emergency the meaning of it therefore is that Jeremy in the fourth of Jehoiakim had uttered Prophesies to this purpose that Jerusalem should be destroyed and the Land left desolate and the people captived and mischief and misery following them which is cleered to be accomplished in the story of these Chapters and therefore this 45 Chapter is laid here though the story
of it was nineteen or twenty years ago to shew and to record the truth of those things which that wretched King Jehoiakim would not believe but burnt the Book in the fire And these are the subject of the other Copy that Baruch wrote when the first was burnt EZEKIEL XXXIII THIS twentieth year of Nebuchad-nezzar and of the first Captivity was the twelfth year of Ezekiels Captivity with Jeconiah And on the tenth month of this year and on the fifth day of that month Ezekiel hath intelligence that Jerusalem was fired vers 21. Temple and all It is almost a year and an half since the thing was done and yet intelligence comes but now The evening before these tidings came to him his mouth is opened again to Prophesie to his own people which he had not done since the day that Nebuchad-nezzar first laid siege to Jerusalem three years ago whereof one year and a half was taken up in that siege and one year and somewhat above an half since the City was taken Compare Chap. 24. vers 1. 26 27. In this space of time though Ezekiel were dumb to Israel yet was he not to other Nations for he Prophesieth many sad things against other Countries as is apparent by the Chapters taken up before EZEKIEL XXXII IN the same year viz. the twelfth of Ezekiels and Jechonias Captivity he hath a Prophesie against Egypt in the last month of the year on the first day of the month and another on the fifteenth day of the same month vers 27. Now the dislocation of this Chapter is easily seen for the three and thirtieth Chapter that followeth it is dated in the tenth month of this twelfth year and this in the twelfth month But the reason of this transposition is almost as easily seen namely because there are divers Prophesies against Egypt and other Countries before and this is also brought thither to them that it may lye with them EZEKIEL XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX Captivity 21 ALL these Chapters of Ezekiel fall not under any expressed or determinate Captivity 22 date the fortieth Chapter does under the date of the five and twentieth year of Jechoniahs captivity therefore we are to conceive at large of the time of these Chapters that they were delivered between the twelfth year of that Captivity by which the three and thirtieth Chapter is dated and the five and twentieth by which the fortieth JEREMY LII vers 30. World 3424 Captivity 23 IN the three and twentieth year of Nebuchad-nezzar or the three and twentieth of the first Captivity for these run parallel Nebuzaradan Captain of the Guard carried away captive of the Jews seven hundred and forty five persons it may be this was in revenge of the base usage of Gedaliah and the Chaldeans that were with him And here is the last blow of the Jews given by the Babylonian and now is Judea and Jerusalem in full and compleat Captivity PSAL. CXXXVII AND here it may not be impertinent to take in the 137 Psalm which describeth the posture and sorrow and soorn of these captived ones as they sate in Babel 1 CHRON. II III IV V VI VII VIII IX Captivity 24 NOR may it be unproper in this place to read and view again these Captivity 25 Chapters of the first of Chronicles It is true indeed that they and Captivity 26 their Texts broken in pieces might be laid to be read in other places as was Captivity 27 said before as those Genealogies and Stories that are recited else-where in Captivity 28 Scripture to be laid with those places where they are mentioned and those Captivity 29 that are not mentioned again in Scripture to be laid with the Stories of such Captivity 30 times as the best evidence or probability will tell when they came to pass or Captivity 31 were in being Those Texts that tell of Plantations of Cities or Countries Captivity 32 to be laid in that place in the Book of Joshua that relateth the dividing of the Land as was done there Those that draw long Pedegrees to conclude in some famous man as the Pedegree of Korah to Samuel Chap. 6. these to be brought in at the Story of that famous man Thus might these Genealogies and Chapters be taken up But since Chap. 9. 1. telleth that these Genealogies were written in the Book of the Kings of Israel and Judah that were captived and since divers places in these Chapters speak of the Captivity and of these latter times and since the reading of these Chapters after the Story of Jerusalems Captivity is as it were a short review of the planting and setling and growing of that Nation in that Country out of which the Story of the Captivity hath told the Reader they were now removed it may be very methodical and proper upon these considerations and very profitable to take in these Chapters and to read them here again EZEK XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII World 3434 Captivity 33 THIS thirty third year of the first Captivity and of Nebuchad-nezzar Captivity 34 was the five and twentieth of the Captivity of Jechoniah and Ezekiel And now the Lord sheweth the Prophet a new Temple bigger then all the old Jerusalem and a new Jerusalem bigger then all the Land of Canaan by these very dimensions shewing that these things cannot literally but must spiritually be understood EZEKIEL XXIX from vers 17. to the end And XXX to vers 20. World 3436 Captivity 35 THIS seven and twentieth year of his Captivity Ezekiel hath another Prophesie against Egypt and this is the last we have of this Prophet and it is laid here though it should have been last in the Book that all the Prophesies against Egypt might come together Nebuchad-nezzar had lately taken Tyrus and it had cost him very dear and this year he taketh Egypt as the pay of his Souldiers for that service And now is Babylon intire Monarch of all the World and Nebuchad-nezzar become the golden head Egypt the only Kingdom that opposed him being subdued DANIEL II III IV. World 3437 Captivity 36 NEBUCHAD-NEZZAR now come to his height hath a dream of the four Monarchies of the tree cut down c. grows proud and will be worshipped for a God The three Princes of Judah live in the fire they were now at the least 40 years old and therefore improperly but commonly called the three children This year is called the second year of the Kingdom of Nebuchad-nezzar Dan. 2. 1. not of his first being King but of his intire Monarchy when Egypt the only potent Prince and Nation that stood against him was now subdued So the first year of Cyrus is to be understood Ezr. 1. 1. not the first year of his being King but the first year of his universal Monarchy as the very next verse explaineth it The Lord God hath given me all the Kingdoms of the Earth Some part of this year is Nebuchad-nezzar mad Captivity 37 Nebuchad-nezzar mad Captivity 38
Darius and their Astyages were all one and that Darius because of his Grand-fathership did bear the name of the Royalty though Cyrus in this conquest had equal share with him and was for other victories a Conqueror beyond him Not to insist upon those mixtures of fabulousness that the Heathens have invented for the inhancing of the credit of Cyrus as they were used to do about men that were the first raisers of a Kingdom as that his Grand-father Astyages delivered him to Harpagus a Noble Man as soon as he was born to be made away that Harpagus afraid of such a Fact delivered him to the Kings chief Shepherd for such a purpose that he laid and left the infant in a wood that it was there nourisht by a Bitch that the Shepherds wife took it home and nurst it and exposed an infant of her own instead of it c. To omit these things which were invented only for the honour of the beginning of the Persian Empire we may safely take up that relation which is unanimously given by all their Historians and in which there can be no flattery at all suspected and that is of the Pedigree and descent of Cyrus and the names and qualities of his Parents and so they give him for the son of Cambyses the King of Persia and of Mandane the Daughter and only child of Astyages King of Media and so was he heir to both the Kingdoms Now upon the conquest of Babylon Darius or Astyages plat-forms the Government of that Monarchy under one hundred and twenty Governours in the one hundred and twenty Provinces that belonged to it And above these he set a Triumvirate or three Princes to be supervisors to them and to take their accounts both of Tribute and Affairs Daniels knownness in Babylon which was newly taken for his divine and wonderful wisdom and spirit bringeth him to be one of these three and that promotion and his singular carriage in it bringeth him into envy and that into the Lions Den c. This occurrence may be conceived to have been presently after the conquest of Babel even in the compass of that year upon these grounds 1. Because Darius it is like would form the Government of his Monarchy as soon as he had it and Daniel would not be long unenvied when promoted 2. It is very probable that Darius reigned but a little beyond this year 3. The writing of this Chapter in the Chaldee Tongue may be some argument that this occurrence befel Daniel while he was in Chaldea DANIEL VIII THE first and second Verses of this Chapter plainly shew that Belshazzar reigned but three years for it telleth that in the third year of Belshazzar Daniel was in Shushan the royal City of Persia. It cannot be imagined that he was there in Belshazzars life time for his preferment and residence was in Babylon till Babylon fell but his coming thither was by the transporting of him thither by the Persian Monarch after he had conquered Babylon who as it appeareth by vers 27. had preferred him there and interessed him in the Kings imployment This is called the third year of Belshazzar purposely that we might learn to give the first year of Cyrus its proper date Belshazzar was dead and gone and Darius had fashioned the Babylonian Monarchy into another Government Daniel had been cast into the Lions Den in Babylon and was now removed to the Court of Persia Cyrus and Darius had ruled all for a certain space and yet is this Chapter and the occurrences in it dated by this that it was the third year of Belshazzar partly that we might learn to reckon the first of Cyrus and Darius not the very year that Babylon fell but the year after and partly that we might observe how in the very year that the Medes and Persians destroy Babel the Lord revealeth to Daniel the destruction of the Medes and Persians and the two Monarchies after them All the Chapters in Daniel from Chap. 2. vers 4. to the beginning of this Chapter are written in the Chaldee Tongue and from the beginning of this Chapter to the end of the Book he writeth in Hebrew for the affairs that fell under the Chaldean Monarchy he hath registred in the Chaldean Tongue but now that Kingdom is destroyed he will have no more to do with that Language but thence forward he applies himself to write his own native Tongue the Hebrew seeing that God would not have the Persicke under which Language he now was to be the original of any part of Scripture DANIEL IX DANIEL knowing from Jeremies Prophesie that the seventy years of Captivity were now fully expired addresseth himself to God by prayer for their return He receiveth not only a gracious answer to his desire but a Prediction of what times should pass over his people till the death of Christ namely seventy weeks or seventy times seven years or four hundred and ninety This space of time the Angel divideth into three unequal parts 1. Seven sevens or forty nine years to the finishing of Jerusalems Walls 2. Sixty two sevens or four hundred thirty four years from that time till the last seven 3. The last seven in the latter half of which Christ Preacheth viz. three years and an half and then dieth c. The twenty seventh Verse therefore is to be read thus He shall confirm the Covenant with many in the one week and in half that week he shall cause Sacrifice and Oblation to cease c. So that from this year to the death of Christ are four hundred ninety years and there is no cause because of doubtful Records among the Heathen to make a doubt of the fixedness of this time which an Angel of the Lord hath pointed out with so much exactness EZRA CHAP. I. And 2 CHRON. XXXVI vers 22. 23. CYRUS published a Decree for the Jews returning to their own Land again This Decree was signed at the very instant of Daniels prayer Dan. 9. 23. Darius was yet alive and reigning as appears by comparing Dan. 9. 1. but the Decree and Proclamation is the Act of Cyrus not only in regard of a Prophesie that went before concerning him Esay 44. 28. but also because he was the greater Conqueror and the greater Prince For 1. He was not only sharer with Darius in the Conquest of Babylon but was also sharer with him in the Kingdom of Media as being sole heir to it but Darius had no claim with him in the Kingdom of Persia. 2. Berosus not that of Annius but cited by Josephus Lib. 1. cont Apion saith that Cyrus had conquered even all Asia before he came to besiege Babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus delivered out to Zerubabel who by the Chaldeans was called Shesbazzar all the Vessels of the Temple that Nebuchad-nezzar had captived In the summing of them there is some obscurity for there is a particular given only of two thousand four hundred ninety nine and yet the Text summeth up
after his absence from Jerusalem which how long it was is uncertain when he returneth thither again findeth things exceedingly out of order which he seeketh to reform He lived after this to the times of Darius the last King of Persia for he speaks of him Chap. 12. 22. and of Jaddua the High Priest who met Alexander the Great when he came to Jerusalem and to whom Alexander shewed so great respect as Josephus reporteth Antiq. Lib. 11. Caput ult Ezra liveth also near towards the times of Jaddua for he wrote the Book of Chronicles in the time of Johanan Jaddua's father Nehem. 12. 23. and so he lived well towards the expiration of the Persian Monarchy He was born at the least fifty years before Cyrus first and from thence to Darius his thirty second were forty nine years an hundred in all within one And after that he weareth out the time of one High Priest namely Joiada and writeth in the time of Johanan or Jonathan the next High Priest after him This consideration also helpeth to confirm that account of the times and Kings that we have given from Cyrus hither The Prophesie of MALACHI MALACHI the last of the Prophets of the Old Testament is held by some to have been Ezra but that matter is not much material and it is little certain And something uncertain are his his times if we should go about to be curious in determining of them but only this we may conclude of him that he lived in the times of corruption the beginning of which are mentioned by Nehemiah He prophesieth against the strange marriage mentioned there Nehem. 13. 23 28. Mal. 2. 11. And against the detention of Tithes mentioned there Neh. 13. 10 11. Mal. 3. 8. And against other prophannesses Neh. 13. 15. c. Mal. 1. 13. 2. 8. c. He concludeth with turning them to the study of Moses and the Old Testament and to the expectation of Elias Baptist the beginning of the new Because after his departure out of the world the spirit of Prophesie also departed and was a stranger among the Jews till the dawning of the Gospel The Apochrypha Books that were written in the time between wanted the dictating of that spirit for it was now departed And thus endeth the Old Testament in a prediction of the Baptist to come and in a threatning of a curse upon the unbelieving Jews FINIS THE HARMONY Chronicle and Order OF THE NEW TESTAMENT The Text of the Four EVANGELISTS Methodized The Story of the ACTS of the APOSTLES Analyzed The Order of the EPISTLES Manifested The Times of the REVELATION Observed All Illustrated with variety of OBSERVATIONS Upon the Chiefest Difficulties Textual and Talmudical For clearing of their Sense and Language With an Additional DISCOURSE CONCERNING The Fall of JERUSALEM AND THE Condition of the JEWS in that Land afterward By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Thomas Parkhurst at the Bible and three Crowns in Cheapside near Mercers Chappel M DC LXXXII TO THE READER I Shall not trouble the Reader with any long Discourse to shew how the Scripture abounds with transposition of stories how the Holy Ghost doth eminently hereby shew the Majesty of his style and Divine Wisdom how this is equally used in both Testaments what need the student of Scripture hath carefully to observe those dislocations and what profit he may reap by reducing them to their proper time and order I Shall only in brief give account of what I have done in the ensuing Treatise which refers to that way of study of the New Testament Some years ago I published The Harmony Chronicle and Order of the Old Testament observing what transpositions may be observed there the reason of their dislocating and where in Chronical account is their proper time and place and accordingly manifesting the genuine Order of the Books Chapters Stories and Prophesies through the whole Book The New Testament being Written and Composed after the very same manner of texture requireth the like observation and having made the Assay upon the one I could not but do the like by the other I have therefore first observed the proper Time and Order of the Texts of the Evangelists and how all the four may be reduced into the current of one Story and thereby evidences taken out of them themselves I could willingly have published the Text it self in that Order for so I have transcribed it from end to end and so I offered it to the Press but found its passage difficult So that I have been forced to give directions for the so reading of it only by naming Chapters and verses It would have been both more easie and more pleasant to the Reader had the Text of the four been laid before him in several Columes but his examining and ordering it in his own Bible by the intimations given will cost more labour indeed but will better confirm memory and understanding The Acts of the Apostles do not much scruple the Reader with dislocations but the taking up of the times of the Stories is not of little difficulty and yet in some particulars of some necessity These are observed where most material according to what light and evidence may be had for them either in the Text it self there or elswhere Especially I have indeavoured to observe the times of the writing of The Epistles both those that fall in in those times that the Story of The Acts of the Apostles handleth and those that were written afterward For the fixing of some there is so plain ground from the Text that the time is determined certainly for others we are put to probability and conjecture yet such ground to build conjecture on that I hope there hath not been much roving from the mark I must stand at the Readers censure I was unwilling to have medled with The Revelation partly because I have no mind to be bold in things of that nature I see too much daring with that Book already and partly because I could not go along with the common stating of the times and matters there yet being necessitated by the nature of the task that I had undertaken I could not but deal with the Times and Order of things spoken of in that Book and that could not be done neither without some speaking to the things themselves which I have conjectured at referring all to better Iudgments by the best propriety of the Language and Dialect used I could observe where literally and where allusively to be understood Now because it would have been but a tedious task for the Reader only to study upon the meer dislocations and the ordering of them or only to be pondering how to lay all in their right current I have not only gone the way before him but have stewed his way all along with variety of observations as not obvious for such would have but added one tediousness to another so I hope not unprofitable nor without his delight I have not set
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
to express that but not any fixed time The Jews themselves have learned to make the same construction of it when they say Adrianus besieged Bitter three years and an half Jerus Taanith fol. 68. col 4. And this also that comfort might stand up against misery was the time of our Saviours Ministry when he restored decaied and ruined Religion in so happy a manner Dan. 9. 27. And this the Jews also have observed in that saying we have mentioned before The divine glory shall stand upon mount Olivet three years and an half and shall preach c. So that according to this interpretation of the numbers the things they are applied unto are facil The Gentiles shall tread the Lords Courts fourty two months and the two Witnesses shall Prophesie a thousand two hundred and sixty days clothed in sackcloth Meaning that the Gentiles shall worship God and attend upon him in a Gospel Ministry and for that allusion is made to the space of time that Christ administred the Gospel but this ministring and attending shall not be without persecution and trouble and for intimation of that allusion is made to the bitter times of Antiochus Two witnesses is a phrase taken from the Law In the mouth of two or of three witnesses every word shall stand and it means all that should bear witness to the truth in the times spoken of But more especially the Ministry which is charactered by the picture of Moses and Elias the two great Reformers in their several times the former the first Minister of the Jews the later of the Gentiles These are two Olive trees See Zech. 4. 3. Rom. 11. 17 24. and two Candlesticks See Chap. 1. 20. gracious in themselves and having light and holding it out to others They must finish and accomplish their work that they had to do and then be overcome by Antichrist and slain Their case is clearly paralleled with Christ their Masters by comparing it with which it is best understood He preached three years and six months in trouble and sorrow so they in sackcloth He having finished his Ministry was slain so they He revived and ascended so they likewise Now this that especially states the case and the counting of the progress of proceedings intended here is this That as Christ laid the foundation of the Gospel and when he having finished his Ministry was slain risen and ascended the Gospel was not extinct with him but increased more and more by the Ministry that followed after So seems this that alludes thereunto to be understood As that the two Witnesses should mean the first Ministry and bearing witness to the truth at the first breaking of it out of Popery which was followed with horrid persecutions and multitudes of Martyrdoms but these first Witnesses having so done their Testimony and vast numbers of them having sealed it with their blood and being gone to Heaven yet the Gospel increased and shook down a part of Rome even at these first beginnings Their dead bodies must be cast in the streets of the great City where our Lord was crucified The term The great City resolves that Rome is meant if there were no other evidence which see explained Chap. 17. 18. And by her power and sentence our Lord was crucisied and for a quarrel of hers being accused and condemned by Pilate as a Traytor to the Roman power for saying he was a King This is the rather mentioned now there is speech of Romes last bloodiness against Christs Witnesses that it might be shewed that it persevered the same to his that it had been to him and that to the last and that these Witnesses drunk but of the same cup that their Master had drunk before them She is called spiritually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews speak Sodom and Egypt Sodom for filthiness and Egypt for Idolatry and mercilesness Never did place under Heaven wallow in fleshly filthiness and particularly in the Sodomitick bestiality as Rome did about those times that John wrote and how little it hath been mended under the Papacy there are Records plain enough that speak to her shame He that reads Marâ—ial and Juvenal to name no more may stand and wonder that men should become such beasts and it had been better that those Books had been for ever smothered in obscurity then that they should have come to light were it not only for this that they and others of the like stamp do give that place her due character and help us the better to understand her description It is observable what Paul saith Rom. â—1 21 22 23 24. that because the Heathen had brutish conceptions concerning God abasing him he gave them over to brutish abasing their own bodies by bestiality or indeed by what was above bestial And so he shews plainly that Gods giving up men to such filthiness especially Sodomy was a direct plague for their Idolatrous conceptions of God and their Idolatry And to this purpose it may be observed that when the Holy Ghost hath given the story of the worlds becoming Heathenish at Babel for and by Idolatry Gen. 11. he is not long before he brings in mention of this sin among the Heathen and fearful vengeance upon it Gen. 19. Apply this matter to the case of Rome and it may be of good information The casting their dead bodies in the streets speaks the higher spite and detestation against them and in this particular they are described different from their Master And as they had prophesied three years and an half so they lay unburied three days and an half till there was no apparent possibility of their recovery But they revive and go to Heaven and a tenth part of the City falls by an Earthquake and seven thousand perish but the rest of that part of the City that fell who perished not gave glory to God Nine parts of the City left standing still whose ruine is working still from henceforward by the Gospel that these Witnesses had set on foot which brings in the Kingdoms to become the Kingdoms of Christ c. REVEL CHAP. XII AS Daniel Chap. 2. giveth a general view of the times from his own days to the coming of Christ in the mention of the four Monarchies in the four parts of Nebuchadnezzers Visionary Image which should run their date and decay and come to nothing before his coming and then in Chap. 7. handles the very same thing again in another kind of scheme and something plainer And then in Chap. 8. 10. 11. 12. doth explain at large and more particularly some of the most material things that he had touched in those generals So doth our Apocalyptick here and forward He hath hitherto given a general survey of the times from his own days to the end and now he goes over some of the chief heads again with explanation And first he begins with the birth of Christ and the Christian Church and the machination of the Devil to destroy both The Church
down of Idolatry and Heathenism in the Earth till the World was become Christian and then the Papacy arising doth Heathenize it again The destruction of which is set down vers 9. by fire from Heaven in allusion to Sodom or 2 King 1. 10 12. and it is set close to the end of the World the Devil and the Beast Rome imperial and the false Prophet Rome Papal are cast into fire and brimstone vers 10. where John speaks so as to shew his method which we have spoken of The Devil was cast into the lake of fire and brimstone where the Beast and the false Prophet are He had given the story of the beast and false Prophet the Devils agents and what became of them Chap. 19. vers 20. And now the story of the Devil himself for it was not possible to handle these two stories but apart and now he brings the confusion of all the three together and the confusion of all with them that bare their mark and whose names were not written in the Book of life REVEL CHAP. XXI THE Jerusalem from above described The phrase is used by Paul Gal. 4. 26. and it is used often by the Jews Zohar fol. 120. col 478. Rabbi Aba saith Luz is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem which is above which the holy blessed God gives for a possession where blessings are given by his hand in a pure Land but to an impure Land no blessings to be at all Compare Revel 21. 27 22. 15. Midras Till in Psal. 122. Jerusalem is built as a City that is compact together R. Jochanan saith The holy blessed God said I will not go into Jerusalem that is above until I have gone into Jerusalem that is below c. Ezekiels Jerusalem as we observed was of a double signification namely as promising the rebuilding of the City after the Captivity and foretelling of the spiritual Jerusalem the Church under the Gospel and that most especially At that John taketh at here and that is the Jerusalem that he describeth And from Isa. 65. 17 18. joyneth the creating new Heavens and a new Earth and so stateth the time of building this new Jerusalem namely at the coming in of the Gospel when all things are made new 2 Cor. 5. 17. A new People new Ordinances new Oeconomy and the old World of Israel dissolved Though the description of this new City be placed last in the Book yet the building of it was contemporary with the first things mentioned in it about the calling of the Gentiles When God pitched his Tabernacle amongst theâ—â— as he had done in the midst of Israel Levit. 26. 11 12. That Tabernacle is pitched in the fourth and fifth Chapters of this Book And now all tears wiped away and no more sorrow death nor pain vers 4. which if taken litterally could refer to nothing but the happy estate in Heaven of which the glory of this Jerusalem may indeed be a figure but here as the other things are it is to be taken mystically or spiritually to mean the taking away the curse of the Law and the sting of death and sin c. No condemnation to be to those that are in Christ Jesus The passages in describing the City are all in the Prophets phrase Ezekiel and Isaiah as compare these The Bride the Lambs wife vers 9. Sing O barren Heathen that didst not bear c. Thy Maker is thine Husband thy Redeemer c. Isa. 54. 1 5. Vers. 10. He carried me away in the Spirit to a great and high mountain Compare Ezek. 40. 2. That great City holy Jerusalem c. This refers to great dimensions of Ezekiels Jerusalem as also to the squareness the three gates of a side c. The glory of it described from thence and from Isa. 58. 8. 60. 2 3. 54. 11 12 c. The wall of it twelve thousand furlongs square or fifteen hundred miles upon every quarter East West North and South three thousand miles about and fifteen hundred miles high Wall of salvation Isa 26. 1. 60. 14. The foundations of the walls garnished with twelve precious stones see Isa. 54. 11. as the stones in the Ephod or holy Breastplate three upon every side as these were three and three in a row The first foundation stone here is the Jaspar the stone of Benjamin for Pauls sake the great agent about this building of the Church of the Gentiles The Jerus Talmud in Peah fol. 15. col 3. saith expresly that the Jaspar was Benjamins stone for it saith Benjamins Jaspar was once lost out of the Ephod and they said Who is there that hath another as good as it Some said Damah the son of Nethina hath one c. And I saw no Temple therein c. vers 22. here this Jerusalem differs from Ezekiels that had a Temple this none and it is observable there that the platform of the Temple is much of the measures and fashion that the second Temple was of but the City of a compass larger then all the Land which helpeth to clear what was said before of the double significancy of those things they promised them an earthly Temple which was built by Zerobabel but foretold a heavenly Jerusalem which is described here REVEL CHAP. XXII FROM Ezekiel Chap. 47. and from several passages of Scripture besides John doth still magnifie the glory happiness and holiness of the new Jerusalem Lively waters of clear Doctrine teaching Christ and life by him flowing through it continually Ezek. 7. 1 9. Cant. 4. 15. The Tree of Life lost to Adam and Paradise shut up against him to keep him from it here restored Then a curse here There shall be curse no more vers 3. See Zech. 14. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anathema non erit amplius c. He concludeth These sayings are faithful and true so he had said before at the marriage of the Lamb Chap. 19. 9. and again at his beginning of the story of the new Jerusalem Chap. 21. 5. referring to the several Prophesies that had been of these things and now all those sayings and Prophesies were come home in truth and faithfulness He is commanded not to seal his Book as Daniel was Dan. 12. 4. because the time of these things was instantly beginning and Christs coming to reveal his glory in avengement upon the Jewish Nation and casting them off and to take in the Gentiles in their stead was now at the door within three and an half or thereabout to come if we have conjectured the writing of this Book to its proper year There are two years more of Nero and one of confusion in the Roman Empire in the Wars of Otho Vitellius and Vespasian and the next year after Jerusalem falls And thus if this Book of the Revelation were written last of the Books of the New Testament as by the consent of all it was then may we say Now was the whole will of God revealed and committed to writing and from
journying home-wards though they missed him the other in returning that journey to Jerusalem and on the third day they find him in the Temple where he had slipped from them in the croud when they came to do their farewel-Worship §. In the Temple sitting in the midst of the Doctors Compare Psal. 82. 1. Hag. 2. 7. Mal. 3. 1 2. The Sanhedrin or great Bench of Judges and Doctors sate in the Court of the Temple This R. Solomon observeth upon the conjuncture of the end of the twentieth and beginning of the one and twentieth Chapters of Exodus for whereas the twentieth ends with An Altar of Earth shalt thou make unto me c. and the one and twentieth begins with And these are the judgments his collection from hence is that the Judges were to sit in the Sanctuary And to the same purpose and far more largely speaketh Maimonides The Sanhedrin saith he sate in the Sanctuary and their number was seventy one as it is said Gather me seventy men of the Elders of Israel and Moses was over them as it is said and let them stand there with thee behold seventy one The chiefest in wisdom among them they made head over them and he was the head of the Bench and Wisemen constantly call him Nasi the Prince and he stands in stead of Moses And him that is chief among the LXX they appoint second to the head and he sits on his right hand and he is called Ab beth Din or the Father of the Court and the rest of the LXX sit before them two according to their Dignity c. And they sit as it were in half the floor in a Circle that the Nasi and the Ab beth Din may see them all And they erected also two other Courts of Judges of twenty three men a piece one by the Gate of the Court and one by the Gate of the mountain of the house Maimond in Sanhedr per. 1. 5. That is one at the gate of the outer Court and another at the gate of the inner Now into which of these Societies our Saviour was got at this time it is something hard to determine since being in any of them he may be said to be in the Temple SECTION IX St. MATTHEW CHAP. III. The Ministry of John the Baptist the beginning of the Gospel Multitudes baptized IN those days came Iohn the Baptist preaching in the wilderness of Iudea 2. And saying Repent ye for the Kingdom of Heaven is at hand 3. For this is he that was spoken of by the Prophet Esaias saying The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths streight 4. And the same Iohn had his f f f f f f A rough garment the garb of a Prophet Zech. 13. 4 rayment of Camels hair and a leathern g g g g g g See Elias so arrayed 2 King 1. 8. girdle about his loins and his meat was h h h h h h A clean meat Liv. 11. 22. locusts and wild i i i i i i Honey abroad in the fields a Deut. 32. 13. Judg. 14. 8. 1 Sam. 14. 26. honey 5. Then went out to him Ierusalem and all Iudea and all the Region round about Jordan 6. And were baptized of him in Iordan confessing their sins 7. But when he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of Uipers who hath warned you to flee from the wrath to come 8. Bring forth therefore fruits meet for repentance 9. And think not to say within your selves We have Abraham to our Father For I say unto you that God is able of these stones to raise up Children to Abraham 10. And now also l l l l l l The same word is used by the LXX Psal. 74. 6. Judg. 9. 48. 1 Sam. 13. 20. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syrian hath is used by the Chaldee Par. Joh. 14. 20. or in our English 29. v. is the ax laid unto the root of the trees Therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire 11. I indeed baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to bear he shall baptize you with the Holy Ghost and with fire 12. Whose fan is in his hand and he will thoroughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire St. MARK CHAP. I. THE beginning of the Gospel of Iesus Christ the Son of God 2. As it is written in the Prophets Behold I send my Messengers before thy face which shall prepare thy way before thee 3. The voice of one crying in the Wilderness Prepare ye the way of the Lord make his paths streight 4. Iohn did baptize in the Wilderness and preach the Baptism of repentance for the remission of sins 5. And there went out unto him all the land of Iudea and they of Ierusalem and were all baptized of him in the river of Iordan confessing their sins 6. And Iohn was clothed with Camels hair and with a girdle of skin about his loins and he did eat locusts and wild honey 7. And preached saying There cometh one mightier then I after me the latchet of whose shoos I am not worthy to stoop down and unloose 8. I indeed have baptized you with water but he shall baptize you with the Holy Ghost St. LUKE CHAP. III. NOW in the fifteenth year of Tiberius a a a a a a Called Claudius Tiberius Nero and for his vitiousness and intemperance Claudius Bibâ—rius Mero Suâ—t in Ti. c. 42. Caesar b b b b b b Pontius was a common prâ—nomen among the Romans as Pontius Nigrinus Dion lib. 58. Pontius Fregellanus Tac. an l. 6 Pontia Id. ib. lib. 13. derived belike a ponte Pontius c c c c c c A Pilo a Roman weapon or pila a pillar Pilate being Governour of Iudea and Herod being Tetrarch of Galilee and his brother Philip Tetrarch of Iturea and of the region of Trachonitis and Lysanias the Tetrarch of Abylene 2. d d d d d d In Josephus called Ananus Annas and Caiaphas being the High Priests the word of God came unto Iohn the Son of Zacharias in the wilderness 3. And he came into all the Country about Iordan preaching the Baptism of repentance for the remission of sins 4. As it is written in the Book of the words of Esaias the Prophet saying e e e e e e Not Christ the crier and John his voice as some would understand it but John the crier and his voice his preaching The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths streight 5. Every valley shall be filled and every mountain and hill shall be brought
exact performance Do this and live and He that doth not all the words of this Law is cursed But John called for repentance and for renewing of the mind and for belief in him that was coming after disclaiming all righteousness by the works and performance of the Law but proclaiming repentance for non-performance and righteousness only to be had by Christ. So that here were new Heavens and a new Earth begun to be created a new Commandment given a new Church founded justification by the works of the Law cryed down and the glorious Doctrine of Repentance and Faith set up Secondly Whereas Baptism was used before among the Jews only for admission of Proselytes or Heathens to their Church and Religion as Vid. Aben Ezra Gen. 35. Rambam in Issurei Biah per. 13. now it is published and proposed to the Jews themselves to be received and undergone shewing unto them 1. That they were now to be entred and transplanted into a new profession And 2. That the Gentiles and they were now to be knit into one Church and Body The Ministery of John being of so high concernment as being thus the beginning of the Gospel and of a new World it is no wonder that St. Luke doth so exactly point out the year by the Reign of the Emperor the rule of Pilate Herod Philip and Lysanias the High Priesthood of Annas and Caiaphas that so remarkable a year might be fixed and known to all the World and that the condition and the state of the times might be observed when the Gospel began And here it might have been proper to have begun the second part of this our task and not to have driven over this Period of time and to stop half a year after it at the baptism of our Saviour but since his preaching and appearing to the World is the great and main thing that the Evangelists look after and since the preaching of the Baptist was but a Preface and forerunner unto that of his it is not unproper and may be very excusable to make that our entrance to another part and take this with us in our motion to our lodging and resting there §. Of Jesus Christ the Son of God This title of The Son of God is proclaimed of Christ from Heaven at his baptism when he is to begin to preach the Gospel as it is said here to be the Gospel of the Son of God And it was necessary that so much should be intimated and learned concerning him as the author of the Gospel Because 1. The Gospel was the full revealing and opening of the will of the Father 2. The overthrow and ruine of the Rites and Ceremonies of Moses 3. The admission of heathen and strangers to be the Church and people of the Lord whereas Israel had been his peculiar before 4. It was a Doctrine of trusting in another and not ones self for salvation and who was fit for doing the three former or for being the object of the latter but Jesus Christ the Son of God who came from the bosom of the Father was the substance and body of those shadows and Ceremonies might raze that partition wall which in the giving of the Law himself had reared and did not only preach the Doctrine of the Gospel but also fully perform the Law Vers. 2. As it is written in the Prophets It seemeth by the Syrian Arabick Uulgar Latine Victor Antiochenus Origen cited by him and others that some Copies read As it is written in Esaias the Prophet and so Jansenius thinketh it was so written by Mark himself but purposely changed by the Doctors of the Church as we read it now to avoid the difficulty which the other reading carried with it But first it were a very strange and impious though an easie way of resolving doubts to add to or diminish from the Text at pleasure as the Text shall seem easie or difficult This is not to expound the Bible but to make a new one or a Text of ones own head Secondly In ancienter times then any of theirs that are produced which read In Esaias the Prophet it was read as we do In the Prophets as Jansenius himself sheweth out of Irenaeus lib. 3. chap. 11. Thirdly The one half of the words alledged in the Text are not in Esay at all but in Malachi and the first half also for that is considerable For though sometime the New Testament in Allegations from the Old do closely couch two several places together under one quotation as if they were but one yet maketh it sure that the first always is that very place which it takes on it to cite though the second be another as Acts 7. 7. Steven alledgeth a speech of God as if uttered to Abraham alone whereas it is two several quotations and two several speeches tied up in one the one spoken to Abraham indeed but the other to Moses almost four hundred years after and that to Abraham is set the first for he is the subject whereupon the allegation is produced Fourthly It is a manner of speech not used in the New Testament to say it is written or it is said in such or such a Prophet but by him We find indeed It is written in the Law Luke 10. 26. And It is written in the book of Psalms Acts 1. 20. Yea It is written in the Prophets Joh. 6. 45. but no where that it is written in a single Prophet Fifthly To read as we do As it is written in the Prophets agreeth with the ordinary and usual division of the Old Testament by the Hebrews into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oraietha Nebhyim Chetubbim The Law the Prophets and the Holy writs approved and followed by our Saviour Luke 24. 44. and alluded to by the Evangelist here Before thy face c. Thy way before thee The former is neither in the Hebrew nor in the LXX at all the latter is in them both but clean contrary for they both have it The way before me But first The Evangelists and Apostles when they take on them to cite any Text from the Old Testament are not so punctual to observe the exact and strict form of words as the pith of them or sense of the place as might be instanced in many particulars so that the difference of the words would not prejudice the agreement in sense were there not so flat difference of person as me and thee Secondly The Majesty of Scripture doth often shew it self in requoting of places in this that it alledgeth them in difference of words and difference of sense yea sometimes in contrariety not to make one place to cross or deny another but by the variety one to explain and illustrate another as in corresponding places in the Old Testament might be shewed at large as Gen. 10. 22 23. cited 1 Chron. 1. 17. Gen. 36. 12. compared with 1 Chron. 1. 36. 1 Sam. 25. 44. paralleled 2 Sam. 21. 8. 2 Chron. 3. 15. with Jer. 52. 21. and very
at Ephesus 56 1 Nero. Paul at Ephesus 57 2 Paul writeth the second Epistle to Corinth And now may we in some scantling fix those Stories to their times which hung loosely before namely the choosing of the Deacons the death of Stephen conversion of Samaria and the Eunuch and conclude that they were about the beginning of the next year after Christs ascension PART II. The Roman Story § 1. Velleius Paterculus TIBERIUS keepeth himself still in the Countrey but not stil at Capreae * * * Dion sub his coss for this year he draweth near unto Rome and haunteth in some places about four miles off but cometh not at all unto the City This seemeth to be his first journey towards it that Suetonius speaketh of * * * In Liber cap. 17. when he came by water to the Gardens beside the Nanmachy or the Pool in Tiber where they used their sportting sea-fights and returned again but the cause not known The first thing mentioned of him under these Consuls both by Tacitus and Dion is his marrying forth the Daughter of Drusus which they name not and Julia and Drusilla the Daughters of Germanicus Drusilla to L. Cassius Julia to M. Vinicius This was a Son of that M. Vinicius to whom Paterculus dedicated his short and sweet Roman History And the nearness of the time would very nearly perswade that this was that very Vinicius himself but that Paterculus sheweth that his Vinicius was Consul when he wrote his book to him and that as himself and Dion agreeing with him sheweth An. V. C. 783. or the next year after our Saviours Baptism but this Vinicius Tiberius his Son in Law as Tacitus intimateth was only a Knight but a Consuls Son Howsoever in these times shone forth and flourished the excellent wit and matchless pen of that Historian an Author known to all learned men and admired by all that know him His Original was from the Campanians as himself witnesseth not very far from the beginning of his second book when he cometh to speak of the Italian war in the time of Sylla and Marius No pen is so fit to draw his pedegree and Character as his own and therefore take only his own words Neque ego verecundia domestici sanguinis gloriae dum verum refero subtraham c. Nor will I for modesty derogate any thing from the honour of mine own blood so that I speak no more than truth for much is to be attributed to the memory of Minatius Magius my great-Grandfathers Father a man of Asculum who being * * * Or grandchild Nephew to Decius Magius a renowned Prince of the Campanians and a most faithfull man was so trusty to the Romans in this war that with a Legion which he had banded Pompey took Herculaneum together with T. Didius when L. Sulla besieged and took in Consa Of whose vertues both others but especially and most plainly Q. Hortensius hath made relation in his Annals Whose Loyalty the people of Rome did fully requite by enfranchising both him and his and making two of his Sons Pretors His Grandfather was C. Velleius Master of the Engeneers to Cn. Pompey M. Brutus and Tyro a man saith he second to none in Canâ—pany whom I will not defraud of that Testimony which I would give to a stranger He at the departure of Nero Tiberius his Father out of Naples whose part he had taken for his singular friendship with him being now unweldy with age and bulk of body when he could not accompany him any longer he slew himself Of his Fathers and of his own rank and profession thus speaketh he joyntly At this time namely about the time that Augustus adopted Tiberius after I had been Field-Marshal I became a Souldier of Tiberius and being sent with him General of the Horse into Germany which Office my Father had born before for nine whole years together I was either a spectator or to my poor ability a forwarder of his most celestial designs being either a Commander or an Ambassadour And a little after In this war against the Hungarians and Dalmatians and other Nations revolted my meaness had the place of an eminent Officer For having ended my service with the Horse I was made Questor and being not yet a Senator I was equalled with the Senators And the Tribunes of the people being now designed I led a part of the. Army delivered to me by Augustus from the City to his Son And in my Questorship the lot of my Province being remitted I was sent Ambassadour from him to him again Partner in the like employments and honours he had a brother named Magius Celer Velleianus that likewise attended Tiberius in the Dalmatian war and was honoured by him in his Triumph and afterward were his Brother and he made Pretors When he wrote that abridgement of the Roman History which we now have extant he had a larger work of the same subject in hand of which he maketh mention in divers places which he calleth justum opus and justa volumina but so far hath time and fortune denyed us so promising and so promised a piece that this his abstract is come short home and miserably curtailed to our hands So do Epitomes too commonly devour the Original and pretending to ease the toil of reading larger Volumes they bring them into neglect and loss In the unhappiness of the loss of the other it was somewhat happy that so much of this is preserved as is a fragment of as excellent compacture as any is in the Roman tongue wherein sweetness and gravity eloquence and truth shortness and variety are so compacted and compounded together that it findeth few parallels either Roman or other § 2. Troubles in Rome about Usury This year there was a great disturbance in the City about Usury the too common and the too necessary evil of a Common-wealth This breed-bate had several times heretofore disturbed that State though strict and rigorous courses still were taken about it At the first the interest of mony lent was proportioned and limited only at the dispsal of the lender a measure always inconstant and often unconscionable Whereupon it was fixed at the last by the twelve Tables to an ounce in the pound which is proportionable in our English coin to a penny in the shilling Afterward by a Tribune Statute it was reduced to half an ounce and at last the trade was quite forbidden But such weeds are ever growing again though weeded out as clean as possible and so did this Partly through the covetousnes of the rich making way for their own pofit and partly through the necessities of the poor giving way to it for their own supply Gracchus now Pretor and he to whom the complaint was made at this time being much perplexed with the matter referreth it to the Senate as perplexed as himself He perplexed because of the multitude that were in danger by breach of the Law and they because they were in
Grecian studies of Philosophy but with more vainglory than solidity He not contented to have been a personal accuser of the Jews to Caius in that their Embassie wrote also bitterly against them in his Egyptian History to disgrace them to posterity Of which Josephus that wrote two books in answer of him giveth this censure That some things that he had written were like to what others had written before other things very cold some calumnious and some very unlearned And the end and death of this blackmouthed railer he describeth thus To me it seemeth that he was justly punished for his blasphemies even against his own Country laws for he was circumcised of necessity having an ulcer about his privities and being nothing helped by the cutting or circumcising but putrifying with miserable pains he died Contr. Apion lib. 2. §. 8. Philo the Jew Philo was a Jew by Nation and Alexandrian by birth by line of the kindred of the Priests and by family the brother of Alexander Alabarcha His education was in learning and that mixed according to his original and residence of the Jews and of the Greeks his proof was according to his education versed in the learning of both the Nations and not inferior to the most learned in either From this mixture of his knowledge proceeded the quaintness of his stile and writing explaining Divinity by Philosophy or rather forcing Philosopy out of Divinity that he spoiled the one and did not much mend the other Hence his Allegories which did not only obscure the clear Text but also much soil the Theology of succeeding times His language is sweet smooth and easie and Athens it self is not more elegant and Athenian For attaining to the Greek in Alexandria partly naturally that being a Grecian City and partly by study as not native Grecians used to do he by a mixture of these two together came to the very Apex and perfection of the language in copiousness of words and in choice His stile is always fluent and indeed often to superfluity dilating his expressions sometimes so copious that he is rather prodigal of words than liberal and sheweth what he could say if the cause required b◠saying so much when there is little or no cause at all And to give him his character for this in short He is more a Philosopher than a Scripture man in heart and more a Rhetorician than a Philosopher in tongue His manner of writing is more ingenious than solid and seemeth rather to draw the subject whereon he writeth whither his fancy pleaseth than to follow it whither the nature and inclination of it doth incline Hence his allegorizing of whatsoever cometh to his hand and his peremptory confidence in whatsoever he doth allegorize insomuch that sometimes he perswadeth himself that he speaketh mysteries as pag 89. and sometimes he checketh the Scripture if it speak not as he would have it as pag. 100. How too many of the Fathers in the Primitive Church followed him in this his vein it is too well known to the loss of too much time both in their writing and in our reading Whether it were because he was the first that wrote upon the Bible or rather because he was the first that wrote in this strain whose writings came unto their hands that brought him into credit with Christian Writers he was so far followed by too many that while they would explain Scripture they did but intricate it and hazarded to lose the truth of the story under the cloud of the Allegory The Jews have a strain of writing upon the Scripture that flieth in a higher region than the writings of Christians as is apparent to him that shall read their Authors Now Philo being a Jew and naturally affecting like them to soar in a high place and being by his education in the Grecian wisdom more Philosophical than the Jews usually were and by inclination much affected with that learning he soareth the Jewish pitch with his Grecian wings and attaineth to a place in which none had flown in before unless the Therapeutae of whom hereafter writing in a strain that none had used before and which too many or at least many too much used after of his many strange and mysterious matters that he findeth out in his vein of allegorizing let the Reader taste but some As see what he saith of the invisible Word of God pag. 5. and pag. 24. 169. 152. How he is a Pythagorean for numbers pag. 8. and pag. 15 16 31. where he is even bewitched with the number Seven and pag. 32 33. as the Therapeutae were 695. from whom he seemeth to have sucked in his Divinity Pag. 9. He accounteth the Stars to presage future things whom in pag. 12. he almost calleth intelligible Creatures pag. 168. and immortal Spirits pag. 222. Pag. 12. He seemeth to think that God had some Coadjutors in mans Creation Pag. 15. God honored the seventh day and called it holy for it is festival not to one people or region only but to all which is worthy to be called the festivity of the people and the nativity of the world Pag. 43. He distinguished betwixt Adam formed and made earthly and heavenly Pag. 57. He teacheth strange Doctrine which followeth more copiously p. 61. about two natures created in man good and bad Pag. 68. Observe his temperance when his list Pag. 86. He believeth that his soul had sometime her raptures and taught him strange profound and unknown speculations as there she doth concerning the Trinity and in pag. 89. He thinketh he talketh mysteries Pag. 94. Faith the most acceptable Sacrifice an unexpected confession from a Jew Pag. 100. He checketh Joseph the Patriarch for impropriety of speech and he will teach him how to speak Pag. 102. Speaking of the death of Moses he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He is not gathered or added fainting or failing as men had done before for he admitted not either of addition or defection but he is translated or passeth away by the Authority of that efficient word by which the universe was made Pag. 122. He is again very unmannerly and uncivil with Joseph and so is he again in pag. 152. he had rather lose his friend than his jest and censure so great a Patriarch than miss his Allegory That Aaron used imposition of hands upon Moses pag. 126. Pag. 127. That Abel slain yet liveth as Heb. 11. Pag. 152. God like a Shepherd and King governeth all things in the world by right and equity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting over them his upright word which is his first begotten Son who taketh the care of this sacred herd like the Deputy of some great King Pag. 161. He sheweth his learning is the great Encyclica Pag. 168. He calleth Angels Genii and Heroes according to the Greeks and holdeth that they were created in the air but in the superiour part of it near the Sky and fly up and down there pag. 221 222. Pag.
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
us And put into our hearts to know understand obey learn teach observe do and perform all the words of the Doctrine of thy Law in love and enlighten our Eyes by thy Law and cause our hearts to cleave to thy commandments and unite our hearts to love and to fear thy Name c. After this Prayer they rehearsed the Ten Commandments and after the Ten Commandments they said over their Phylacteries There is mention of their Phylacteries in the Scripture Matth. 23. 5. and they were four Sections or Paragraphs of the Law written in two Parchments which Parchments they wore about them continually as Memorandums of their observance of the Law and evidences of their devotion and therefore they were called in the Greek Tongue Phylacteria or Observatories and in the Hebrew Tephillin or Oraisons The portions of the Law that were written in these Parchments were these I. Exod. chap. 13. vers 3 4 5 6 7 8 9 10. II. Exod. chap. 13. vers 11 12 13 14 15 16. III. Deut. chap. 6. vers 4 5 6 7 8 9. IV. Deut. chap. 11. vers 13 14 15 16 17 18 19 20 21. The manner and curiosity of writing these sentences * * * Vid. Maym in Tephillin per. 1. 2. Buxtorf Lex Tal. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their several columns and in what Parchment and with what ink is largely discoursed by the Author cited in the margin with which I shall not trouble the Reader at this time only I may not omit the reason why these were used rather than any other sentences of the Law which was this because in every one of the Sections there is mention either of Those words being Totaphoth or frontlets between their eyes or a memorial between their eyes or that they should bind them upon their hands And accordingly the place where they wore these two parchments was the one upon their foreheads downwards towards between their eyebrows and the other upon their left arm whereupon * * * Tanchuma fol. 6. col 3. Tanchuma hath taken occasion to expound Gods swearing by his strong arm of his swearing by the Phylacteries I doubt whether all the Nation used these Phylacteries indifferently or only those who were called The Scholars of the wise who pretended more knowledge devotion and study of the Law than the common people a a a Iuchasin It is recorded by the Jewish writers that the Sadduces though they could not away with the Pharisees traditions yet that they used Phylacteries as well as they but only that they differed from them in opinion about the place where they should wear them but whether Husbandmen Tradesmen and the rest of the common people wore them as well as Scholars and the learned of the Nation this one passage of Maymony amongst other arguments may give some occasion to suspect He speaking of those things for which a man might be allowed to pass by a Synagogue whilst they were at prayers there and not come in among other things he saith thus b b b Maym. ubi sup Were his Phylacteries seen upon him then that was a sign that he neglected not the Law and so though he had occasion to pass the Synagogue at that time yet his Phylacteries appearing spake for him that it was not for want of devotion that he passed the Synagogue but was called away by some business or occasion Howsoever the common people did not wear these Phylactery parchments as the learned did yet both learned and unlearned were bound alike to the rehearsing or saying over the Phylactery sentences contained in them morning and evening every day c c c Talm. in Beracoth per. 2. Yea workmen that were on the top of a tree or on the top of a piece of timber rearing or repairing a house they were bound to this rehersal there when the time of the day for it was come This rehearsal is commonly called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keriath Shema the saying over of Shema because one of the Sections began with Shema Israel Hear O Israel c. Deut. 6. 4. which though it were not the first of the four as they stand written in the book of the Law nor the first written in their parchments which they wore yet was it ever the first in their rehearsal and the reason is given because it containeth the first and the foundation of all other duties and that is to love the Lord. The time of their Keriath Shema or rehearsal of their Phylactery sentences in the morning is thus determined in their Traditions d d d Ibid. per. 2 At what time of day do they say over their Phylacteries in the morning Namely from such time as a man can see to distinguish between blew and white Rabbi Eliezer saith between blew and green even until sun rising Rab. Joshua saith until the third hour And at what time do they say them over at Evening Namely from the time that the Priests go in to eat their offerings until the end of the first watch c. Now besides this dayly rehearsal of these sentences morning and evening to which they were all bound by their traditions they also held it a great piece of piety to say them over at the hour of death so it is related of one of the ten Martyrs of the Kingdom for so let me Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as he was saying over his Phylacteries he was slain and cast unto the dogs And to speak from more later times Joseph the Priest e e e Lib. 1. ad ann 1096. in his various History of the Turks Jews and Christians a book very rare to be had describing a massacre raised by the red Cross Souldiers that went under Godfrey of Bulloine and the rest to the holy war against the Jews in Germany he recordeth it several times over that when such and such murdered Jews were ready to expire yea even children in their mothers arms they said their Keriath Shema or their Phylactery sentences over and with those in their mouths they gave up the Ghost SECT V. The burning of Incense and the rest of their Prayers COncerning the time of the burning of Incense they have this Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * Ioma per. 3. That the Incense of the morning was offered between the sprinkling of the blood and the laying of the pieces upon the Altar and of the Evening between the laying on of the pieces on the Altar and the drink offering Now for this imployment of offering the Incense they go to lotting again to be resolved who should do it and so there was another lot likewise cast to determine who should bring the pieces from the rise of the Altar and lay them on He that was alotted to burn the Incense took a silver dish in which there was a Censer full of Frankincense another took another dish and went to the top of the
Pot and put a little water into it out of the Laver and going within the Temple door he took up some dust from under a stone that was left loose for that purpose where it lay we have observed in its proper place and this dust he strewed upon the water Then denounced he the curse and wrote it in a Book even those words Num. 5. 19 20 21 22. If no man hath lien with thee and if thou hast not gone aside to uncleanness c. But if thou hast gone aside c. the Lord make thee a curse c. And this water which causeth the curse shall go into thy bowels and make thy belly to swell and thy thigh to rot And the Woman answered Amen Amen Then blotted he the curses out of the book with the bitter water and gave her the water to drink If upon the donuncing of the curses she were so terrified that she durst not drink the water but confessed she was defiled the Priest flung down the water and scattered her offering among the ashes but if she confessed not and yet would not drink they forced her to drink and if she were ready to cast it up again they got her away that she might not defile the place The operation of these waters say the Rabbins followed after though sometimes it appeared not of two or three years for she bare no children she was sickly languished and died of that death SECT IV. The atoning for a cleansed Leper IN a a a Talm. in Middoth per. 2. the North-west corner of the Court of the Women there was a piece of Building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chamber or room of the Lepers whither the Leper resorted after his cleansing in the Country or at his own house And now I am sensible of a mistake and inadvertency which fell from me in another place and which I here retract and crave the Readers patience and that was in that I asserted in the Notes on John 2. 15. that the Lepers were tryed in this room by the Priests and had access to the Mountain of the House and to the Publick Service of the Temple It is true indeed b b b Maym. in Tephil that the Lepers had access to the Publick Service in those Synagogues that were not in walled Towns being placed there apart by themselves so that they came not near others but their offering to come into the Temple did fall under a very sharp penalty as was shewed before nay they were excluded even out of Walled Cities Their tryal therefore was in the Country and there they were cleansed by the Priest c c c Id. in Tumi tsor 11. with variety of Ceremony in the business and on the seventh day of their cleansing he shaved himself again for he had done so before and washed himself in water and then he might come within Jerusalem On the eighth day he came up into the Mountain of the House and brought three Lambs with him for a burnt offering sin offering and trespas offering d d d Talm. in Neg. per. 11. and bathed himself in that room in the corner of the Court of the Women that was from hence called the Room of the Lepers e e e Tam. per. 5 When the Migrephah or the Bell for so let it be called was rung by those that went into the Temple to burn the incense the President or chief man of the station then serving went and fetched him and whosoever else had been unclean and came now for their purifying f f f Ib. Sot per. 1. and set them in the gate of Nicanor g g g Maym. in Mechos capp per. 4. Glos. in Sotah But here two contrary exigents were to be provided for for neither might the Leper tread on the ground of the Court because he yet wanted his atonement nor might the bloud of the trespass offering which was to be his atonement be brought out of the Court and yet it was to be put upon his thumb great toe and tip of his ear Lev. 14. 14. A temper therefore for these two repugnacies was this that he went into the Gate as far as possibly he might so that he trod not within the Court. Thither did the Priest bring the trespass offering to him and he stretched out his hands into the Court and laid them upon him And when he was slain the Priest brought the bloud himself standing within the Court and the Leper stretched out his neck and thrust his head within the Virge of the Court and he put some of the bloud upon the tip of his right ear and likewise he stretched out his hand and his foot within the Virge of the Court and he put the bloud upon his thumb and his great toe and so he was cleansed The cleansing of other unclean persons as those that had issues and Women after Child-birth was in the same place and much after the same manner save that the blouding of the ear thumb and toe was not used so that they need not a particular discourse by themselves SECT V. The manner of bringing and presenting their first fruits NOT to insist upon the several sorts of things out of which the first fruits were to be paid nor upon the manner of setting them apart for first fruits at their own homes of which the Talmud doth debate at large this being somewhat out of the Virge of our discourse because so far out of the Virge of the Temple their custom and Ceremony in bringing of them up thither and presenting them there cometh nearer within our compass and that was thus a a a Talm. in Biccur per. 3. Maym. ib. per. 4. All the Cities that belonged to such or such a station met together at the chief City of the station and there lodged all night in the streets and the reason of this their gathering thus together was because they would go together by multitudes according to what is said the multitude of People is the Kings honour and the reason of their lodging in the streets was lest going into houses they should be defiled In the morning the President or chief among them called them up betime with this note Arise and let us go up to Sion to the Lord our God and they set away Before them there went an Ox with his horns gilded and a Garland or Crown of Olive branches upon his head and a Pipe playing before them till they came near to Jerusalem and they often rehearsed that saying I was glad when they said Let us go up to the house of the Lord compare Esay 30. 29. They travelled not all day when they travelled but only two parts of it because they would not spoil their solemnity with toyling when they were come near Jerusalem they sent in a Messenger to give notice of their coming and they flowred and deckt their baskets and exposed some of the freshest fruits to
manifest my self thus openly to the view of all Some there be that have hardly censured of me for idleness and sloth as they make it because it seems I intrude not every moment into the supply of other mens Ministries since it hath not yet pleased God to prefer and promote me to a Charge of mine own I know well the saying of the Apostle Rom. 1. 14. belongs to all Ministers To Greeks and Barbarians The Syrian to that verse adds a word which may well serve for a Comment mehhaâ—obh leakrez I am a debtor or I ought to Preach to the wise and foolish they are all debtors and as the Syrian adds leakrez they are debtors to Preach And whoso is necessarily called and refuseth is as bad as the false Prophets were that would run before they were sent nay he may seem rather worse that when he is sent will not go From this censure how far I am free my Conscience tells me though I must confess that I am not so hasty as many be to intrude my self where is no necessity This hath among some purchased me the skar of slothfulness to vindicate which I have here ventured as Children do to shoot another arrow to find one that is lost so have I hazarded my Credit one way to save it another I know mine own weakness and that this my pains to Scholars may seem but idle yet had I rather undergo any censure than the blot of the other Idleness the begetter of all Evil and of Unthankfulness the hinderer of all Good This is the cause that brings me to a Book and my Book to you That by the one I may testifie to the World that I love not to be Idle and by the other witness to you that I love not to be Unthankful Accept I beseech you of so small a Present and so troublesom a Thankfulness and what I want in Tongue and Effect I will answer in Desire and Affection suing always to the Throne of Grace for the present prosperity of your Self and your Noble Lady and the future Felicity of you both hereafter From my Study at Hornsey near LONDON March 5. 1629. Yours devoted in all Service JOHN LIGHTFOOT TO THE READER Courteous Reader for such a one I wish or none I May well say of writing Books as the wise Greek did of marriage For a young man it is too soon and with an old man his time is out Yet have I ventured in youth to become publick as if I were afraid that men would not take notice of my weakness and unlearnedness soon enough If I fall far short of a Scholar as I know I do my youth might have some plea but that mine attempt can have no excuse but thy Charity To that I rather submit my self than to thy Censure I have here brought home with me some gleanings of my more serious studies which I offer to thee not so much for thy Instruction as for thy harmless Recreation I bear in mind with me the saying of Rabbi Josihar Jehudah in Pirke Abhoth He that learns of young Men is like a man that eats unripe Grapes or that drinks Wine out of the Wine-press but he that learneth of the Ancient is like a Man that eateth ripe Grapes and drinketh Wine that is old For fear thy Teeth should be set on edge I have brought some Variety I have not kept any Method for then I should not answer my Title of Miscellanies I have upon some things been more Copious than other and as Rab. Salomon observes of Ruth I have sometime but stood to Glean and sometime sitten down I hope thou wilt not censure me for Judaizing though I cite them for it is but as the Musician in Plutarch did setting a Discord first that you may better judge of the Consort and seeing Error you may the more embrace the Truth If this my Youthful attempt shall provoke any one that is Young to Emulation in the Holy Tongues I shall think I have gained Adjourn thy severe Censure till either future Silence or some second Attempt either lose all or make some Satisfaction For the present Quisquis haec legit ubi pariter certus est pergat mecum ubi pariter haesitat quaerat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me Aug. de Trinit Lib. 1. Cap. 3. Thine ready and willing but unable I. Lightfoot OF KNOWLEDGE OF GOD. CHAP. I. OMNE tempus te puta perdidisse c. saith one All time is lost that is not spent in thinking of God To be full of thoughts of him is a lawful and holy prodigality And to spend time in such meditations a gainful lavishing For this end were the Scriptures given to lead us to meditate of God by meditating in them day and night Psal. 1. 2. Herein those fail that never think of God at all and those also that think not of him aright The Prophet makes this the mark of wicked men that God is not in all their thoughts That like the Jews they murder Zechariah the remembrance of God even between the Temple and the Altar Commendable in some sort was the devotion of the Philosopher that in so many years spoke more with the Gods than with Men. Had his Religion been towards the true God what could have been asked of him more I would Christians hearts were so retired towards their Creator that so he that made the heart might have it The Heathens thought there was a God but knew not what to think of him They prayed and sacrificed and kept a stir to something but they might well have marked their Churches Altars and Prayer with the Athenian Altar Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Act. 17. Plato attained to the thought of one only God the Persians thought he could not be comprehended in a Temple and Numas thought he could not be represented by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Strom. 1. p. 131. image and for this saith Clem. Alex. he was helped by Moses yet came all these far short of the knowledge of God Nature when she had brought them thus far was come to a non ultra and could go no further Happy then are we if we could but right prize our happiness to whom the day spring from an high hath risen and the Son of Righteousness with healing in his wings upon whom the noon-tide of the Gospel shineth and the knowledge of God in its strength Even so O Lord let it be still told in Gath and published in the streets of Ascalon to the rancour and sorrow of the uncircumcised that God is known in Britain and his Name is great in England CHAP. II. Of the Names of GOD used by Jews and Gentiles NO Nation so barbarous saith Tully that hath not some tincture of knowledge that there is a Deity And yet many nay most People of the World fall short of the right apprehension of God through
for a Pearl of the Sea is not unfit for Zebulon a dweller by the Sea Gen. 49. 13. Pearl in Act. 22. the name of a Town I think I may safely suppose that the Town took the name from the Man the Sea from the Town and the Pearl from the Sea Cittim got into the Isle Cyprus near his brother Tarshish from him that Island in old time was called Cethin as Ant. di Guenara nameth it in Relox de los princip And the Men of Cyprus acknowledged Cythnon quendam one Cythnus or Cittim for their Predecessor as saith Herodotus lib. 7 That Island set out Colonies further to replenish the Western World who bare the memory and name of their Father Cittim with them all along as they went Macedon or Macetia is called Cittim 1 Mac. 1. 1. At last they arrived in Italy which is called Cittim Num. 24. 24. and so rendered by the Chaldees Thus Javans posterity grew great in Greece and Italy and at last sent us men over into these Isles of the Gentiles CHAP. VI. Of Iewish Learning THE Jews chief Studies are about the Scriptures or about the Hebrew Tongue but some have dealt in other matters Their Tongue is their chief Learning which is indeed the ground of all sacred knowledge In it some are most ignorant and some again as accurate They value it so highly that the mistaking of a Letter in it say they destroys the world He that in this verse En kadosh caihovah readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth for Caph makes it there is no holiness in Jehovah and destroyeth the world He that will may see most copious work of this nicety in Tauch on Gen. 1. How nimble Textualists and Grammarians for the Tongue the Rabbins are their Comments can witness But as in Chaucer the greatest Clarks are not the wisest men so among them these that are so great Textualists are not best at the Text. In humane Arts some of them have practised Kimchi and Levita for Grammar Rabbi Simeon for Logick and others in other things as Buxdorsius in his collection of Jewish Authors will fully satisfie CHAP. VII Of the Talmud WHO so nameth the Talmud nameth all Judaism and who so nameth Mishneh and Gemara he nameth all the Talmud And so saith Levita Hattalmudh nehhlak c. The Talmud is divided into two parts the one part is called Mishneh and the other part is called Gemara and these two together are called the Talmud This is the Jews Councel of Trent the foundation and ground work of their Religion For they believe the Scripture as the Talmud believes for they hold them of equal authority Rabbi Tanchum the son of Hamlai saith let a man always part his life into three parts A third part for the Scriptures a third part for Mishneh and a third part for Gemara Two for one two parts for the Talmud for one for the Scriptures So highly do they Papist-like prize the vain Traditions of Men. This great Library of the Jews is much alike such another Work upon the Old Testament as Thomas Aquinas his Catena aurea is upon the New For this is the sum of all their Doctors conceits and descants upon the Law as his is a Collection of all the Fathers Explications and Comments upon the Gospel For matter it is much like Origens Books of old ubi bene nemo melius c. and where they write well none better and where ill none worse The word Talmud is the same in Hebrew that * * * Elias Lâ—u in Tisbi Doctrine is in Latine and Doctrinal in our usual speech It is say the Jews a Commentary upon the written Law of God And both the Law and this say they God gave to Moses the Law by day and by writing and this by night and by word of mouth The Law was kept by writing still this still by Tradition Hence comes the distinction so frequent in Rabbins of Torah she baccathubh and Torah she begnal peh the Law in writing and the Law that comes by word of mouth * * * Pirk. Abhoth Per. 1. Moses say they received the Law from Sinai this Traditional Law I think they mean and delivered it to Joshuah Joshuah to the Elders the Elders to the Prophete and the Prophets to the men of the great Synagogue And thus like fame in Virgil crevit eundo like a snow-ball it grew bigger with going Thus do they father their fooleries upon Moses and Elders and Prophets who good men never thought of such fancies as the Romanists for their Traditions can find Books of Clemens Dionysius and others who never dreamed of such matters Against this their Traditional our Saviour makes part of his Sermon in the mount Matth. 5. But he touched the Jews freehold when he touched their Talmud for greater Treasure in their conceits they had none like Cleopatra in Plutarch making much of the Viper that destroyed them CHAP. VIII Talmudisme TO omit the time when it was written and the distinction of Jerusalem and Babilon Talmud the chief end of them both as they think is to explain the Old Testament The Titles of the Books shew their intents Pesachin about the Passover Sanhedrin about the high Courts Beracoth about thanksgiving Sometime they Comment sometime they Allude sometime Controvert sometime Fable For this Book contains their Common Law and Civil and commonly some things above all Law and Civility To instance in one or two that by Hercules foot ye may guess his body Judges 9. 13. It is said by the Vine shall I leave my Wine which cheareth God and Man How doth Wine chear God Rabbi Akibhah saith because men give God thanks for it There also they question or controvert whether a man should give thanks or say grace for his meat and drink before he taste it And otherwhere whether a man may bless God for the sweet smell of Incense which he smells offered to Idols Whether a man may light a candle at another candle that burns in a candlestick that hath Images on it Whether a man at his Devotions if a Serpent come and bite him by the heel may turn and stoop to shake her off or no Which question Rabbi Tanchum answers very profoundly that they must not so much as shake the foot to get a Serpent off and gives a huge strong reason For saith he such a one was praying and a Serpent comes and catcheth him by the heel He holds on his Devotion and stirs not and presently the Snake falls away stark dead and the man not hurt Legenda aurea hath not the Art of this coining beyond them For their allusions take a piece out of the book Mincha which I have transcribed and translated into our own Tongue full of true Talmudisme Our Rabbins teach Israel is beloved because God hath favoured them with the Commandment of Philacteries upon their heads and upon their arms fringes upon their garments and marks upon their doors And concerning them
David saith Seven times a day do I praise thee because of thy righteous Judgments At the time that David went into the bath and saw himself stand naked he said wo is me that I stand naked without the * * * Heb. Mitsuah â—r without my Philacteries Commandment but when he remembred the Circumcision in his flesh his mind was at quiet Afterward when he went out he made a song of it as it is said To him that excelleth upon Sheminith or an eight a Psalm of David because of the Circumcision that was given on the eighth day Rabbi Eliezer the son of Jacob saith whosoever hath Philacteries upon his head and Philacteries upon his arm and fringes upon his garments and a mark on his door all this will keep * * * From this conceit it appears they were called Philacteries that is keepers him from sinning as it is written A threefold cord is not easily broken And he saith the Angel of the Lord pitcheth round about those that fear him to deliver them c. Qui Bavium non odit amet c. CHAP. IX Of the Cabalists THESE should be men of great account for their Trading is chiefly in numbers but the effect of their Studies prove but fetches nullius numeri of no reckoning Their strange tricks and sleights of invention how to pick out a matter of nothing out of a thing of no matter is so intricate that I do not much care if into these secrets my soul do not come Their Atbash is a strange crotchet beyond the moon it is described by the great Buxdorfius in his Abbreviaturae Their Rashe Sophe tebhoth their Notericon and Geometria whether to call them Cabalistical Masoretical or Phantastical I know not they have paid the margin of the Bible with such conceits I could give examples by hundreds but it were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present worse than none at all CHAP. X. Gideons Army Iosh. 7. GIdeons Army represents the Church visible and invisible for as in his Army all the company marched alike and used the same Military Discipline and yet two and twenty thousand were cowards and returned from him for fear at the well Harodh which it may be was called Harodh or fear from their fearfulness so in the Church visible men use the same Word the same Sacraments and the same outward Profession yet are many of them but cowards in Christs warfare when it comes to the trial Gideons trial of his Souldiers by lapping water and kneeling to drink was a good piece of Military Discipline for those that lapped in their hands shewed their nimbleness in march who could drink and not stay but those that kneeled down made a stop in their marching Gideons fight is much like Jerichoes siege that with Trumpets this with Trumpets and Lamps his conquest like Abrahams with three hundred men he overthrows an Army as Abraham did with three hundred and eighteen Saint Austen keeps a deplorable stir about allegorizing this number three hundred by the Greek letter T tau to make it resemble the sign of the cross And so he runs both besides the language and the matter charity to the good man makes me ambiguous and doubtful whether that fancy be his or not CHAP. XI A Ierusalem Tenet ex Kimchio in Praefat. to the small Prophets OUR Rabbins of happy memory say saith he that every Prophet whose name and his fathers name is set down in his Prophecy it is certain that he was a Prophet and the son of a Prophet He whose name and not his fathers name it is certain that he was a Prophet and not the son of a Prophet He whose name and the name of his City is set down it is certain that he was of that City He whose name and not the name of his City it is certain that he was a Prophet of Jerusalem And they say that he whose father and fathers fathers name is set down in his Prophecy was a greater man of Parentage then he whose father is only named As in Zephaniah Chap. 1. vers 1. CHAP. XII Nun inversum Numb 10. 11. IN the tenth of Numbers and the thirty fifth verse in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Ark went forward the letter Nun is written wrong way or turned back thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew say the Hebrews the loving turning of God to the people And in the eleventh Chapter and first verse in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the People became as murmurers c. The letter Nun is again written wrong or turned back thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shew say they the perverse turning of the People from God and thus are these two Places written in every true Bible in the World If the Jews do not here give any one satisfaction yet do they as Erasmus speaks of Origen set Students on work to look for that which else they would scarce have sought for Such strange passages as these in writing some words in the Bible out of ordinary way as some letters above the word some letters less and some bigger than other observed constantly by all Copies and Books cannot sure be for nothing If they shew nothing else yet this they shew us that the Text is punctually kept and not decayed when these things that to a hasty ignorant beholder might seem errors are thus precisely observed in all Bibles CHAP. XIII Of the Massorites THESE men are held to be the Authors of the Vowels and Accents which opinion received by some and those no ordinary men neither I must needs confess I am not so fully satisfied for as to believe it I do indeed admire the Massorites pains in observation of them in the Bible but I cannot guess by that that they have done more than observed when a word either in Letter or Vowel goes from ordinary rules of Grammar they have marked that it does so which a mean Hebrician may do but why it does so there is either a right Jewish reason or none at all given To exemplifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Gen. 14. 5. the word kederlaomer is so strangely pricked that one cannot pass it I my self observed it before ever I saw the Massoreth and when I came thither to them for a reason they have done no more but observed it viz. Tebhah hhatha c. that Camets is written with two schevaes and so of others they seldom say more Admirable is their pains to prove the Text uncorrupt against a gainsaying Papist For they have summed up all the letters in the Bible to shew that one hair of that Sacred Head is not perished Eight hundred eight and forty marginal notes are observed and preserved for the more facility of the Text. The middle verse of every Book noted the number of the verses in every Book reckoned and as I said before not a Vowel that misseth ordinary Grammar which is not marked So that if we
from the Phaenicians And Euphorus thinks that Cadmus was he that conveyed them Chaerilus in Eusebius makes Phaenicians and Jews all one For he nameth Jews in Xerxes army and names their Tongue the Phaenician his words be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English thus A wondrous people marcht behind along Their Dialect was the Phaenician Tongue On hill of Solymae they dwelt thereby A spacious lake not far remote doth lie These Phaenicians if you will call them so or Jews were the first that had Letters But the Jews were not Phaenicians indeed nor their Tongue the same yet for bordering of their Countries the Poet makes them all one The Phaenician is not now to be had unless the * * * The Syrian translating of the word Phaenicia in the New Testament seems to confirm this for true Punick or Carthaginian and Phaenick or Phaenician were all one which most like they were And then some few lines of the Tongue are to be found in Plautus his Paenulus which as Paraeus saith can little or nothing be made of Eusebius speaks of Sancuniathou that wrote the Phaenician History in the same Tongue but more of the Language he saith not But to the matter That Letters were so long in use before the giving of the Law I am induced to believe upon these reasons First Josephus is of this mind that Letters were before the Flood And the Scripture cites Enochs Prophesie which whether it were written by him or not is uncertain yet if there were any such thing those many places which we find of it in Tertullian Clemens and others do argue that so much could not punctually be kept by word of mouth A second reason to move me to think of Letters before the giving of the Law is to think of Josephs accounts in Egypt which seem almost impossible without writing Thirdly But omitting that I cannot see how all Arts and Sciences in the World should then flourish as considering their infancy they did without the groundwork of all Learning Letters Fourthly Again for the Jews upon the writing of the Law to be put to spelling as they that had never seen letters before and not to be able to read it had been a Law upon the Law adding to the hardness of it Fifthly Nor can I think that when Moses saith blot me out of thy book that he taketh the Metaphor from his own books which it is probable he had not yet written but from other books which were then abounding in the world Sixthly The Egyptian Chronicles of so many thousand years in Diodorus and Laertius I know are ridiculous yet their carefulness of keeping Records I have ever believed The Greeks were boys to them as it is in Plato and Moses was Scholar to them or their learning Act. 7. Now I cannot think that this their exceeding Humane Learning was kept only in their brains and none in writing Nor do I think that if it were written that it was decyphered only in their obscure Hieroglyphicks but that some of it came to ordinary writing of familiar letters CHAP. XXX Of the Hebrew Tongue WHO so will go about to commend the Hebrew Tongue may justly receive the censure that he of Rome did who had made a long book in the praise of Hercules This labour is in vain for never any one dispraised Hercules Other commendations this Tongue needeth none than what it hath of it self namely for Sanctity it was the Tongue of God and for Antiquity it was the Tongue of Adam God the first founder and Adam the first speaker of it In this Tongue were laid up the Mysteries of the Old Testament It begun with the World and the Church and continued and increased in glory till the Captivity in Babel which was a Babel to this Tongue and brought to confusion this Language which at the first confusion had escaped without ruine At their return it was in some kind repaired but far from former perfection The Holy Scriptures viewed by Ezra a Scribe fit for the Kingdom of Heaven in whose treasure were things New and Old In the Maccabean times all went to ruine Language and Laws and all lost and since that time to this day the pure Hebrew hath lost her familiarity being only known by Scholars or at least not without teaching Our Saviours times spake the Syrian Kepha Golgotha Talitha and other words do witness In aftertimes the unwearied Masorites arose helpers to preserve the Bible Hebrew intire and Grammarians helpers to preserve the Idiome alive but for restoring it to the old familiarity neither of them could prevail For the Jews have at this day no abiding City no Common-wealth no proper Tongue but speak as the Countries wherein they live This whereof they were once most nice is gone and this groat they have lost As the man in Seneca that through sickness lost his memory and forgot his own Name so they for their sins have lost their Language and forgot their own Tongue Their Cain like wandring after the murther of their brother according to the flesh Christ Jesus hath lost them this precious mark of Gods favour and branded them with a worse mark Cauterio conspirationis antiquae as saith Saint Bernard in another case Before the confusion of Tongues all the world spake their Tongue and no other but since the confusion of the Jews they speak the Language of all the World and not their own And that it is not with them so only of late but hath been long Theodoret beareth witness in these words Other Nations saith he have their children speaking quickly in their own mother Tongue Howbeit there are no children of the Hebrews who naturally spake the Hebrew Tongue but the Language of the Country where they are born Afterward when they grow up they are taught the letters and learn to read the Holy Scripture in the Hebrew Tongue Thus Theod. in quaest on Gen. 59. 60. About this their training up of their Children and growth of Men in their own Tongue and Learning a Rabbin hath this saying in Pirke Auoth Perek 1. Ben He he saith At five years old for the Scripture at ten for Mishneh at thirteen * * * Or Philacterits c. for the Commandment at fifteen for the Talmud At eighteen for Mariage at twenty for Service at thirty for Strength at forty for Understanding at fifty for Counsel at sixty for Old age at seventy for Gray Hairs at eighty ‖ ‖ ‖ Or fortitude of mind or God for Profoundness at ninety for Meditation at one hundred he is as Dead and past and gone out of the World The Jews look for a pompous Kingdom when Messias the Son of David shall come whom they watch for every moment till he come as it is in the twelfth Article of their Creed in their Common Prayer Book He shall restore them as they hope a temporal Kingdom and of that mind till they were better taught were the Apostles Acts 1.
cross of our Saviour in the title are three Tongues Hebrew Greek and Latine Greek the foundation of the other two some few additions In the Greek Master Broughton hath given learned rules and examples of the kinds of it viz. Septuagint Talmudick Attick and Apostolick The Hebrew or Syrian for so that word Hebrew in the title of the cross must be understood is easily found out even in Translations Latine there is some in the Gospels but not much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census for tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ward or watch Matth. 28. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiculator Mark 6. 27. which word is used by Targum Jeruselamy in Gen. 37. of Potiphar that he was Rabh Sapulachtaria Princeps spiculatorum And some other words of the Latine Tongue which Language in our Saviours time the conquest of the Romans had scattered in Jerusalem and in the parts adjoyning and so may one find some Latine in the Syrian Testament and abundance of Greek CHAP. XXXIII Of the Chaldee and Syrian Tongues THE Chaldee and Syrian Tongue was once all one as appeareth in Gen. 31. 47. Ezra 4. 7. Dan. 2. 4. In Character indeed they differed they of Babilon using one kind of letter they of Syria another This was that that nonplust the Babilonian wizards about the writing of the wall so that they could not read it though it were in their own Language because it was not in their own letter In after-times the very Languages themselves began to vary as the Chaldee in Daniel and Onkelos and Jeruselamy and Jonathan and the Syrian in the Testament do witness The Paraphrasts do much differ between themselves for purity of speech and all far short of the Bible Chaldee They are very full of Greek words and so the Syrian a relick of Alexanders conquests some think they find some Greek in Daniel Montanus himself renders Osphaiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along Four kind of Characters is the Chaldee to be had in or if you will the Chaldee in two and the Syrian in two Our Bible and Paraphrasts and Rabbins Chaldee is in the Hebrew letter and the other kind of letter is the Samaritan The Syrian hath either a set letter such as we have the New Testament imprinted in or their running hand such as the Maronites use in their writing for speed there is no great difference betwixt them as you may see by their Alphabet CHAP. XXXV Of the Arabian Language THIS is the most copious of the Hebrew Dialects and a Tongue that may brag with the most of Tongues from fluency and continuance of familiarity This Tongue is frequent in Scripture especially in Job a man of that Country How other parts of the Bible use it I think may be judged by the nearness of Judea and Arabia and of the two Languages In this one thing it differs from its fellow-Dialects and its Mother Tongue that it varieth terminations in declining of Nowns as the Greek and Latine do and that it receiveth dual numbers in forming Verbs as doth the Greek Of the largeness of the Alphabet and difference from other Alphabets and quiddits of the Tongue or indeed any thing of the Tongue I cannot say which I have not received of the most Industrious and thrice Learned both in this and other the noble Tongues Master William Bedwell whom I cannot name without a great deal of thankfulness and honour To whom I will rather be a Scholar than take on me to teach others This Tongue was Mahomads Alcoran written in and is still read in the same Idiome under pain of death not to mistake a letter which is as easily done in this Tongue as in any CHAP. XXXVI Of the Latine Tongue THIS is the first Idiom of our Grammar Schools A Tongue next the sacred Tongues most necessary for Scholars of the best profession Whether Latine were a Babel Language I will not controvert pro contra Sure I dare say that what Latine we read now was not at Babel if we may believe Polybius who saith that the Latine Tongue that was used in Junius Brutus time was not understood in the time of the first Punick War but only by great Scholars So much in few years it had degenerated The old Poets compared with smooth Ovid and Tully shew much alteration This spacious Tongue once almost as big as any and as large as a great part of the World is now bounded in Schools and Studies The Deluge of the North the treasury of Men overwhelmed the Romane Empire scattered the Men and spoiled the Latine Goths Vandals Lombards and the rest of the brood of those frozen Climates have beaten the Latine Tongue out of its own fashion into the French Spanish and Italian But some sparks of their hammering are flown into other Languages of the West So that most Countries hereabout may own Rome for a second Babel for their speech confused CHAP. XXXVII The Language of Britain near a thousand years ago Ex Beda lib. 1. de Hist. Angl. Cap. 1. BRitania in praesenti juxta numerum librorum c. Britain in my time saith Bede doth search and confess one and the same knowledge of the High Truth and true sublimity in five Tongues according to the five Books wherein the Law of God was written namely in the English Britain Scotish Pict and Latine Tongues And in the nineteenth Chapter of the same Book he saith that when Austen the Monk came from Gregory the great to Preach the Gospel in England he brought with him Interpreters out of France to speak to the English That Language it seems was then usual in England but whether the French that France speaks now is a question William the Conqueror took great care and pains to have brought in his Tongue with his Conquest but could not prevail CHAP. XXXVIII Ionathan the Chaldee Paraphrast his conceit of Levies chosing to the Priesthood translated out of his Paraph. on Gen. 32. 24. AND Iacob was left alone beyond the foord and an Angel in the likeness of a man strove with him and said Didst thou not promise to give Tithe of all that thou hadst and behold thou hast * * * He had but eleven sons as yet but the Hebrew Comment upon the Chaldee Text helps out at this dead list and saith that Rahel was great with child of Benjamin and so he is counted before he is born twelve sons and one daughter and thou hast not tithed them Out of hand he sets apart the four first born to their four mothers for saith the margin they were holy because of their primogeniture and then were eight left He begins again to count from Simeon and ended in Levi for the tenth or tithe Michael answereth and saith Lord of the World this is thy lot c. thus the Chaldee On whose words if they were worth Commenting on I could say more CHAP. XXXIX Of the Iews abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS short writing is
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 〈◊〉
all the length of the River that was in Judea 478 528 Passover when Instituted p. 27. Several particulars concerning it p. 708 709. The manner of the celebration of it p. 951. The Difference and Parallel between the Passover in Egypt and the Passover in succeeding Ages p. 952. The manner of the choosing the Lamb. p. 952 953. The passages of the afternoon of the Passover Day what p. 954. The Time of killing the Passover p. 955 c. The Paschal Societies p. 956. Women were not bound to appear at the Passover but yet they usually did with the Reasons p. 956. The killing the Passover with the Hymn that was Sung in the mean while p. 262 957. The Manner or Method of eating it at evening Sitting they began with Thanksgiving then with a Cup of Wine and they were to drink four of them their Bread was unleavened they also used five kinds of Herbs Lettice Endive Succory Beets Horehound p. 959 to 965. They washed their Hands several times p. 959 964 965. The Lamb roasted was set whole on the Table they began with other Meat they used a thick Sauce p. 962 963. They gave thanks when they began on every differing part p. 959 to 965. Then the cup of blessing p. 964 965. The fourth cup of Wine then they finish with Prayers and Praises p. 967. It was a full Representation of Christs Passion it gives good instructions for the Lords Supper p. 1008. The Jews find thirteen Precepts about keeping the Passover 1009 Passover week the Riâ—es and Solemnity of the first Day p. 968. The second Day 969 Pastors one of the Titles of the Gospel Ministers 228 Patriarchs all their Bones were brought out of Egypt and buried at Sichem 781 782 Paul's Conversion c. wonderful 281 283 Paul's greatest enemies were the Hellenists because he had been one of them p. 283. He had a Trade and wrought with his Hands after he was an Apostle p. 295. He is inferior to none in wickedness except that it was not final and inferior to none in Holyness his rare History and Life with all his Travels and Affairs 789 to 794 813 to 816 Peace was universal when Christ first approved in the World 425 Peace offering of rejoycing what 968 Penalties inflicted upon unclean Persons found in the Temple what p. 901 902. Penalties Capital the Jews had four sorts of them Stoning Burning Slaying with the Sword and Strangling 2006. * Penitents comfort for them drawn out of the Scripture Genealogy 26 Pentecost Feast was a Return or Offering of the Harvest of the Jews called the Feast of Harvest Exod. 23. The Solemnity thereof how performed p. 970. It lasted eight days p. 277. The time and nature of the Feast it was called a Sabbath be it what day of the week it would p. 746 747. That day of Pentecost on which the Holy Ghost was given was the Lords Day 747 Persecution spreads the Gospel 280 785 Persecution against the Christians under Nero was very bloody and barbarous so as to move the pity of their enemies saith Tacitus the Jews heightning that Persecution against them 333 334 Persian Kings and the Time of their Government considered 138 139 Persian Monarchy the state and fate of the Temple under it 2063 to 2066. * Persons the distinction of Persons in the Trinity what 39â— Persons change of Persons in Grammatical Construction is usual in the Hebrew Rhetorick and Eloquence Page pag. 451 Peters denial of Christ was foretold by Christ at two distinct times p. 259. His improbability of being at Rome p. 316. He was Minister of the circumcision and Paul Minister of the incircumcision they had their Interchanged Agents to shew their agreement and harmony to those with whom they had to do p. 329. Peter why called Cephas p. 531 532. He had a suspension for a time in his Attendance on Christ. p. 633. He was ever first named in the Catalogue of the Apostles and why p. 634 635. He was ever a chief Speaker as concerning the Church in Judea being for the Circumcision p. 743. His shadow wrought Miracles as it seemeth p. 764. He and James were equal the first not Prince of the Apostles nor the second Bishop of Jerusalem p. 815. Whether it is probable he was Bishop of Rome at all Answered Negatively p. 878 879 880. How he was guarded in Prison and delivered by an Angel 886 Pharaoh a common Name or Title of the Egyptians Kings as Abimilech of the Philistines 423. Marg. Pharisees their Doctrine and Practises what p. 255 256 Though they differed from other Hereticks yet they harmonized with them to oppose the Gospel and Christianity p. 373. Their Original Names Qualities and Principles p. 457 458 459. They were most ceremoniously devoted to unwritten Traditions They were the Separatists of the Nation though they did not separate from publick Assemblies but in Matters referring to higher Acts of Holiness pretending to higher Degrees of Holiness than all the rest p. 656 657. The Talmud doth characterize them 656 657 658 Phaenix one seen in Egypt An. Dom. 35. 804 Philo the Jew what he was in Life and Writings 860 861 862 Philosophy was an eminent part of Solomons wisdom p. 73. He writ Books of Philosophy which are lost p. 75 Not only Moses was great in Humane Learning and Philosophy but also Heman Ethan Chalcol and Dardan 73 Phrases two Phrases of the same Nature use to heighten the sense 420. Marg. Phylacteries what p. 256. How necessary p. 568. What they were who used them when they were rehearsed 944 945 Pictures of Christ what against the Papists 232 Pillars the two Pillars in Solomons Temple described p. 1074. * Their height p. 1074. * The place where they stood and the signification of their Names 1076. * Pity is moved by cruelty 333 334 Place the most holy Place what p. 719. The most holy Place the description of it with what was contained therein 1072 1078 1080 to 1088. * Plagues of Egypt 26 Poligamy its original p. 3. It s called Fornication or Whoredom p. 15. Poligamy was the sin of Lamech 693 Pomgranates there were ninety six on a side others say there were two hundred in all 1075. * Pondion what sort of coyn 1096. * Pontius was a common Prenomen among the Romans 448 Marg. Pontius Pilate his character p. 452. His malitious and stirring Spirit always smart and furious upon the Jews p. 773 803 818. He falling into disgrace and misery ends his days with his own hands 818 Pool of Bethesda whence it received its waters whence it had its excellent Vertues 667 668 Poor put for meek humble the Saints of God 617 Porch of the Temple described p. 1073. * The steps to it It was supposed to be the place whither Satan brought Christ in his Temptation p. 1073. * The things in the Porch as a Vine Candlestick and two Tables described with their use pag. 1078. * Porches were Cloyster-walks p. 661 668. Bethesda's Pool had five
the company say Whatsoever you ask of this man Write it and I will seal it He therefore wrote and his fellow sealed it and they sent this feigned Instrument to their friends saying if N. endeavours to come again to the possession of his wealth suffer him not to do it for he hath sold it among us The principal cause of the destruction of Beth-Tera was Ben-Cozba and his Rebellion against the Romans The Babylonian Writers assign another cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Gittin fol. 57. 1. For the foot of a chariot was Bethara laid waste It was a custom that when an Infant male was born they planted a Cedar when an Infant female a pine And when the children contracted marriage out of those trees they made the Bed-chamber On a certain day the daughter of the Emperour passed by and the foot of her chariot broke They cut down such a Cedar and brought it to her The Jews rose up against them and beat them It was told the Emperour that the Jews rebelled Being angry he marched against them and destroyed the whole horn of Israel c. c c c c c c Hieros in the place above Hadrian beseiged Bether three years and an half d d d d d d Gittin in the place above And when they took it they slew the men the women and the children so that their blood flowed into the great Sea You will say perhaps that it was near the Sea but it was a mile distant The Tradition is that R. Eliezar the Great saith that there were two Rivers in the Valley of Jadaim of which one flowed this way the other that And the Rabbins computed that the third part of them was blood and two parts water It is delivered also that the Heathen gathered the Vintages for the space of seven years without dunging the land because the Vinyards were made fruitful enough by the blood of the Israelites The Jerusalem Writers do hyperbolize enough concerning the distance of this City from the Sea For if you say say they that it was near the Sea was it not distant forty miles They say that three hundred skulls of young children were found upon one stone and that there were three chests of torn Phylacteries each chest containing nine bushels but there are others that say Nine chests each containing three bushels Josephus mentions e e e e e e Jos. de Bell. lib. 4. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betaris and Kaphartobas two midland Towns of Idumea Where by Idumea he means the Southern part of Judea especially that that was mountanous as appears by the Context He calls Idumea properly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idumea the Great CHAP. LIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim WE mean not here the Land of Ephraim but a certain Town in the Confines of that Land Of which you read 2 Chron. XIII 19. and of which the Talmudic Writers speak a a a a a a Menacoth cap. 9. hal 1. What is the best flower to be offered in the Temple Micmas and Mezonechah obtain the first place for fine flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim in the Valley obtains the next place to them These words are not read the same way by all Those of the Mishnaioth in the eighth Chapter read as we had writ it The Tosaphtah also reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas but the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aruch also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas b b b b b b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mezonechah it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanoah The same also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim the Gloss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim is a City of which it is thus written in the books of the Chronicles And Abijah took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim The Gemarists read it after the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim this story being added c c c c c c Bab. Menacoth fol. 55. 1. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jannes and Mambres said to Moses Do you bring straw into Ephraim Which the Aruch reciting adds these words There was a City in the land of Israel very fruitful in bread corn called Ephraim when Moses therefore came with his miracles Jannes and Mambres who were the chief of Pharaohs Magitians said unto him This is our business and we can do thus with our inchantments you therefore are like one bringing straw into Ephraim which is the City of bread corn and out of which is provision for many places therefore how doth any carry in straw thither c. Josephus speaking of Vespasian hath these words d d d d d d Joseph de Bell. lib. 4. c. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After he went into the Hill Country he took two Toparchies namely Gophnitica and Acrabatena and together with them Bethel and Ephraim two small Cities Into this Ephraim we suppose it was that Christ retired in that story Joh. XI 54. Let us also add these things from the places alledged above e e e e e e Tosapht in Menacoth c. 9. R. Josi saith They brought also of the wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Barchaim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Caphar Achum which were near Jerusalem f f f f f f Ibid. Menach in the place above hal 3. For Oyl Tekoa deserves the first praise Aba Saul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ragab beyond Jordan obtains the next to it R. Eliezer ben Jacob saith Gush Chalab in Gallilee obtains the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Ibid. Karhiim and Atolin otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuthim and Hatolin in the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuchaim produce the best Wine Beth Rimmah and Beth Laban in the hilly Country and Caphar Sigana in the Valley next to them Let us also add these words elsewhere h h h h h h Bab. Sanhedrin fol. 70. 2. He eateth all manner of Victuals and eateth not flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The clusters of figs of Keila are brought in He drinks all manner of drink but he drinks not Wine hony and milk are brought in And elsewhere i i i i i i Idem Joma fol. 76. 1. He eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Clusters of Keila and drinks Honey and Milk and enters into the Temple CHAP. LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Chadudo WHEN a a a a a a Bab. Joma fol. 66. 2. they sent forth the Goat Azazel on the day of expiation before that they set up ten Tents a mile distant one from another where some betook themselves
impure to come near And there was another which the Wise-men would not manifest III. When it especially lay upon the Sanhedrin sealed at Hierusalem to preserve pure Families as much as in them lay pure still and when they prescribed Canons of preserving the legitimation of the people which you may see in those things that follow at the place alledged there was some necessity to lay up publick Records of Pedigrees with them whence it might be known what Family was pure and what defiled Hence that of Simon Ben Azzai deserves our notice c c c c c c Bab. Iâ—vamoâ—â— fol. 49. 2. I saw saith he a Genealogical sâ—rol in Jerusalem in which it was thus written N. a Bastard of a strang Wife Observe that even a Bastard was written in their publick Books of Genealogy that he might be known to be a Bastard and that the purer Families might take heed of the defilement of his seed Let that also be noted d d d d d d Hieros Taaniâ—â— fol. â—â— 1. They found a Book of Genealogy at Jerusalem in which it was thus written Hillel was sprung from David Ben Jatsaph from Asaph Ben Tsitsith haâ—ceseth from Abner Ben Cobesin from Achab c. And the Records of the Genealogies smell of those things which are mentioned in the Text of the Mishnah concerning Wood-carrying e e e e e e Taanith cap. 4 hal 5. The Priests and Peoples times of Wood-carrying were nine On the first day of the month Nisan for the Sons of Erach the Son of Judah the twentieth day of â—ammuz for the Sons of David the Son of Judah the fifth day of Ab for the Sons of Parosh the Son of Judah the seventh of the same month for the Sons of Jonadab the Son of Rechab the tenth of the same for the Sons of Senaah the Son of Benjamin c. It is therefore easie to guess whence Matthew took the last fourteen generations of this Genealogy and Luke the first forty Names of his namely from the Genealogical Scrols at that time well enough known and laid up in the publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repositories and in the private also And it was necessary indeed in so noble and sublime a subject and a thing that would be so much inquired into by the Jewish people as the Lineage of the Messiah would be that the Evangelists should deliver a truth not only that could not be gain-said but also that might be proved and established from certain and undoubted Rolls of Ancestors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Iesus Christ. That the Name of Jesus is so often added to the Name of Christ in the New Testament is not only that thereby Christ might be pointed out for the Saviour which the Name Jesus signifies but also that Jesus might be pointed out for true Christ against the unbelief of the Jews who though they acknowledged a certain Messiah or Christ yet they stifly denyed that Jesus of Nazareth was he This observation takes place in numberless places of the New Testament Act. ii 36. viij 35. 1 Cor. vi 22. 1 John ii 22. iv 15 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of David That is the true Messias For by no more ordinary and more proper Name did the Jewish Nation point out the Messiah then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of David See Mat. XII 23. XXI 9. XXII 42. Luke XVIII 38. and every where in the Talmudic Writings but especially in f f f f f f fol. 97. 1. Bab. Sanhedrin where it is also discussed what kind of times those should be when the Son of David should come The things which are devised by the Jews concerning Messiah Ben Joseph which the Targum upon Cant. IV. 5. calls Messiah Ben Ephraim are therefore devised to comply with their giddiness and loss of judgment in their opinion of the Messiah For since they despised the true Messiah who came in the time foreallotted by the Prophets and Crucified him they still expect I know not what Chimerical one concerning whom they have no certain opinion whether he shall be one or two whether he shall arise from among the living or from the dead whether he shall come in the clouds of Heaven or sitting upon an Ass c. They expect a Son of David but they know not whom they know not when VER 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IUDA IN Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah Which word not only the Greeks for want of the Letter h h h h h h fol. 4. 4. in the middle of a word but the Jews themselves do contract into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judah which occurs infinite times in the Jerusalem Talmud g g g g g g Demai fol. 22. 3. The same person who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jose Bi R. Jehudoh in the next line is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jose Bi R. Judah So also h Shabb. And this is done i i i i i i Iom tobh fol. 62. 3. elsewhere in the very same line VERS 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Booz of Rachab SO far the Jewish Writers agree with Matthew that they confess Rachab was Married to some Prince of Israel but mistaking concerning the person whether they do this out of ignorance or wilfully let themselves look to that Concerning this matter the Babylonian Gemara hath these words k k k k k k Mâ—gill fol. 14. 2. Eight Prophets and those Priests sprang from Rachab and they are these Neriah Baruch Seraiah Maaseiah Jeremiah Hilkiah Hanameel and Shallum R. Judah saith Huldah also was of the Posterity of Rachab And a little after There is a tradition that she being made a proselytess was Married to Josua Which Kimchi also produceth in Jos. Chap. VI. Here the gloss casts in a scruple It sounds some what harshly saith it that Josua Married one that was made a Proselyte when it was not lawful to contract Marriage with the Canaanites though they became Proselytes Therefore we must say that she was not of the Seven Nations of the Canaanites but of some other Nation and sojourned there But others say That that prohibition took not place before the entrance into the Promised Land c. VERS 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ioram begat Ozias THE Names of Ahazias Joash and Amazias are struck out See the History in the Books of the Kings and 1 Chron. III. 11 12. I. The Promise That the Throne of David should not be empty passed over after a manner for some time into the Family of Jehu the overthrower of Jorams Family For when he had razed the House of Ahab and had slain Ahaziah sprung on the Mothers side of the Family of Ahab the Lord promiseth him that his Sons should Reign unto the fourth generation 2 King X. 30. Therefore however the mean time the Throne of David was not empty and that Joash
〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iacob begat Ioseph the husband of Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Iuchas fol. 55. 2. The mothers family is not to be called a family Hence the reason may very easily be given why Matthew brings down the generation to Joseph Maries husband but Luke to Eli Maries Father These two frame the Genealogy two ways according to the double notion of the promise of Christ. For he is promised as the Seed of the Woman and as the Son of David that as a man this as a King It was therefore needful in setting down his Genealogy that satisfaction should be given concerning both Therefore Luke declareth him the promised seed of the Woman deducing his Mothers stock from whence man was born from Adam Matthew exhibits his Royal Original deriving his pedegree along through the Royal family of David to Joseph his reputed Father VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourteen Generations ALthough all things do not square exactly in this three fold number of fourteen generations yet there is no reason why this should be charged as a fault upon Matthew when in the Jewish Schools themselves it obtained for a custom yea almost for an Axiome to reduce things and numbers to the very same when they were near alike The thing will be plain by an Example or two when an hundred almost might be produced Five Calamitous things are ascribed to the same day that is to the ninth day of the month Ab. g g g g g g Taanith cap. 4. artic 6. For that day say they it was decreed that the people should not go into the promised land the same day the first Temple was laid waste and the second also the City Bitter was destroyed and the City Jerusalem plowed up Not that they believed all these things fell out precisely the same day of the month but as the Babylonian Gemara notes upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might reduce a fortunate thing to a holy day and an unfortunate to an unlucky day The Jerusalem Gemara in the same tract examines the reason why the daily prayers consist of the number of eighteen and among other things hath these words h h h h h h Taanith fol. 65. 3. The dayly prayers are eighteen according to the number of the eighteen Psalms from the beginning of the book of Psalms to that Psalm whose beginning is The Lord hear thee in the day of trouble which Psalm indeed is the Twentieth Psalm But if any object that nineteen Psalms reach thither you may answer The Psalm which begins Why did the Heathen rage is not of them A distinct Psalm Behold with what liberty they fit numbers to their own case Inquiry is made whence the number of the thirty nine more principal servile works to be avoided on the Sabbath day may be proved Among other we meet with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Hieros Schabb. fol. 9. 2. R. Chaninah of Zippâ—r saith in the name of R. Abhu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph denotes one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debarim two Hence are the forty works save one concerning which it is written in the Law The Rabbins of Cesarea say Not any thing is wanting out of his place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed thirty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth eight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our profound Doctors do not distinguish between He and Cheth that they may fit numbers to their case for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth at their pleasure l l l l l l Id. Ibid. fol. 15. 3. R. Josua ben Levi saith In all my whole life I have not looked into the mystical book of Agada but once and then I looked into it and found it thus written An hundred seventy five Sections of the Law where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spake he said he commanded they are for the number of the years of our Father Abraham And a little after An hundred and forty and seven Psalms which are written in the book of the Psalms note this number are for the number of the years of our father Jacob. Whence this is hinted that all the praises wherewith the Israelites praise God are according to the years of Jacob. Those hundred and twenty and three times wherein the Israelites answer Hallelujah are according to the number of the years of Aaron c. They do so very much delight in such kind of concents that they oftentimes screw up the strings beyond the due measure and stretch them till they crack So that if a Jew carps at thee O Divine Matthew for the unevenness of thy fourteens out of their own Schools and Writings thou hast that not only whereby thou mayest defend thy self but retort upon them VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When as his Mother was espoused NO woman of Israel was married unless she had been first espoused m m m m m m In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. Before the giving of the Law saith Maimonides if the man and the woman had agreed about marriage he brought her into his house and privately married her But after the giving of the Law the Israelites were commanded that if any were minded to take a woman for his wife he should receive her first before witnesses and thenceforth let her be to him a wife as it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one take a wife This taking is one of the Affirmative precepts of the Law and is called Espousing Of the manner and form of Espousing you may read till you are weary in that Tractate and in the Talmudic Tract Kiddushin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before they came together In many places the man espouseth the woman but doth not bring her home to him but after some space of time So the n n n n n n Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 3. Gloss upon Maimonides Distinction is made by the Jewish Canons and that justly and openly between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Private society or Discourse between the Espouser and the Espoused and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bringing of the Espoused into the husbands house Of either of the two many those words be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they came together or rather of them both He had not only not brought her home to him but he had no manner of society with her alone beyond the Canonical limits of discourse that were allowed to unmarried persons and yet she was found with child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was found with child Namely after the space of three months from her conception when
given me by the Nazareans who use this Book in Berea a City of Syria to write it out It is not at all to be doubted that this Gospel was found in Hebrew but that which deceived the good man was not the very hand writing of Matthew nor indeed did Matthew write the Gospel in that Language but it was turned by some body out of the original Greek into Hebrew that so if possible the Learned Jews might read it For since they had little kindness for forreign books that is Heathen Books or such as were written in a Language different from their own which might be illustrated from various Canons concerning this matter some person converted to the Gospel excited with a good zeal seems to have translated this Gospel of S. Matthew out of the Greek Original into the Hebrew Language that learned Men among the Jews who as yet believed not might perhaps read it being now published in their Language which was rejected by them while it remained in a foreign speech Thus I suppose this Gospel was written in Greek by S. Matthew for the sake of those that believed in Judea and turned into Hebrew by some body else for the sake of those that did not believe The same is to be resolved concerning the original Language of the Epistle to the Hebrews That Epistle was written to the Jews inhabiting Judea to whom the Syriac was the Mother Tongue but yet it was writ in Greek for the reasons above named For the same reasons also the same Apostle writ in Greek to the Romans although in that Church there were Romans to whom it might seem more agreeable to have written in Latine and there were Jews to whom it might seem more proper to have written in Syriac CHAP. II. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now when Iesus was born A calculation of the times when Christ was born WE thus lay down a Scheme of the times when Christ was born I. He was born in the year of the World MMMDCCCCXXVIII For from the Creation of the World to the Deluge are commonly reckoned MDCLVI years From the Deluge to Abrahams promise are CCCCXXVII years This being supposed that Abraham was born the CXXXth year of Tharah which must be supposed From the promise given to the going out of Egypt CCCCXXX years Exod. XII 40. Gal. III. 17. From the going out of Egypt to the laying the foundations of the Temple are CCCCLXXX years 1 King VI. 1. The Temple was building VII years 1 King VI. 38. Casting up therefore all these together viz.  MDCLVI  CCCCXXVII  CCCCXXX  CCCCLXXX  VII the sum of years amounts to MMM And it is clear the building of the Temple was finished and compleated in the year of the world MMM The Temple was finished in the eleventh year of Solomon 1 King VI. 38. and thence to the revolting of the ten Tribes in the first year of Rehoboam were XXX years Therefore that Revolt was in the year of the World MMMXXX From the Revolt of the ten Tribes to the destruction of Jerusalem under Zedekiah were CCCXC years which appears sufficiently from the Chronical computation of the parallel times of the Kings of Judah and Israel and which is implied by Ezekiel Chap. IV. vers 5. Thou shalt sleep upon thy left side and shalt put the iniquities of the house of Israel upon it c. according to the number of the days three hundred and ninety days And when thou shalt have accomplished them thou shalt sleep upon thy right side the second time and shalt take upon thee the iniquity of the house of Judah forty days Concerning the computation of these years it is doubted whether those forty years are to be numbred together within the three hundred and ninety years or by themselves as following after those three hundred and ninety years We not without cause embrace the former opinion and suppose those forty years to be included within the sum of the three hundred and ninety but mentioned by themselves particularly for a particular reason For by the space of forty years before the destruction of the City by the Chaldeans did Jeremiah prophesie daily namely from the third year of Josias to the sacking of the City whom the people not harkning to they are marked for that peculiar iniquity with this note Therefore these three hundred and ninety years being added to the year of the World MMMXXX when the ten Tribes fell off from the house of David the age of the World when Jerusalem perished arose to the year MMMCCCCXX At that time there remained fifty years of the Babylonian captivity to be compleated For those remarkable Seventy years took their beginning from the third year of Jehoiachim Dan. I. 1. Whos 's fourth year begins the Babylonian Monarchy Jer. XXV 1. And in the nineteenth year of Nebuchadnezzar the Temple was destroyed 2 King XXV 8. when now the twentieth year of the Captivity passed and other fifty remained Which fifty being added to the year of the World MMMCCCCXX a year fatal to the Temple the years of the World amount in the first year of Cyrus unto MMMCCCCLXX From the first of Cyrus to the death of Christ are Seventy weeks of years or CCCCXC years Dan. IX 24. Add these to the MMMCCCCLXX and you observe Christ crucified in the year of the World MMMDCCCCLX When therefore you have subtracted thirty two years and an half wherein Christ lived upon the Earth you will find him born in the year of the World MMMDCCCCXXVIII II. He was born in the one and thirtieth year of Augustus Cesar the computation of his Monarchy beginning from the Victory at Actium Of which matter thus Dion Cassius writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a a a a a a Dion Cass. lib. 51. in the beginning This their Sed-fight was on the second of September And this I speak upon no other account for I am not wont to do it but because then Cesar first obtained the whole Power so that the computation of the years of his Monarchy must be precisely reckoned from that very day We confirm this our computation by drawing down a Chronological Table from this year of Augustus to the fifteenth year of Tiberius when Christ having now compleated the nine and twentieth year of his age and entring just upon his thirtieth was baptized Now this Table adding the Consuls of every year we thus frame Year of the World City built Augustus Christ born Consuls 3928 754 31 1 Cas. Aug. XIV and L. Aemyl Paulus 3929 755 32 2 Publius Vinicius and Pub. Alfenus Varus 3930 756 33 3 L. Aelius Lamia and M. Servilius 3931 757 34 4 Sext. Aemilius Carus and C. Sentius Saturninus 3932 758 35 5 L. Valerius Messalla and Cn. Corn. Cinna Magn. 3933 759 36 6 M. Aemil. Lepidus and L. Aruntius 3934 760 37 7 A. Licin Nerv Silanus and Q. Cecil Metel Cret 3935 761 38 8 Furius Camillus and Sext. Nonius Quintilianus
man who shall make an Idol or molten Image and both the one and the other answered Amen And so of the rest And at last Turning their faces to Gerizim they began with the blessing Blessed is the man who shall continue in all the words of the Law and the Answer on both sides is Amen Turning their faces to Ebal they pronounce the curse Cursed is every one that shall not continue in all the words of the Law and the answer from both sides is Amen c. In like manner Christ here having begun with blessings Blessed Blessed thundereth out curses Wo Wo Luke VI. 24 25 26. That which many do Comment concerning the octonary number of Beatitudes hath too much curiosity and little benefit It hath that which is like it among the Jews For thus they write b b b b b b Midr. Tillin upon Psal. 1. R. Sol. upon Esa. V. There is a Tradition from the School of R. Esaiah ben Korcha that twenty blessings are pronounced in the book of the Psalms and in like manner twenty Woes in the book of Esaiah But I say saith Rabbi that there are two and twenty blessings according to the number of the two and twenty letters c c c c c c Baal Tâ—rin upon Gen. XII Abraham was blessed with seven blessings d d d d d d Targ. upon Ruth III. These six are blessed every one with six blessings David Daniel and his three companions and King Messias VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the pure in heart HArken O Pharisee all whose praise lies in outward cleanness How foolish is this boasting of a Jew e e e e e e Bab. Schaâ— fol. 13. 1. Come and see saith R. Simeon ben Eleazar how far the purity of Israel extends it self when it is not only appointed that a clean man eat not with an unclean woman but that an unclean man eat not with an unclean man that a Pharisee that hath the Gonorrhea eat not with a comon person that hath the Gonorrhea VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the Peacemakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Peah cap. 1. hal 1. Making peace between neighbours is numbred among those things which bring forth good fruit in this life and benefit in the life to come VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Think not that I am come to destroy the Law c. I. IT was the opinion of the Nation concerning the Messias that he would bring in a new Law but not at all to the prejudice or damage of Moses and the Prophets But that he would advance the Mosaic Law to the very highest pitch and would fulfil those things that were foretold by the Prophets and that according to the Letter even to the greatest pomp II. The Scribes and Pharisees therefore snatch an occasion of cavilling against Christ and readily objected that he was not the true Messias because he abolished the Doctrines of the Traditions which they obtruded upon the people for Moses and the Prophets III. He meets with this prejudice here and so onwards by many arguments as namely 1. That he abolished not the Law when he abolished Traditions for therefore he came that he might fulfil the Law 2. That he asserts that not one Jota should perish from the Law 3. That he brought in an observation of the Law much more pure and excellent than the Pharisaical observation of it was which he confirms even to the end of the Chapter explaining the Law according to its genuine and spiritual sense VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you I. SUCH an asseveration was usual to the Nation though the syllables were something changed g g g g g g Bab. Bâ—rac fol. 55. 1. A certain Matron said to R. Judah bar Allai Thy face is like to a Swineherd or an Usurer To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth both is forbidden me The Gloss there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth is a manner of speech used in swearing II. But our Saviour useth this phrase by the highest divine right 1. Because he is Amen the faithful witness Rev. II. 14. 2 Cor. I. 20. See also Esa. LXV 16. and Kimchi there 2. Because he published the Gospel the highest truth Joh. XVIII 37 c. 3. By this asseveration he doth well oppose his divine oracles against the insolent madness of the Traditional Doctors who did often vent their blasphemous and frivolous tales under this seal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak in truth and wheresoever this is said say they it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tradition of Moses from Sinai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One jot The Jerusalem Gemarists speak almost to the same sense h h h h h h Sanhedr fol. 20. 3. The book of Deuteronomy came and prostrated it self before God and said O Lord of the Universe Thou hast wrote in me thy Law but now a Testament defective in some part is defective in all Behold Solomon endeavours to root the letter Jod out of me to wit in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives Deut. XVII 5. The holy blessed God answered Solomon and a thousand such as he shall perish but the least word shall not perish out of thee R. Honna said in the name of R. Acha the letter Jod which God took out of the name of Sarai â—ur Mother was given half to Sara and half to Abraham A Tradition of R. Hoshaia the letter Jod came and prostrated it self before God and said O eternal Lord Thou hast rooted me out of the name of that holy woman The Blessed God answered Hitherto thou hast been in the name of a woman and that in the end Viz. in Sarai but henceforward thou shalt be in the name of a man and that in the beginning Hence is that which is written And Moses called the name of Hoshea Jehoshua The Babylonians also do relate this translation of the letter Jod out of the name of Sarai to the name of Joshua after this manner i i i i i i Sanhedr fol. 107. 1. The letter Jod saith God which I took out of the name of Sarai stood and cried to me for very many years how long will it be ere Joshua arise to whose name I have added it You have an Example of the eternal duration of this very little letter Jod in Deut. XXXII 18. where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written even less than it self and yet it stands immortal in that its diminutive state unto this very day and so shall for ever k k k k k k Bab. Taanith fol. 21. 2. There is a certain little City mentioned by name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derokreth which by reason of the smalness of it was called Jod in the Gloss. l l l l l l Fol.
22. 2. And there was a Rabbin named Rabh Jod Of the letter Jod See Midrash Tillin upon the CXIV Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One tittle It seems to denote the little heads or dashes of letters whereby the difference is made between letters of a form almost alike The matter may be illustrated by these examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Schab fol. 10. 4. If it were Daleth and a man should have formed it into Resh on the Sabbath or should have formed Resh into Daleth he is guilty n n n n n n Tanchâ—m fol. 1. 1. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not prophane my holy Name whosoever shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys the World for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes this sense Ye shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every spirit praise the Lord. Whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lied against the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph destroies the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy as the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord he that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh destroys the World But that our Saviour by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot and Tittle did not only understand the bare letters or the little marks that distinguished them appears sufficiently from vers 19. where he renders it one of these least commands in which sense is that also in the Jerusalem Gemara of Solomons rooting out Jod that is evaâ—uating that precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply Wives And yet it appears enough hence that our Saviour also so far asserts the uncorrupt immortality and purity of the holy Text that no particle of the sacred sense should perish from the beginning of the Law to the end of it To him that diligently considers these words of our Saviour their Opinion offers it self who suppose that the whole Alphabet of the Law or rather the original character of it is perished namely the Samaritan in which they think the Law was first given and written and that that Hebrew wherein we now read the Bible was substituted in its stead We shall not expatiate in the question but let me with the Readers good leave produce and consider some passages of the Talmud whence if I be not mistaken Christians seem first to have taken up this opinion The Jerusalem Talmud treats of this matter in these words o o o o o o In Megill fol. 71. 2 3. R. Jochanan de Beth Gubrin saith There are four noble Tongues which the World useth The Mother Tongue for Singing the Roman for War the Syriac for Mourning the Hebrew for Elocution and there are some which add the Assyrian for Writing The Assyrian hath writing that is letters or characters but a language it hath not The Hebrew hath a language but writing it hath not They chose to themselves the Hebrew language in the Assyrian character But why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is blessed or direct in its writing R. Levi saith Because it came up into their hands out of Assyria A Tradition R. Josi saith Ezra was fit by whose hands the Law might have been given but that the age of Moses prevented But although the Law was not given by his hand yet writing that is the forms of the letters and the language were given by his hand And the writing of the Epistle was writ in Syriac and rendred in Syriac Ezr. IV. 7. And they could not read the writing Dan. V. 8. From whence is shewn that the writing that is the form of the characters and letters was given that very same day R. Nathan saith the Law was given in breaking that is in letters more rude and more disjoyned And the matter is as R. Josi saith Rabbi Judah Haccodesh saith the Law was given in the Assyrian language and when they sinned it was turned into breaking And when they were worthy in the days of Ezra it was turned for them again into the Assyrian I shew to day that I will render to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doubled or as if he should say the seconded Zech. IX 12. And he shall write for himself the Mishneh the doubled of this Law in a book Deut. XVII 18. namely in a writing that was to be changed R. Simeon ben Eleazar saith in the name of R. Eleazar ben Parta and he in the name of R. Lazar the Hammodaean the Law was given in Assyrian writing Whence is that proved From those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXVII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in the Law is like a pillar So the Jerusalem Talmudists Discourse is had of the same business in the p p p p p p Sanhedr fol. 21. 2. 22. 1. Babylonian Talmud and almost in the same words these being added over The Law was given to Israel in Hebrew writing and in the holy Language And it was given to them again in the days of Ezra in Assyrian writing and the Syriac Language The Israelites chose to themselves the Assyrian writing and the holy Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And left the Hebrew writing and the Syriac Language to ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who are those Idiots or ignorant persons R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans And what is the Hebrew writing R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the Gloss Great letters such as those are which are writ in charms and upon door posts That we may a little apprehend the meaning of the Rabbins let it be observed I. That by the Mother Tongue the Hebrew Syriac Romane being named particularly no other certainly can be understood than the Greek we have shewn at the three and twentieth verse of the first Chapter II. That that writing which the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which we have interpreted by a very known word Hebrew writing is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this was proper to the Israelites or because it was the antient writing but as the Gloss very aptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the writing or character was in use among them that dwelt beyond Euphrates In the same sense as some would have Abraham called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew signifying on the other side that is beyond or on
the other side of Amana Many Nations were united into one Language that is the old Syriac namely the Chaldeans the Mesopotamians the Assyrians the Syrians Of these some were the sons of Sem and some of Cham. Though all had the same Language it is no wonder if all had not the same letters The Assyrians and Israelites refer their original to Sem these had the Assyrian writing the sons of Cham that inhabited beyond Euphrates had another perhaps that which is now called by us the Samaritane which it may be the sons of Cham the Canaanites used III. That the Law was given by Moses in Assyrian letters is the opinion as you see of some Talmudists and that indeed the sounder by much For to think that the Divine Law was writ in characters proper to the cursed seed of Cham it agreeable neither to the dignity of the Law nor indeed to reason it self They that assert the Mother writing was Assyrian do indeed confess that the characters of the Law were changed but this was done by reason of the sin of the people and through negligence For when under the first Temple the Israelites degenerated into Canaanitish manners perhaps they used the letters of the Canaanites which were the same with those of the Inhabitants beyond Euphrates These words of theirs put the matter out of doubt The Law was given to Israel in the Assyrian writing in the days of Moses but when they sinned under the first Temple and contemned the Law it was changed into breaking to them Therefore according to these mens opinion the Assyrian writing was the Original of the Law and endured and obtained unto the degenerate age under the first Temple Then they think it was changed into the writing used beyond Euphrates or the Samaritane or if you will the Canaanitish if so be these were not one and the same but by Ezra it was at last restored into the original Assyrian Truly I wonder that Learned Men should attribute so much to this tradition for whence else they have received their Opinion I do not understand that they should think that the primitive writing of the Law was in Samaritane seeing that which the Gemarists assert concerning the changing of the characters rests upon so brittle and tottering a foundation that it is much more probable that there was no change at all but that the Law was first writ in Assyrian by Moses and in the Assyrian also by Ezra because the change cannot be built and established upon stronger arguments A second question might follow concerning Keri and Chethib and a suspicion might also arise that the Text of the Law was not preserved perfect to one Jot and one Tittle when so many various readings do so frequently occur Concerning this business we will offer these few things only that so we may return to our task 1. These things are delivered by Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Hieros Taâ—nitâ— fol. 68. 1. They found three books in the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meoni The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaatuti and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hi. In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eternal God is thy refuge but in the two other they found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XXXIII 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They approved or confirmed those two but rejected that one In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sent young men of the children of Israel Exod. XXIV 5. Those two they confirmed but that one they rejected In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was nine but in the two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was eleven those two they confirmed and that one they rejected I do much suspect that these three books laid up in the Court answered to the threefold Congregation of the Jews namely in Judea Babylon and Egypt whence these copies might be particularly taken For however that Nation was scattered abroad almost throughout the whole World yet by number and companies scarcely to be numbred it more plentifully encreased in these three Countries than any where else In Judea by those that returned from Babylon in Babylon by those that returned not and in Egypt by the Temple of Onias The two Copies that agreed I judge to be out of Judea and Babylon that that differed to be out of Egypt and this last I suspect by this that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaatuti smells of the seventy Interpreters whom the Jews of Egypt might be judged by the very sake of the place to favour more than any elsewhere r r r r r r Massecheth Sopherim cap. 1 art 8. For it is asserted by the Jewish Writers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one of those changes which the Septuagint brought into the sacred Text. II. It is therefore very probable that the Keri and Chethib was compacted from the comparing of the two Copies of the greatest authority that is the Jewish and the Babylonian which when they differed from one another in so many places in certain little dashes of writing but little or nothing at all as to the sense by very sound counsil they provided that both should be reserved so that both Copies might have their worth preserved and the sacred Text its purity and fulness whilst not one jot nor one tittle of it perished VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have heard THAT is ye have received it by Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Sanhedr cap. 11. hal 1. If they havâ— heard that is learned by tradition they speak to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They learned by hearing that is by Tradition a saying very frequent in Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was said by them of old time That is It is an old Tradition For the particular passages of the Law which are here cited by our Saviour are not produced as the bare words of Moses but as cloathed in the Glosses of the Scribes which most plainly appears above the rest vers 43. and sufficiently in this first allegation where those words Whosoever shall kill shall be guilty of the judgment do hold out the false paint of Tradition and as we observe in the following verses such as misrepresents the Law and makes it of none effect If it be asked why Christ makes mention of those of old time It may be answered that the memory of the antienter Fathers of the Traditions was venerable among the people Reverend was the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first good men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first wise men Therefore Christ chose to confute their Doctrines and Glosses that he might more clearly prove the vanity of Traditions when he reproved their most famous men But the sense which
husband III. s s s s s s Gittin in the place above And R. Sol. R. Nissin there The School of Hillel saith If the Wife cook her husbands food illy by over salting or over roasting it she is to be put away IV. Yea If by any stroke from the hand of God she become dumb or sottish c. V. But not to relate all the things for which they pronounce a wife to be divorsed among which they produce some things that modesty allows not to be repeated let it be enough to mention that of R. Akibah instead of all t t t t t t Mishnah ult in Gittin cap. 9. R. Akibah said If any man sees a woman handsomer than his won wife he may put her away because it is said If she find not favour in his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bill of Divorce And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of Divorce Mat. XIX 7. and in the Septuagint Deut. XXIV 1. Of which Beza thus This bil may seem to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as Departing away not in respect of the wife put away as of the husband departing away from his wife Something hard and diametrically contrary to the Canonical doctrine of the Jewes For thus they write u u u u u u Maimon in Gerushin ca. 1. It is written in the bill Behold thou art put away Behold thou art thrust away c. But if he writes I am not thy husband or I am not thy spouse c. it is not a just bill for it is said He shall put her away not He shall put himself away This Bill is called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of cutting off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of expulsion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument of dismission and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters of forsaking c. I. A Wife might not be put away unless a bill of divorce were given Therefore it is called saith Baal Turimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bill of cutting off because there is nothing else that cuts her off from the husband For although a wife were obtained three ways of which see the x x x x x x Kiddush cap. 1. hal 1. Talmud yet there was no other way of dismissing her besides a bill of divorce y y y y y y Baal Turim upon Deutr. XXIV II. A wife was not put away unless the husband were freely willing for if he were unwilling it was not a divorce but whether the wife were willing or unwilling she was to be divorsed if her husband would z z z z z z Maimon in Gerushin cap. 1. III. a a a a a a Rashba in Tikkun Gâ—t at the end of Gittin in Alphes A bill of divorce was written in twelve lines neither more nor less R. Mordechai gives the reason of this number in these words b b b b b b Ch. 1. upon Tract Gittin Let him that writes a bill of divorse comprize it twelve lines according to the value of the number of the letters in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get. But Rabh Saadias interprets that the bill of divocre should be written with the same number of lines wherein the books of the Law are separated For four lines come between the book of Genesis and the book of Exodus four between the book of Exodus and the book of Leviticus four between the book Leviticus and the book Numbers But the four between the book of Numbers and Deuteronomy are not reckoned because that book is only a repetition of the Law c. IV. You have the Copy of a Bill of Divorce in c Alphesius upon Gittin in this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bill of Divorce On the day of the week N. of the month of N. of the year of the Worlds Creation N. according to the computation by which we are wont to reckon in the Province N. I N. the son of N. and by what name soever I am called of the City N with the greatest consent of my mind and without any compulsion urging me have put away dismissed and expelled thee thee I say N. the daughter of N. by what name soever thou art called of the City N. who heretofore wert my wife But now I have dismissed thee thee I say N. the daughter of N. by what name soever thou art called of the City N. So that thou art free and in thine own power to marry whosoever shall please thee and let no man hinder thee from this day forward even for ever Thou art free therefore for any man And let this be to thee a bill of rejection from me Letters of Divorse and a Scedule of expulsion according to the Law of Moses and Israel Reuben the son of Iacob witness Eliezer the son of Gilead witness See also this form varied in some few words in Maimonides d d d d d d In Gerushin sol 273. 2. V. This bill being confirmed with the husbands seal and the subscription of witnesses was to be delivered into the hand of the wife either by the husband himself or by some other deputed by him for this office or the wife might depute some body to receive it in her stead VI. It was not to be delivered to the wife but in the presence of two who might read the bill both before it was given into the hand of the wife and after and when it was given the husband if present said thus Behold this is a bill of Divorce to you VII The wife thus dismissed might if she pleased bring this bill to the Sanhedrin where it was enrolled among the Records if she desired it in memory of the thing The dismissed person likewise might marry whom she would if the husband had not put some stop in the bill by some clause forbidding it VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever shall put away his wife c. 1. OUR Saviour does not abrogate Moses permission of Divorses but tolerates it yet keeping it within the Mosaic bounds that is in the case of adultery condemning that liberty in the Jewish Canons which allowed it for any cause II. Divorse was not commanded in the case of adultery but permitted Isralites were compelled sometimes even by Whipping to put away their Wives as appears in e e e e e e In Gerushin cap. 2. Maimonides But our Saviour even in the case of adultery does not impose a compulsion to divorse but indulgeth a licence to do it III. He that puts away his wife without the cause of Fornication makes her commit adultery that is if she commits adultery or although she commit not adultery in act yet he is guilty of all the lustful motions of her that is put away for he that lustfully desires is said to commit adultery vers 28. VERS XXXIII 〈◊〉
〈◊〉 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.
Prophets The Book of Josua Judges Samuel Kings Jeremiah Ezekiel Esay and the twelve And a little after But since Isaiah was before both Jeremiah and Ezekiel he ought to have been set before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But since the Book of Kings ends with destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Jeremy is about destruction and since Ezekiel begins with destruction and ends with comfort and all Isaiah is about comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They joyned destruction with destruction and comfort with comfort that is they placed those Books together which treat of destruction and those together which treat of comfort You have this Tradition quoted by David Kimchius in his Preface to Jeremy Whence it is very plain that Jeremy of old had the first place among the Prophets and hereby he comes to be mentioned above all the rest Mat. XVI 14. because he stood first in the volume of the Prophets therefore he is first named When therefore Matthew produceth a Text of Zacharias under the name of Jeremy he only cites the words of the Volume of the Prophets under his name who stood first in the Volume of the Prophets Of which sort is that also of our Saviour Luk. XXIV 44. All things must be fulfilled which are written of me in the Law and the Prophets and the Psalms In the Psalms that is in the Book of Hagiographa in which the Psalms were placed first VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Abba a very usual name in the Talmudists R. Samuel Barabba and R. Nathan Barabba z z z z z z Hieros Moed Katon fol. 82. 1. Abba bar Abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bab. Berac fol. 18. 2. In the Jerusalem Dialect it is very often uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Ba. Simeon Bar Ba b b b b b b Taanith fol. 66. 1. R. Chaijah bar Ba c c c c c c Chagigah fol. 76. 6. c. This brings to my mind what Josephus d d d d d d De Bell. Lib. 5. Cap. 18. relates to have been done in the besieging of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When huge stones were thrown against the City by the Roman stings some persons sitting in the Towers gave the citizens warning by a sign to take heed crying out in the vulgar dialect The Son cometh that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of man indeed then came in the glory of his justice and his vengeance as he had often foretold to destroy that most wicked and profligate Nation VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have thou nothing to do with that just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Bab. Taanith fol. 25. 2. When King Sapores went about to afflict Rabbah his mother sent to him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have thou nothing to do with that Jew c. VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he had scourged Iesus he delivered him to be crucified SUCH was the custom of the Romans towards those that were to be crucified f f f f f f Joseph de Bell. Lib. 2. Cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom after he had beaten with whips he crucified And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be whipped before the judgment-seat and to be nailed to the Cross. VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reed in his right hand SEE those fictions in Tanchum g g g g g g Fol. 59. 4. concerning an Angel that appear'd in the shape of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whose hand there was a reed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whom they struck with a reed VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Led him away to crucifie him THESE things are delivered in Sanhedrim h h h h h h Cap. 6. Hal. 4. of one that is guilty of stoning If there be no defence found for him they lead him out to be stoned and a cryer went before saying aloud thus N. the Son of N. comes out to be stoned because he hath done so and so The Witnesses against him are N. and N. whosoever can bring any thing in his defence let him come forth and produce it On which thus the Gemara of Babylon The Tradition is that on the evening of the Passover Jesus was hanged and that a Cryer went before him for forty days making this Proclamation This man comes forth to be stoned because he dealt in sorceries and perswaded and seduced Israel whosoever knows of any defence for him let him come forth and produce it But no defence could be found therefore they hanged him on the evening of the Passover Ulla saith His case seem'd not to admit of any defence since he was a seducer and of such God hath said Thou shalt not spare him neither shalt thou conceal him Deut. XIII They led him that was to be stoned out of the City Act. VII 58. so also him that was to be crucified i i i i i i Gloss. in Bab. Sanhed fol. 42. 2. The place of stoning was without the three Camps for at Jerusalem there were three Camps namely Gods the Levites and the Peoples as it was in the encamping in the Wilderness And in every city also where there was a Council namely of twenty three the place of stoning was without the City For all cities that have walls bear a resemblance to the Camp of Israel Because Jesus was judged at a Heathen Tribunal therefore a death is inflicted on him not usual with the Jewish Council namely Crucifixion In several things the circumstances and actions belonging to his death differed from the custom of the Jews in putting persons to death 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They never judg two on the same day k k k k k k Sanhedr cap. 6. hal 4. But here besides Christ are two thieves judged 2. They never carried one that was to be hanged to hanging till near Sun-set l l l l l l Ibid. in Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They stay till near Sun-set and then they pass sentence and execute him And the reason is given by the Glosser They do not perfect his judgment nor hang him in the morning lest they should neglect his burial and happen to forget themselves and the Malefactor should hang till after Sun-set but neer Sun-setting so that they may bury him out of hand But Christ was sentenced to death before noon and at noon was nailed to the Cross. For 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They first put the condemned person to death and then hanged him upon a tree But the custom of the Roman Empire is first to hang them and then to put them to death ll ll ll ll ll ll Ibid. 4. They did not openly lament for those that were led forth to be put to death but
in Bava Rama fol. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masters of the Agada or Expositions because they are Dorshanin or profound searchers of the Scriptures are honour'd of all men for they draw away the hearts of their auditors Nor does that sound very differently as to the thing it self b b b b b b Gloss. in Schaâ—b fol. 115 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath-day they discuss'd discussions i. e. in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * * * * Ioh. 5. 39. searching the Scriptures to the masters of families who had been employ'd in their occasions all the week and whiles they were expounding they taught them the articles about things forbidden and things permitted them c. To these kind of mystick and allegorical expositions of Scripture if at least it be proper to call them expositions they were so strangely bewitcht that they valu'd nothing more than a skill tickling or rubbing the itching ears of their auditors with such trifles Hence that passage c c c c c c Hierosol Chagigah fol. â—5 4. R. Joshua said to R. Johanan ben Bruchah and to R. Eliezar the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What new thing have you met with to day in Beth Midras They answered and said we are all thy disciples and drink wholly at thy waters To whom he It is impossible but you should meet with something novel every day in Beth Midras II. As to the Oral Law there was also a twofold way of explaining it as they had for the written Law I. The former way we have intimated to us in these words d d d d d d Megillah fol. 26. 2. The book of the Law when it grows old they lay up with one of the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even although he teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the traditions The passage seems very obscure but it is thus explain'd by the Gloss Albeit it doth not any way help the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmud Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Misnaioth Bariathoth that is he that would only read the body of the Traditional Law and render the literal sense of it and not he that would dispute scholastically and comment upon it For II. There were Doctors that would enquire more deeply into the Traditions would give some accounts such as they were of them would discuss difficulties solve doubts c. a Specimen of which is the Talmudick Gemara throughout Lastly Amongst the Learned and Doctors of that Nation there were the Agadici who would expound the written Law in a more profound way than ordinary even to what was cabbalistical These were more rare and as it should seem not so acceptable amongst the people Whether these are concern'd in what follows let the Reader judg e e e e e e Hierosol Schâ—â—b fol. 1â— 3. â— Midras Tillen fol. 20. 4. R. Joshua ben Levi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so and so let it happen to me if in all my life I ever saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book Agada above once and then I found an hundred seventy and sive Sections of the Law where it is written The Lord hath said hath spoken hath commanded They are according to the number of the years of our father Abraham as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive gifts for men c. An hundred forty and seven Psalms which are in the book of Psalms mark the number they are according to the number of the years of our father Jacob. As it is written thou art holy and inhabitest the praises of Israel an hundred twenty and three turns wherein Israel answereth Hallelujah to him that repeats the Hallel are according to the number of the years of Aaron c. And as a Coronis let me add that passage in Sanhedr * * * * * * Fol. 101. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they be masters of the Textual reading they shall be conversant in the Law the Prophets and the Hagiographa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they be masters of the Mishneh they shall be conversant in Mishneh Halacoth and Haggadoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if they be masters of the Talmud they shall be conversant in the Traditions of the Passover in the Passover in the traditions of Pentecost in Pentecost in the traditions of the feast of Tabernacles in the feast of Tabernacles These all whom we have mention'd were Scribes and Doctors and expounders of the Law but which of these may properly and peculiarly challenge to themselves the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lawyers whether all or any particular classis of them The latter is most probable but then what classis will you choose or will you distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lawyer and the teacher of the Law I had rather the Reader would frame his own judgment here And yet that I might not dismiss this question wholly untoucht and at the same time not weary the Reader with too long a digression I have refer'd what is to be alledged in this matter to my notes upon Chapt. XI 45. VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How readest thou AN expression very common in the Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou when any person brought a Text of Scripture for the proof of any thing f f f f f f Schabb. fol. 33 2. The Rabbins have a Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the disease of the Squinancy came into the world upon the account of tithes the Gloss hath it for eating of fruits that had not been tithed R Eliezar ben R. Jose saith it was for an evil tongue Rabba saith and it is the saying also of R. Joshua ben Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou The King shall rejoyce in God every one that sweareth by himself shall glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mouth of them that speak lies shall be stopped b b b b b b Psal. LXIII 11. And a little after upon another subject R. Simeon ben Gezirah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what or how readest thou If thou know not O thou fairest among Women go thy way forth by the footsteps of the flock Cant. I. 8. We will not be very curious in enquiring whether our Saviour used the very same form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any other In this only he departs from their common use of speech in that he calls to another to alledge some Text of Scripture whereas it was usual in the Schools that he that spoke that would alledge some place himself VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with thy whole mind IN this answer of the man there are
amongst them yet were they not exactly Eleven then for Thomas was absent Joh. XX. 24. 2. When the Eleven are mentioned we must not suppose it exactly meant of the number of Apostles then present but the present number of the Apostles VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They supposed they had seen a Spirit WHereas the Jews distinguished between Angels and Spirits and Daemons Spirits are defined by R. Hoshaiah l l l l l l Beresh rabb◠fol. 34. 2. to be such to whom souls are created but they have not a body made for those souls But it is a question whether they included all spirits or souls under this notion when it is more than probable that apparitions of Ghosts or deceased persons who once had a body were reckoned by them under the same title Nor do I apprehend the Disciples had any other imagination at this time than that this was not Christ indeed in his own person as newly raised from the dead but a Spectrum only in his shape himself being still dead And when the Pharisees speak concerning Paul Acts XXIII 9. That if an Angel or a Spirit hath spoken to him I would easily believe they might mean it of the Apparition of some Prophet or some other departed just person than of any soul that had never yet any body created to it I the rather incline thus to think because it is so evident that it were needless to prove how deeply impressed that Nation was with an opinion of the Apparitions of departed Ghosts VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Law of Moses and in the Prophets and in the Psalms IT is a known division of the Old Testament into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law the Prophets and the Holy Writings by abbrevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Books of the Law and their order need not be insisted upon called commonly by us the Pentateuch but by some of the Rabbins the Heptateuch and by some Christians the Octateuch m m m m m m Schabb. fol. 116. 1. R. Samuel bar Nachman saith R. Jonathan saith Wisdom hath hewn out her seven Pillars Prov. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the seven Books of the Law The Book of Numbers compleats the seven Books of the Law But are there not but five Books only Ben Kaphra saith the Book of Numbers is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Books From the beginning of the Book to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when the Ark set forward Chap. X. 35. is a Book by it self That verse and the following is a Book by it self And from thence to the end of the Book is a Book by it self The reason why they accounted this period Chap. X. 35. 36. to be one Book by it self was partly because it does not seem put there in its proper place partly because in the beginning of it it hath the letter Nun inverted thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so after the end of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in both places is set for a boundary and limit to distinguish that period from the rest of the Book Whatever therefore goes before from the beginning of the Book to that period is reckoned by them for one Book and whatever follows it for another Book and the period it self for a third Eulogius speaking concerning Dosthes or Dositheus a famous seducer of the Samaritans hath this passage n n n n n n Apud Phot. Cod. ccxxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He adulterated the Octateuch of Moses with spurious writings and all kind of corrupt falsifyings There is mention also of a Book with this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Cod. xxxvi The Christians Book An Exposition upon the Octateuch Whether this was the Octateuch of Moses it is neither certain nor much worth our enquiry for Photius judgeth him a corrupt Author besides that it may be shewn by and by that there was a twofold Octateuch besides that of Moses Now if any man should ask how it come to pass that Eulogius and that probably from the common notion of the thing should divide the Books of Moses into an Octateuch I had rather any one else rather than my self should resolve him in it But if any consent that he owned the Heptateuch we have already mentioned we should be ready to reckon the last Chapter of Deuteronomy for the eighth part Aben Ezra will smile here who in that his obscure and disguised denial of the Books of the Pentateuch as if they were not writ by the pen of Moses he instances in that Chapter in the first place as far as I can guess as a testimony against it You have his words in his Commentary upon the Book of Deuteronomy a little from the beginning p p p p p p Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you understand the mystery of the twelve c. i. e. of the twelve Verses of the last Chapter of the Book for so his own Country-men expound him thou wilt know the truth i. e. that Moses did not write the whole Pentateuch an argument neither worth answering nor becoming so great a Philosopher For as it is a ridiculous thing to suppose that Chapter that treats of the death and burial of Moses should be written by himself so would it not be much less ridiculous to affix that Chapter to any other volume than the Pentateuch But these things are not the proper subject for our present handling II. There also was an Octatuech of the Prophets too q q q q q q Bava bathra fol. 14. 2. All the Books of the Prophets are eight Josuah Judges Samuel Kings Jeremy Ezekiel Isaiah and the twelve For the Historical Books also were read in their Synagogues under the notion of the Prophets as well as the Prophets themselves whose names are set down You will see the title prefixt to them in the Hebrew Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets as well as to the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets The Doctors give us the reason why they dispose the Prophets in that order that Jeremiah is named first Ezekiel next and Isaiah last which I have quoted in Notes upon Matth. XXVII 9. and let not the Reader think it irksome to repeat it here r r r r r r Bava bathra ubi supr Whereas the Book of Kings ends in destruction and the whole Book of Jeremy treats about destruction whereas Ezekiel begins with destruction and ends in consolation and whereas Isaiah is all in consolation they joyned destruction with destruction and consolation with consolation III. The third division of the Bible is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Writings And here also is found an Octateuch by some body as it seems though I know not where to
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feigning as though he heard them not had of old crept into some Books And it is plain enough that it did creep in For when Christ had given proof enough that he took cognisance of the matter propounded to him by those words he that is without sin amongst you c. yet did he stoop down again and write upon the earth Many have offered their conjectures why he used this unusual gesture at this time and with the Reader 's leave let me also offer mine I. The matter in hand was judging a Woman taken in Adultery and therefore our Saviour in this matter applies himself conformably to the rule made and provided for the tryal of an Adulteress by the bitter water Numb V. II. Among the Jews this obtained in the tryal of a Wife suspected g g g g g g Maimon in Sotah cap. 2. If any man shall unlawfully lye with another Woman the bitter water shall not try his Wife For it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Husband be guiltless from iniquity then shall the Woman bear her iniquity h h h h h h Ibid. cap. 3. When the Woman hath drunk the bitter water if she be guilty her looks turn pale her eyes swell up c. So they turn her out of the Court of the Women and first her belly swells then her thigh rots and she dyes The same hour that she dyes the Adulterer also upon whose account she drunk the water dyes too wherever he is being equally seized with a swelling in his belly rottenness in his thigh or his Pudenda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is done only upon condition that the Husband hath been guiltless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if he have layen with any unlawfully himself then this water will not try his Wife i i i i i i Bemidbar rabba fol. 235. If you follow whoring your selves the bitter waters will not try your Wives You may see by these passages how directly our Saviour levels at the equity of this sentence willing to bring these accusers of the Woman to a just tryal first You may imagine you hear him thus speaking to them Ye have brought this Adulterous Woman to be adjudged by me I will therefore govern my self according to the rule of trying such by the bitter waters You say and you believe according to the common opinion of your Nation that the Woman upon whom a jealousie is brought though she be indeed guilty yet if the Husband that accuseth her be faulty that way himself she cannot be affected by those waters nor contract any hurt or danger by them If the Divine judgment proceeded in that method so will I at this time Are you that accuse this Woman wholly guiltless in the like kind of sin whosoever is so let him cast the first stone c. But if you your selves stand chargeable with the same crimes then your own applauded Tradition the opinion of your Nation the procedure of Divine judgment in the tryal of such may determine in this case and acquit me from all blame if I condemn not this Woman when her accusers themselves are to be condemned III. It was the office of the Priest when he tryed a suspected Wife to stoop down and gather the dust off the floor of the Sanctuary which when he had infused into the water he was to give the Woman to drink he was to write also in a Book the curses or adjurations that were to be pronounced upon her Numb V. 17 23. In like manner our Saviour stoops down and making the floor its self his Book he writes something in the dust doubtless against these accusers whom he was resolved to try in analogy to those curses and adjurations written in a Book by the Priest against the Woman that was to be tried IV. The Priest after he had writ these curses in a Book blots them out with the bitter Water Numb V. 23. For the matter transacted was doubtful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Bemidbar rabba fol. 233. 2. They do not make the suspected Woman drink unless in a doubtful case The question is whether the Woman was guilty or not If guilty behold the curses writ against her if not guilty then behold they are blotted out But Christ was assured that those whom he was trying were not innocent so de does not write and blot out but writes and writes again V. He imitates the gesture of the Priest if it be true what the Jews report concerning it and it is not unlikely viz. that he first pronounced the curses then made the Woman drink and after she had drunk pronounced the same curses again So Christ first he stoops down and writes then makes them as it were drink in that searching reflection of his whosoever of you is without sin and then stoops down again and writes upon the Earth VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being convicted by their own Conscience OUR Saviour had determined to shame these wicked men before the common people and therefore adds that peculiar force and Energy to what he said that they could not stand it out but with shame and confusion drawing off and retiring they confess their guilt before the whole crowd A thing little less than miracle VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the light of the world l l l l l l Echah rabbathi fol. 68. 4. R Biba Sangorius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is the name of the Messiah As it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light dwells with him Dan. II. 22. we have the same passage in Beresh rabba m m m m m m Fol. 3. 4. saving that the Author of these words there is R. Abba Serongianus They were wont to adorn their Rabbins and Doctors with swelling and magnificent titles of Lights n n n n n n Erubhin fol. 13. 2. A Tradition His name is not R. Meir but Nehorai Why therefore is he called R. Meir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he enlightens the eyes by the traditions of wise men And yet his name is not Nehorai neither but R. Nehemiah Why then is he called R. Nehorai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he enlightens the eyes by the traditions of wise men O blessed Luminaries without light Be gone ye shades of night for the Sun of righteousness hath now displayed himself VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou bearest record of thy self THIS and the following passages uttered in dispute whether Christ was the light or no bring to mind what was wont to be transacted amongst them in their witnessing about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearance of the New Moon We have it in Rosh hashanah o o o o o o Cap. 1. 2. 3. I. It was to be attested before the Sanhedrin by two persons that they saw the New Moon So
to his promise look for New Heavens and a New Earth The Heavens and the Earth of the Jewish Church and Commonwealth must be all on fire and the Mosaick Elements burnt up but we according to the promise made to us by Isaiah the Prophet when all these are consumed look for the New Creation of the Evangelical state IV. The day the time and the manner of the execution of this vengeance upon this people are called the day of the Lord the day of Christ his coming in the Clouds in his Glory in his Kingdom Nor is this without reason for from hence doth this form and mode of speaking take its rise Christ had not as yet appeared but in a state of Humility contemned blasphemed and at length murdered by the Jews His Gospel rejected laught at and trampled under foot His followers pursued with extream hatred persecution and death it self At length therefore he displays himself in his Glory his Kindom and Power and calls for those cruel enemies of his that they may be slain before him Acts II. 20. Before that great and notable day of the Lord come Let us take notice how St. Peter applies that prophesie of Joel to those very times and it will be clear enough without any commentary what that Day of the Lord is 2 Thess. II. 2. As if the day of Christ was at hand c. To this also do those passages belong Heb. X. 37. Yet a little while and he that shall come will come James V. 9. Behold the judge is at the door Revel I. 7. He cometh in the Clouds and XXII 12. Behold I come quickly With many other passages of that nature all which must be understood of Christ's coming in judgment and vengeance against that wicked Nation and in this very sense must the words now before us be taken and no otherwise I will that he tarry till I come For thy part Peter thou shalt suffer death by thy Country-men the Jews but as for him I will that he shall tarry till I come and avenge my self upon this generation and if I will so what is that to thee The story that is told of both these Apostles confirms this Exposition for it is taken for granted by all that St. Peter had his Crown of Martyrdom before Jerusalem fell and St. John survived the ruins of it VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we know that his testimony is true THE Evangelist had said before Chap. XIX 35. He knoweth that he saith true and here in this place he changeth the person saying We know that his testimony is true I. One would believe that this was an Idiotism in the Chaldee and Syriack Tongue to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know the same thing which is not unusual in other Languages also Joshua II. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know The Targumist hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you would believe to be We knew 1 Sam. XVII 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We knew So amongst the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to be We know we say And indeed sometimes nay most frequently they so signifie But sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I is included So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so of the rest which appears very clearly in that Expression * * * * * * Beracoth fol. 56. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell me what I am to see in my dream For that so it must be rendred I am to see the Gloss and Context directs us where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will not therefore in this place take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know although the sense might not be very disagreeable if we did so But II. We suppose the Evangelist both here and Chap. XIX 35. referreth to an eye witness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in all judicial causes the ocular testimony prevailed If any person should testifie that he himself saw the thing done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his witness must be received For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True when it is said of any testimony does not signifie barely that which is true but that which was to believed and entertained for a sure and irrefragrable evidence So that the meaning of these words is this This is the Disciple who testifies of these things and wrote them And we all know that such a testimony obtains in all judgments whatever for he was an eye witness and saw that which he testifies Soli Deo Gloria HORAE Hebraicae Talmudicae HEBREW AND TALMUDICAL EXERCITATIONS UPON THE ACTS of the Apostles And upon some CHAPTERS of the Epistle of Saint PAUL TO THE ROMANS By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV HEBREW AND TALMUDICAL EXERCITATIONS upon the ACTS of the Apostles CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The former treatise have I made c. WE may reduce to this place for even thus far it may be extended what our Historian had said in the very entrance of his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to me also to write to thee in order where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In order seems to promise not only an orderly series of the History of the actions of our Saviour but successively even of the Apostles too For what passages we have related to us in this Book may very well be reckoned amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which were most surely believed amongst them Indeed by the very stile in this place he shews that he had a design of writing these stories joyntly that is to say first to give us a narration of the Actions and Doctrine of Christ and then in their due place and order to commit to writing the Acts and sayings of the Apostles As to most of the things contained in this Book St. Luke was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eye-witness yea and a part also but how far he was spectator of those acts of our Saviour which he relates in his other book none can say What he speaks in the Preface of that work is ambiguous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and leaves the Reader to enquire whether he means he had a perfect understanding of things from the first by the same way only which those had that undertook to compile the Evangelical Histories from the Mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that were Eye-witnesses and Ministers of the Word Or whether he came to this understanding of things from the first he himself having been from the beginning an Eye-witness and a Minister Or lastly Whether he does not by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
other of the Patriarchs and further take notice how though they reckon up nine Children of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the Sons of Joseph which were born to him in the Land of Egypt were nine Souls ver 27. yet they name but seven Josephus the Historian speaking of those threescore and ten persons that went down into Egypt I will reckon them up saith he that I may satisfie those who would pretend we took not our original from Mesopotamia but from Egypt It is strange therefore that the Interpreters would add those that were actually born in Egypt But it seems that when they would confound the true number they chose those upon the account of those words in Gen. L. which we mentioned As to these Children of Ephraim and others whose story is mentioned 1 Chron. VII 20. the Masters of Traditions tell some ridiculous tales of them viz. that having not counted right as to the years of their bondage in Egypt they went to invade the Land of Palestine before the appointed time and fell by the sword of the Gittites q q q q q q Targ. in Cant. 2. 7. But that they came to life again with those whom Ezekiel raised from the dead Chap. XXXVII r r r r r r Sanbedr fol. 92. 2. I have in my notes upon Luke III. offered my conjecture why the Interpreter should confound the number and put threescore and fifteen instead of threescore and ten as also why the Evangelist should follow that Version and that number and am of the same mind still In the mean time wondring at their retaining the true number Deut. X. 22. Where Nobilius in his Scholia tells us Josephus lib. 2. Antiquitatum c. Josephus in his second book of Antiquities writing of Jacob hath set the number I have quoted the passage already And St. Jerom in his questions upon Genesis witnesseth that the Septuagint so writ it Alii codices c. Other Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threescore and fifteen Souls If the Septuagint wrote so in this place when elsewhere they have threescore and fifteen I know no other reason can be rendred of it but that Moses is here introduced speaking to the people of Israel who very well knew the certain and true number but elsewhere where it is rendred by them threescore and fifteen he is writing an History for the whole world to whom the precise number was not so well known But one may suspect the same pen did not translate the Book of Deuteronomy that had translated the Books of Genesis and Exodus So Gaphterim in Gen. X. 14. by the Interpreter of that Book is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaphthoriim or as it is in M. S. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphthoriin but in the Book of Deuteronomy Chap. II. 23. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappadocians VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were carry'd over into Sychem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ever let a man teach his disciple concisely s s s s s s Gloss in Zevachin fol. 2. 1. or briefly So that a short way of speaking especially in a thing plain was not strange amongst the Jews which rule if Steven follow'd in this place he might do it more safely and unblameably in a story so well known I. It was very commonly and without any kind of doubt receiv'd amongst them that the bones of the Twelve Patriarchs as well as those of Jacob were carry'd out of Egypt into Canaan t t t t t t Hierosol Sotah fol. 17. 3. It is written I will go down with thee into Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even in going up I will make thee to go up Gen. XLVI 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are we taught by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in going up He saith I will make thee to go up and I will make all the other Tribes to go up too teaching thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every Tribe should carry up the bones of the Patriarch of his Tribe with it Take notice by the way that the Seventy render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end u u u u u u Gloss in Bava kama fol. 92. 1. The bones of all the Patriarchs were carry'd out of Egypt and buried in the land of Canaan as it is written And ye shall carry up my bones with you Gen. L. 25. w w w w w w See also Beresh rabba fol. 115. 3. Gloss in Maccoth 11. 2. R. Sol. in Exod. 13. 19. II. Thus far therefore Stephen speaks with the consent of that Nation viz. that the bones of the Patriarchs were conveighed out of Egypt into Canaan But what can we say as to their being bury'd in Sychem Doubtless he spake according to the common received opinion amongst them in this thing also though I cannot but say that aâ—â— Jewish writers as far as I have met with are wholly silent in it Nay Josephus himself will have them buried in Hebron and that before the Israelites came out of Egypt x x x x x x Antiq. lib. 2. cap. 4. The Talmudists speak very much of Joseph's being bury'd in Sychem and amongst other things say this That they stole him from Sychem and restor'd him to sychem again y y y y y y Sotah fol. 13. 2. But as to the burying of the other Patriarchs there they have not one word Benjamin also in his Itinerary speaking of Sychem mentions the Sepulcher of Joseph and none but that And so do the Cippi Hebraiâ—i as the Learned Hottinger translates them From Sechem at the distance of a Sabbath-days journey lyes a village call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belata where Joseph the just of blessed memory lyes buried I conceive the reason why the Jews are so silent in this matter may be because they fear it would be a reproach to themselves and too great an honour for the Samaritans that the Patriarchs bones should lye amongst them As to Joseph's being buried there there could be no denial of that because the Scripture speaks it in express terms that he was buried in Sichem but it is very grievous for them to acknowledg that all the other heads of the Nation and Tribes should lye there where the apostacy of the Ten Tribes first began and after their expulsion the odious Nation of the Samaritans were seated and for this very reason one might argue that Stephen would never have mention'd such a thing if it could have been contradicted by them The Masters of the Traditions indeed do tacitly yield that the eleven Patriarchs were not buried in Hebron when they admit but four couples there viz. Adam and Eve Abraham and Sarah Isaac and Rebecca Jacob and Leah a a a a a a Sotah fol. 13. 1. And if so where were they buried If we do but consider how the great charge and care of publick affairs was committed to
But read and read again the whole story Act. XIX and there is not a syllable of any wrong that Paul at that time endured in his person VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fool. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would the Talmudists say Sot mad man g g g g g g Gloss. In Taanith fol. 1â— 1. Rabban Jochanan ben Zaccai answered the Baithuseans denying also the Resurrection of the dead and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools whence did this happen to you c. VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so it is written c. OF the former no doubt is made for it is written Gen. XI 7. But where is the latter Throughout the whole sacred book thence the Jews speak so many things and so great of the Spirit of Messias and of Messias quickning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam was made a quickning Spirit Job XIX 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that my Redeemer liveth and that he shall stand in the latter day upon the earth Job seems to me in this place in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam Of the former Adam it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dust thou art and to dust thou shalt return And I know saith Job that my Redeemer liveth and he shall arise from the dust another or a latter and I shall see the Lord made of the same flesh that I am of c. Intimating the Incarnation of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit The Spirit of the Lord moved upon the face of the waters Gen. I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of King Messias So the Jews speak very frequently And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias shall quicken those that dwell in the dust It cannot be past over without Observation by what authority Paul applies those words of Psal. XCII Thou Lord in the beginning hast founded the earth c. to the Messias Heb. I. 10. to prove his Deity and dignity But thou art deceived O Paul would a Hebrew say These words are to be applied to God the Father not to the Messias The Apostle hath what to reply from the very confession of the Jewish Nation You acknowledge that Spirit which was present at and president over the Creation was the Spirit of the Messias It ought not also be past by without observation that Adam receiving from him the promise of Christ and believing it named his wife Chava that is Life So the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Adam called his wives name Life Gen. III. 20. What Is she called life that brought in death But Adam perceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last Adam exhibited to him in the Promise to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quickning Spirit and had brought in a better life of the Soul and at length should bring in a better of the body Hence is that Joh. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second man is the Lord. GEn. IV. 1. Eve conceived and brought forth Cain and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have possessed or obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man the Lord that is That the Lord himself should become man For let me so turn it depending upon these reasons I. That this Interpretation is without any manner of wresting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea it is according to its most proper signification and use II. That without doubt Eve had respect to the promise of Christ when she named her son as Adam had respect to the promise in the denomination of Eve VERS LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O death where is thy c. HOs XIII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is thy revenge O Death And thus speaks Aben Ezra There are some which invert the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where And very truly as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. Where is thy King Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not I will be thy King but Where is thy King So that the Greek Interpreters and the Apostle after them translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where properly and truly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet is rendred by the Targumist and the Rabbins to signifie A Word but some as Kimchi acknowledges understand it to signifie The Plague and that upon good ground because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction is joyned with it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destruction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Plague are joyned together Psal XCI Where see the Targum and R. Solomon and compare the Greek Interpreters with them CHAP. XVI VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now concerning the Collection for the Saints UNLESS I am much deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jerusalem Writers denotes in the like sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Collection for the wise men They have this story a a a a a a Hoâ—aioth fol. 48. 1. R. Eliezer R. Josua and R. Akiba went up to Chelath of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Employed in the Collection for the wise Men. One Abba Judah was there who performed the Law with a good Eye Being now reduced to poverty when he saw the Rabbins he was dejected He went home with a sad countenance His wife said to him Why doth thy countenance languish He answered The Rabbins are come and I know not what to do She said to him You have one field left Go and sell half of it and give to them Which he did And when they were departed he went to plow in the half of his field and found a great treasure c. I produce this the more willingly that it may be observed that collections were made among the Jews in forrain Nations for the poor Rabbins dwelling in Judea in the same manner as they were made among Christians in forrain Nations for the poor Jews converted to Christianity in Judea VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first of the Sabbath would the Talmudists say I. That day was every where celebrated for the Christian Sabbath and which is not to be past over without observing as far as appears from Scripture there is no where any dispute of that matter There was controversie concerning circumcision and other points of the Jewish Religion whether they were to be retained or not retained but no where as we read concerning the changing of the Sabbath There were indeed some Jews converted to the Gospel who as in some other things they retained a smatch of their old Judaism so they did in the observation of days Rom. XIV 5. Gal. IV. 10. but yet not rejecting or neglecting the
thither out of Macedonia by the order of the Apostle which he dreams of VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the Church which is in their house SO also it is said of them when they were come back from Rome that they had a Church in their house Rom. XVI 5. And the same is said of Philemon Philem. vers 2. and see Coloss. IV. 15. But in what sense to understand this is somewhat obscure I. Perhaps there were in Aquila's house some which travailed with him from Rome being driven thence by the Edict of Cesar and boarded with him in the same house while they were in their banishment But what then shall we say of them when they went back to Rome to their own dwelling And also what shall we say of the Church in the house of Philemon II. Or perhaps Aquila was the Churches Host as Gains was at Corinth in whose house were other men and women appointed to that office with him And it may be he performed the same Office at Rome when he went back And it may be Philemon did the same at Coloss and thence that of the Apostle to him Prepare me a lodging vers 22. But all these things are somewhat uncertain nor can one see where to fix his foot Let me therefore add another conjecture also III. It is well enough known what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Midrash The Divinity School or the Chappel was among the Jews and what the difference was between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue Now Beth Midrash was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Rabbanan The School of the Rabbins And it is enquired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What c c c c c c Megill fol. 2◠2. is the School of the Rabbins It is the House of the Rabbins Where the Gloss Why do they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity Schools Be Rabbanan Namely Because it is their House for any use In that place the Gemarists treat of Synagogues set apart for holy use and how far it was lawful to put them to common uses either when they now flourished or were fallen to decay and antiquated as to sacred uses And concerning the Beth Midrash which was very near of kin to the Synagogue it is concluded as you see that it is as the very house of the Rabbin teaching in it and to be used by him for any use Mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Rabbanan or Beth Midrash and the very thing concerning which we now are speaking brings to remembrance the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan of which the Talmudists write but in a double and various sense The mention of it occurs in Bab Avodah Zarah d d d d d d Fol. 17. 2. where it denotes a Heathen Temple R. Eliezer Ben Parta is examined by a Roman Magistrate and among other things this is demanded of him Why did you not go to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan The Temple He answered I am an old man and I was affraid lest you should tread me under foot To whom the other replied Was ever any old man trod under foot A miracle happened For that very day was an old man trodden upon Where the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Abidan is an House or Temple where they eat and drink in honour of an Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And void dung that is sacrifice to an Idol c. But elsewhere e e e e e e Schabb. fol. 116. 1. it occurs in another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Books of the Be Abidan do they snatch them out of the fire or do they not snatch them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yes and No that is sometimes they do and sometimes they do not But what the books of the Be Abidan were the Gloss teacheth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hereticks wrote books of Disputations to themselves against the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the place where the dispute is is called Be Abidan By Hereticks no doubt is to be made but that Christians are understood and that Be Abidan in this place is not to be taken for a Heathen Temple is clear enough from what follows Rabh say they went not into Be Abidan much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Heathen Temple Samuel went into a Heathen Temple but went not into Be Abidan They said to Rabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why went you not to Be Abidan He answered There is a certain Palm in the way and hindreth me We will stock it up say they The place of it saith he is difficult to me The Gloss writes Rabh and Rabba feared to go into Beth Abidan lest in the dispute they might rise up against them and kill them And now let us return to our own business What hinders but that we may be of opinion that the House of Aquila at Ephesus and Rome and of Philemon at Coloss might serve for such a purpose namely sometimes for holy Lectures and disputes either with Jews or among Christians Not that the publick Assembly in the Church should be neglected but that some number out of the Church perhaps the whole company of Ministers and Teachers assembled here and others who breathed more after Gospel Mysteries where the more obscure Articles and Points of Faith were handled and disputes were held if the thing required it either among themselves or against the Jews VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any love not the Lord Iesus Christ let him be Anathema Maranatha THE word Anathema sounds indeed all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem among the Hebrews as we may see abundantly to omit all other examples in the seventy Interpreters in the last Chapter of Leviticus compared with the Hebrew And the word is taken in a threefold sense especially in the Holy Scripture which the Author of Aruch notes in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem and that from the Author of Tosaphoth f f f f f f Ad Erachin cap. 4. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Anathems or somewhat devoted to the Priests that is something which being consecrated to God necessarily falls to the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Bab. Erachin fol. 28. 2. The Anathemae's of the Priests do not admit Redemption but they are to be given to the Priests for Trumah or an oblation II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anathema or that which is devoted to the most High Examples of which you have Levit. XXVII 27 28. c. Where the Seventy thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Anathema shall be holy to the Lord. In Bab. Nedarim h h h h h h Fol. 28. 2. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is devoted to Heaven III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Anathema which is devoted of men Of this Levit. XXVII 29. Where again
unless they be writ in Hebrew II. It is disputed b b b b b b Schabb. fol. 115. 1. Whether it be lawful to snatch the holy Books out of the fire on the Sabbath day when that cannot be done without some labour And it is concluded without all scruple that if they are wrote in Hebrew they ought to be snatched out but if in an other Language or in other Characters then it is doubted Yea R. Jose saith They are not to be snatched out III. It is disputed further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the holy Books so written shall come to your hands whether you may destroy them with your own hand either by cutting or tearing them or throwing them into the fire and it is concluded indeed in the negative which yet is to the same effect as though it were determined in the Affirmative Let them be laid up say they in some foul place where they may be consumed by themselves And it is related of Rabban â—â—â—aliel first that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Job made into a Targum was brought to him he commanded that it should be buried under a heap of stones Which example also a certain Rabbin afterward urgeth to his great grand-son Gamaliel that he also should bury under ground the Book of Job Targumized which he had in his hand to be consumed The Book of Job Targumized was that Book translated into the Chaldee Language the Mother Tongue of the Nation the Tongue into which the Law and the Prophets were rendred in the Synagogues and yet by no means did they tolerate the Version of that Book which indeed was not read in the Synagogues though rendred in that Language much less would they tolerate the Version of the Law and the Prophets into a more remote and more Heathen Language These things well considered one may with good reason suspect that the Jews thought not so honourably of any Version as to cast away the Hebrew Bible and to espouse that in the room of it And what they might or did think concerning the Greek Version of the LXX as it is called let us as much as we can briefly search CHAP. VII A Comparison of the History of the LXX as it is in Iosephus and as it is in the Talmudists THE story as it is in Josephus and Aristeas hath no need to be repeated being so well known to all From which how vastly different is it from the story as it is related in the Talmudists Which we transcribe verbatim from Massecheth Sopherim a a a a a a Cap. 1. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a story of five Elders who transcribed the Law for Ptolomy the King in Greek And that day was bitter to Israel as the day wherein the golden Calf was made Because the Law could not be turned according to all things requisite to it And again there is a story of King Ptolomy that he assembled seventy two Elders together and disposed them into seventy two Cells But he revealed not to them why he had assembled them But coming in to every one of them said to them write me out the Law of Moses your Master God put council into each of their hearts that their minds agreed in one And they wrote out for him the Law by it self But they changed thirteen places in it The Babylonian Talmud f relates the story in the like manner this only excepted â— In Megill that there is no mention of the five Elders as also that this clause is wanting They wrote out the Law for him by it self I. Josephus speaks glorious things of letters sent from the King to the High Priest sending for Interpreters of Presents sent to Eleazar and other things consecrated to the Temple of many Talents spent by Ptolomy for the redemption of the Jews of honourable rewards conferred upon the Interpreters all which according to the account of Josephus and Aristeas amounted to such a sum that one might with reason believe the whole Alexandrian Library was not worth so much yea a whole years tax of Egypt would scarcely have been of that value But of all this there is deep silence in the Talmudists and yet usually they want not either for Will or Elocution when something is to be declared for the glory of their own nation They are not silent of the gifts of Monobazus and Helena Nicanor Ben Kattin c. of the gifts of Princes either given or lent to their Rabbins but of these vast expences of Ptolomy there is not one Syllable II. In Josephus the Interpreters are sent for by letters and that under that notion that they should interpret But in the Talmudists they are convened being altogether ignorant what they must do III. In Josephus they turn the Law at least into Greek in the Talmudists it is obscure whether they translated any thing at all Of the five Elders indeed it is said in terms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they transcribed in Greek that is they turned as the word which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret sufficiently explains But of the Seventy there is no such thing but only this That they transcribed the Law by its self and changed thirteen places in it There is a passage indeed where the Babylonian Talmudists are brought in with their relation whereby one might think that they intimated that the Seventy translated into Greek Our c c c c c c Megil f. 9. 1. Masters say they permitted not that the holy Books should be transcribed but into Greek And it is a Tradition R. Judah saith when they permitted to transcribe in Greek they permitted it of the Book of the Law only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that because of that which happened to King Ptolomy Or let it be as it is rendred by some Whence the work was begun with Ptolomy the King But if any should say that they transcribed indeed in Greek that is the Hebrew Text in Greek letters and translated not you would scarcely refute him out of the Talmudists especially when elsewhere they distinguish between writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Language d d d d d d Scabb fol. 115. 1. that is in the Characters of any Language and writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Version into any Language and when there was a publication and edition of a double Hebrew Text in Origens Hexapla and Octapla e e e e e e â—piphan haeres 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hebrew and Greek Characters he seems not to have been without his Copy in which the Hebrew Text it self was written out in Greek Letters What at length does that mean They writ out the Law by it self Certainly either this They transcribed the Law only and not the other Books or rather they transcribed the Hebrew Law it self in Hebrew and turned it not They wrote out say they the
Law by it self and changed thirteen places in it the examination of the latter clause will yield light to the former and will give its vote to him that says that it does not appear in the Talmudists that the LXX translated at all but that they only transcribed the Hebrew Books in Hebrew CHAP. VIII Of the thirteen places that were changed BOTH Talmuds as also other Rabbins who relate the story of the LXX Elders add always this that they changed thirteen places in the Law which they also reckon up But now when those different readings are not found in the Greek Version that story is exploded by the most as a mere fiction when indeed the change was not in the Version but in the Hebrew Transcription Let the thing speak it self They wrote say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God created in the beginning Gen. I. 1. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created Lest the King should say Bereshith is God and there were two powers and the first created the later a a a a a a See the Gloss in Megill fol. 9. 1. But now in the Greek Version it was impossible that such a scruple should arise it could arise only from the Hebrew Text and it must necessarily be that this change intended for an amendment should be reckoned to be in the Hebrew words themselves They write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sarah laughed among her neighbours Gen. XVIII 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within her self They wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever was desirable I took not from them Numb XVI 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Ass. Now who will doubt but that the change was made in the Hebrew words themselves In the former from the affinity of the words in the later from the similitude of the letters But instead of more let this one Example serve They wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sent worthy men of the children of Israel Exod. XXIV 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young men Now if it be asked whether they wrote the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sense of it in the Greek Language the Jerusalem Gemarists witness that that very same word was writ by them in this story Three books say they were found in the Court of the Temple In one of them was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XXXIII 27. in two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received those two and they rejected the third In one was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent worthy men of the children of Israel In two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent young men of the children of Israel They received those two and rejected the third In one was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nine In two was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eleven They received those two and rejected the third Now it may be asked What I pray were those two Copies in which it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Hebrew Copies without all controversie and so was that without all doubt in which it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no reason therefore why that tradition of the thirteen places changed should bear so ill a report and be accounted for a fiction because those thirteen alterations are not met with in the Greek Version For the Talmudists plainly treat of the Seventy two not Translating out of Hebrew but transcribing the Hebrew Books themselves Let us also add the introduction that the Jerusalem Writers make to this history b b b b b b Megill f. 71. 4. The Jerusalem Talmudists say they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem Jerushlema Tzaphon Tzephona Teman Temna That is they changed the writing of these Hebrew words and immediately they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise Men altered thirteen places for Ptolomey the King Which is also to be understood of the Hebrew words themselves otherwise this does not suite with what goes before CHAP. IX In what value the Version of the Seventy as it is commonly called seems to have been among the Iews THUS it remains doubtful whether the Talmudists acknowledge any Version of the Seventy two Elders or no. Let it be granted therefore that they attributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine inspiration to them from hence that being put asunder yet they all conspired in one mind and sense nevertheless it will not at all follow thence that any honour was given by them to this Version which is carried about under that name One may much more readily perceive in it the breath of Jewish Traditions than any inspiration of the Holy Ghost And although their own Traditions were of account certainly to the Nation and for the patronizing them many things seem to be put into the Version which favour them yet this did by no means so much obtain with them as that they valued the Version above the Hebrew Original and that the casting away that made choise of this to themselves but they always reserved to the Hebrew Text its due honour I. What the Learned among them might judge of the Greek Version one may somewhat guess from hence that even a Christian himself seriously reading and viewing it may observe many things in it whereby he may discover by what counsils cautions and crastiness that Version was published especially if together with it he hath in his Eye the Manners Traditions Ordinances and State of the Jewish Nation to which allusion is very frequently made and respect had by those Interpreters The matter may be illustrated by one or two examples as to their Traditions Gen. XX. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Lord in shutting shut up all the Womb without Whence comes the putting in of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without It agrees with the Tradition that the Wombs were barred up against copulation a a a a a a Bava Kama fol. 92. 1. Exod. XXIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the place where God had stood instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the God of Israel Compare the Tract Kiddushin b b b b b b Fol. 49. 1. with this where the Gloss is this R. Hananiel saith He that renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saw the God of Israel is a liar c. See the Notes before at Chap. XIV vers 2. Deut. XXX 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord shall purifie thy heart And Jos. V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After which manner Joshua purified the children of Israel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He circumcised in a sense too much inclining to the trifling praises of Circumcision among the Masters Whence are those words taken Jos. XXI 42. and XXIV 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There they laid
as if they meant that the Romans had taken away from them the power of Capital punishments But the Jews more truly give the reason of it viz. That Murtherers and Malefactors were grown so numerous and head-strong and so strong a party that the Sanhedrin could not durst not execute justice upon them And let me add one other Record of theirs which suits with the thing we are upon namely they say That Adulterers grew so common so in numerable that they were glad to lay aside that practice by trying the adulterous wife by giving her to drink the bitter waters prescribed by God in the fifth of Numbers And that Rabban Jochanan ben Zaccai who I doubt not was of the Sanhedrin at this very time caused it to be laid aside alledging that saying of the Prophet Hosea I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery Hos. IV. 14. Now take it either way whether the Romans had taken away the power of Capital punishments out of their hands or Malefactors had overpowred it that it durst not act a just scruple arose in this case what to do with this woman But these men come not for resolution of questions but for catching advantages which Christ well knoweth and therefore gives them no answer but stooping down and with his finger wrote on the ground Our English hath added as though he heard them not which is rarely to be found in any Greek Testaments Some few indeed have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not regarding which might very well have been spared since Christ when he had shewed that he heard and regarded by saying to them Whosoever is without sin let him cast the first stone yet he stoops down and writes on the ground again An action and gesture that seems so strange to Beza that he plainly professeth that for this very passage he had a suspition of the whole story that it is not Gospel It may be it seemed to him too like the gesture of David scrabbling on the walls and doors in a dissembled frantickness But if he had turned the other end of his Perspective it would have looked more like Gods writing with his finger on the two tables of stone for the Temple-floor was stone also Some on the other hand as confident as he was suspitious will tell you verbatim what it was that Christ wrote who let enjoy their confidence and fancy It is enough for us if we can discover why he wrote and what his intent was in this gesture To the discovery of which let me observe these things to you I. That as the trial of an adulterous wife is the thing that is in transaction so Christ acteth in some conformity to the trial of the adulterous wife prescribed by God in the fift of Numbers And much like if I mistake not did Moses act in the trial of Spiritual adultery the Idolatry with the Golden Calf In Exod. XXXII 27. He saith to the Sons of Levi Put every man his sword by his side and go in and out from gate to gate throughout the Camp and slay every man his brother and every man his companion and every man his neighbour Now how could they know among so many thousands who were guilty Why as the adulterous wife drinking the water mixed with the dust of the Sanctuary floor gave evidence of her guilt by her belly swelling so Moses by Gods direction beats the Calf to powder strews the powder upon the water of the brook that descended out of the Mount Deut. IX 21. causes the people to drink of it and probably God caused some like token to appear upon the faulty II. The Jews have a Maxim in reference to the trial of the suspected wife most agreeable to sence and reason viz. That her trial proved of no effect unless her husband that accused and tried her were himself free from unchastity Though she indeed had played the whore and though she drank the bitter waters and the Priest denounced the curse appointed to be denounced yet that all had no effect upon her to make her belly to swell and her thigh to rot if her husband were an adulterer too or a defiled person Our Saviour acts here directly according to the equity of this Maxim and sets himself purposely to try these accusers who accused the woman and brought her to be tried As if he had thus spoken out unto them You have brought this woman to me for me to sentence her as a Judge but who made me a Judge or a Magistrate among you But let me act this once as personating the Priest that was to try the suspected wife and let me go by the equity of your own rule you say the trial of an adulterous wife proved to no effect upon her to bring her to condign punishment if her husband were guilty of the like crime You accuse this woman and put her upon my trial are you your selves free from the like fault If you be stone her He that is without sin let him cast the first stone But if you be not expect not that this her trial should be of effect to her condign punishment because you the accusers are guilty of the like fault or of some such notorious fault your selves If we should strictly understand the words He that is without sin for he that is without the guilt of this same sin of uncharity among you it were but agreeable to the construction of the phrase Luke VII 37. a Woman in the City that was a sinner which is commonly understood a Common strumpet And it were agreeable to that title that Christ once and again puts upon that generation calling it a wicked and adulterous generation And it were but agreeable to the lascivious temper of the Nation as I observed before But take it to mean some other notorious crimes you see our Saviours dealing is exactly according to the equity of that Maxim mentioned viz. No trial of the adulterous wife to condemn her if the husband that accused her be an Adulterer himself III. Whereas the Priest in the trial of the suspected wife was to stoop down and take of the dust of the Sanctuary to make her drink it and he was to write the curses he denounced against her in a book the gesture of our Saviour here remembers both His stooping down and making the pavement of the Temple as his book and writing in the dust there something most likely bitter and grievous against them he tried VI. The trying Priest wrote the curses in the book and as soon as he had done he blotted them out with the bitter waters again because the matter was doubtful that he was upon whether the woman was guilty or no if the were guilty then there were curses written if she were not then they were blotted out But here Christ is sure of the guilt of the persons he puts to trial and therefore he writes not and blots out
to oppose whatsoever was not according to that Dream And that that caused both these was their drinking in the inchantments of their Traditions Which drunkenness cast them into a deep sleep and which made them rave and rage whilst they thus slept It is very observable again how Satan and the Nation it self did shift and change the manner and means of their undoing Before their Captivity into Babylon they were all for Idolatry and the Devil cheated them with his great lie as he did the Heathen to worship and sacrifice to Devils instead of God But after that Captivity he something changed his temptation and they became the means of their undoing he perswading them to embrace another great lie that of Traditions instead of that of Idolatry and they embracing it They had so sorely smarted by the seventy years captivity for their Idolatry that it was not so easie to bring them to that again but he found it easie to foist upon them this other great lie to make them believe that every doting Tradition the invention of foolish men was a divine Oracle delivered to Moses at mount Sinai and so from hand to hand to all posterity The Nation had been used to divine Oracles by Visions by Prophets by Urim and Thummim all along But now all these under the second Temple were ceased and gone and how should a people that had been always used to such Oracles do without them Here Satan saw his opportunity to cheat them with a Leah instead of Rachel to impose upon them the famed oracularity of Traditions instead of the lively Oracles of God like the deceitful Harlot in the Book of Kings to lay a dead Child in their bosom instead of a living and this they wing and cherish and make much of as if it were the lâ—ving Child even to this day Now how these Traditions wrought with them I may very well spare my labour to demonstrate the Gospels and Epistles do it so abundantly That by their Traditions they transgressed the commandments of God Matth. XV. 3. That by their Traditions they made the Word of God of none effect vers 6. That by their Traditions they worshipped God in vain teaching for Doctrines the Commandments of men vers 9. And in a word that they were led into a vain conversation by the traditions received from their Fathers 1 Pet. I. 18. Thus was it as to their effect in general instances of particulars might be endless I shall only mention three and those that may be called the first three as Davids three Champions were if I may mention so noble persons and so base things together First These Traditions of theirs made them dream that Messias should be a pompous temporal Prince arrayed with all earthly royalty and glory and crowned with all terrene victoriousness and triumph And this dream under the spirit of slumber cast them also under the spirit of opposition against the true Messias when he came Poor Jesus looked so unlike the gallant Messias they dreamed of that by the very principles of their Traditions and Religion they could do no less to him than what they did persecute afflict torment crucifie him For he was not the Messias they looked for but a false Christ forsooth a false Prophet a deceiver a seducer of the Nation Secondly Their Traditions made them dream that Messias and his Law and Doctrine that he should bring with him should be so far from abating or abolishing any of the ceremonies of Moses that he should rather add to them heighten and enhance them And this dream under that spirit of slumber cast them also under the spirit of opposition against the Gospel That is not for their turn but against it that cries down those ceremonies and that justification they expected by them that lays those shadows aside and does as it were bury Moses as Christ did his body in the vally of Beth Peor So that with them you cannot be a friend to Moses unless you be an enemy to the Doctrine of Jesus Thirdly and lastly Their Traditions made them dream that they were the only beloved of God of all people that the seventy Nations of the World were abhorred hated cursed of him and were to be destroyed But oh dearly loves he the seed of Israel how intirely does he affect the Children of Abraham And this dream under the spirit of slumber casts them also under the spirit of contradiction against the calling of the other Nations What must those dogs eat of the Childrens bread Must these Children of the bond woman come to be heirs with the Children of the free They forbid us to speak unto the Gentiles that they might be saved saith the Apostle in that place to the Thessalonians before quoted And our Saviour must be cast down the steep hill and dashed all to pieces by his Townsmen of Nazaret for but hinting the calling of the Gentiles in the story of Elias sent to the widdow of Sarepta and Naaman the Syrian sent to Elisha and healed And thus briefly from this short scantling we may see how this wretch before us was principled to oppose the Gospel and to resist the Deputies conversion by the very dictates of his Religion as he was a Jew How he might be forwarded and helped in his so acting by being a false Prophet and a Sorcerer by his subtilty and mischievousness and by the rest of his devilish accommodations for such a purpose I need not insist to demonstrate the thing it self speaks it sufficiently So much therefore be spoken concerning his Person and his Qualities and Conditions Nor need we to stand gazing only upon him since this day hath discovered some too like unto him In the verses after my Text it is related that this varlet was struck blind and that he went up and down groping for some that might take him by the hand and lead him The memorial of this day may direct him where to find some that may go hand in hand with him and whether leads the other it is no great matter for whethersoever does it is but the blind leading of the blind The day commemorates a Fact and Design as black as all this wretches Titles It commemorates men full of subtilty and mischief as well as he men that opposed the Gospel as well as he and that were principled by their very Religion to oppose it as well as he And men who while they stile themselves The Society of Jesus by their principles and practises give suspition that they relate more to this Bar Jesus which we have had in hand than to him upon whom they would father their denomination Men I say that are principled by the very dictates and elements of their Religion to oppose the Gospel and the sincere profession of it And indeed you can expect no better from Rome from whence these mens principles came either from the Place or from the Religion I. For the Place The Holy Ghost hath spoken out
better learned the Scriptures and cannot but tremble at such blasphemy but are no whit moved by the boldness and confidence of it the less to own and maintain that the Holy Ghost that gave the Scriptures breathetâ— in the Scriptures in Majesty and Power In Power to convert Souls and in Majesty to confound confidence in mans own Wisdom We should look upon the Majesty of Scriptures viz. so as to bow to it and not to make it bow to us My meaning is not for any adoration to the book or papers wherein Scripture is written as the Jews keep a great deal a do with the very book of the Law little short of adoration but to bow to that Divine Wisdom and Authority that shineth there That remarkable passage of the Apostle hath been observed by many as it is very observable Rom. VI. 17. You have obeyed from the heart that form of doctrine whereto you were delivered as the Original Greek carries it and so some of your margins give intimation whereas in the Text it is which was delivered to you The Scripture is delivered to us so as we rather are delivered up to Scripture much like the same Apostles expression in another place and another case Phil. III. 12. I apprehend but am apprehended We are delivered up to the Scriptures as they are to be our Masters and not we theirs As another Apostles expression is We are to be doers of the Law and not Judges to be students of the Scriptures doers of the Scriptures not their judgers You know who say I will not believe the Scriptures for themselves unless they could shew their own Authority Let them shew me in Scripture where the Scripture tells that all the books in the Bible are Scripture where it said such a book was written by such a pen-man or else how should I believe that all the Bible is Scripture How should I believe that the books were written by such and such pen-men Let them chuse whether they will believe it or no may God say but at their own peril He never intended to satisfie every mans curiosity and crosness and cavilling but he hath given the Scripture in Authority and Majesty and if men will bow and submit to it well and good and if they will not let them see how they will answer it another day If a prisoner at the bar should not own the Authority of that venerable Peer to judge him unless he should particularly fetch out his Commission and shew it him what would you call such peevishness madness or impudency or both or worse The application is easie enough II. Difficulties and things hard to be understood in Scripture is one part of the majestickness II. of Scripture and it is good to judge of such difficulties aright One once reading the crabbed and most obscure Poet Persius and not being able with all his study and endeavour to make sense of him he flung him away with this saying quoniam non vis intelligi because thou hast written so as if thou resolvedst not to be understood I am resolved not to be at pains and study to understand thee Are the difficulties of Scripture of this nature Are they the resolved purposes and purposed resolutions of the Holy Ghost not to be understood Did he write them intentionally that men should never come to know the meaning of them If this were so the inference of the Papists were eousque something reasonable therefore meddle not with them for they are insuperable but it is no such thing for the difficulties of Scripture are of another end and intention And let us consider of them briefly in these two or three Particulars 1. Though we say There are difficulties in Scripture yet we dare not say the Scriptures are difficult Peter saith Some things in Pauls Epistles are hard to be understood he will not say Pauls Epistles are hard 2 Pet. III. 16. The Holy Bible is like the Holy Land some part indeed mountainous and rocky and hard to be travailed over but the greatest part pleasant plain champaigne and valley Like any clean beast or fowle that might be eaten some bones but the far greatest part flesh now it were but a mad kind of inference never go about to eat the flesh because thou canst not eat the bones Men indeed have made an obscure Bible but God never did As Solomon speaks God made man righteous but they found out sundry inventions So God made the Bible plain as to the main of it but men have found out inventions of Allegorizing Scepticizing Cavilling that would turn light into darkness but that the light shineth in darkness and the darkness comprehends it not That which God hath sanctified do not thou call common and that which God hath made plain do not thou darken nay do not thou say it is dark How plain as to the general is the history in Scripture How plain the commands exhortations threatnings promises comforts that are written there Take a Sunbeam and write and is it possible to write clearer And what Must not the Laiety and unlearned meddle with Scripture because it is too obscure I doubt their meaning indeed is because it is too clear and will discover too much 2. These difficulties that are in Scripture which indeed are not a few are not a noli me tangere to drive us from the study of the Scriptures as the inference would be made but they are of another kind of aim and tendency They are not unriddleable riddles and tyring-irons never to be untied but they are divine and majestical sublimities not to check our study of Scripture or of them but to check our self confidence of our own wit or wisdom They are not to drive us from the holy ground where God shines in Majesty in the flaming bush but to teach us to put off our shoos at the holy ground not to stand upon our own skill or wisdom but to strike sail to the Divine Wisdom and mysteriousness that shineth there Not to disharten us from study of the mysteries of God but to teach us in all humility to study them the more That obscure passage Dan. IX 27. about the abomination of desolation is not that for the obscurity we should cast away the book not meddle with it but that we might read and study the more presly that we may understand Matth. XXIV 15. It is true That God never intended that all men in the World should understand Scripture alike nor that all men in the World should be able to study the Scriptures alike or have opportunities to do it yet these two things we may observe as to Gods will and disposing in this case I. That God would have all to study and meditate on the Scriptures according to their capacities The Scriptures do so frequently and urgently call upon all to this purpose that I suppose it is altogether needless to go about to prove it Thou shalt meditate therein day and night Thou shalt
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
shews they are hard set when they must make Caiaphas a copy after whom to write the Infallibility of their Papal chair But they gazed so much upon the chair when they wrote this Note that they clean looked off the Book and Text they had before them For had they looked well upon that that would have given them a more proper reason of his prophesying and indeed the proper reason of it namely not so much because he was High Priest as because he was High Priest that year This he spake not of himself but being High Priest that year High Priest that year Why He had been High Priest several years before So Luke tells us Chap. III. that he was High Priest when Christ was baptized three years and an half ago and Josephus tells us as much and more and of his being High Priest after this year also And therefore why that circumstance added He was High Priest that year To speak the proper reason of his prophesying First I might say That was the year nay even the hour of the last gasp of the High Priesthood It prophesied and instantly breathed out its last There is much dispute upon those words of Paul Act. XXIII 5. which our English renders I wist not Brethren that he was the High Priest If I should render it I knew not that there is an High Priest I am sure it hath warrant enough of the Original Greek and warrant enough of the truth of the thing it self Did not the High Priesthood dye and cease and was no more when the great High Priest of Souls died and by death made expiation for his people If you will allow the other Priesthood and the employment of it to live still after the death of Christ and his sacrifice offered by the eternal Spirit till the fall of Jerusalem and dissolution of the Temple yet can you find nothing that the High Priest had then to do that it should survive any longer after Christ was sacrificed The other Priesthood had something to do besides what was most plainly typical in it and referred to the death of Christ as sacrificing and sprinkling of blood did For they had to offer the first fruits of the people for their Thankfulness to purifie women after child-birth to present the first born to the Lord c. But the distinctive work of the High Priest in diversity from the other Priesthood was on the day of Expiation to go within the Vail into the most holy place with blood and make an Attonement Which when Christ had done through the Vail of his flesh through his own blood as the Apostle tells us Heb. X. 20. what had the High Priesthood to do any more To this peculiarly related that which occurred at the death of the great High Priest Matth. XXVII 15. The vail of the Temple was rent in twain from the top to the bottom Which when you come narrowly to examine you will find to be the vail that hung between the holy and most holy place Which the Jews in their writings call by a Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the vail that the High Priest turned aside as we do hangings at a door to go into the room And he went into the most holy place only once a year But now it is rent in pieces no such distinction or separation thenceforward to be had and no such work of the High Priest to be done any more So that if we take these words of Paul to the sense I mentioned viz. I knew not Brethren that there is now any High Priest or any High Priesthood at all that Function is long ago laid in the dust it was spoken like a Paul boldly and as one that very well understood and could well distinguish twixt substance and shadow and how long those Ordinances of that Oeconomy were to last and when to decay And if accordingly we take that circumstance in the Text He prophesied as being High Priest that year in the sense I mentioned namely that last year of the being and life of the High Priesthood it gives a story not much unlike that of the son of King Crâ—sus Who when he had been dumb from the birth and never spake word at last seeing in a battel an enemy ready to run his Father through he forced his Tongue so as that he broke the string of silence and cryed out O man do not kill Croesus So the High Priesthood having been dumb from Prophesying for above four hundred years together and never spoken one Prophetick word when now the King is ready to be slain its Tongue is loosed in Caiaphas and prophesieth of the Redemption of all the Israel of God and presently expireth But Secondly That year was the great year of pouring down the Spirit of Prophesie and Revelation as in Act. II. the great year of sealing Vision and Prophesie as in Dan. IX And then it is the less wonder if this dog get some crumbs that fell from that plentiful table of the children and some droppings from that abundant dew that fell upon the Fleece of Gedeon Something like the case of Eldad and Medad but they were better men Numb XI 26. that in that great pouring out of the Spirit there had their share though they were not in the company of those that were assembled at the door of the Tabernacle of the Congregation And thus was the case with Caiaphas as it was with Balaam that wretch inspired till then by the Devil but then by God Who went purposely to curse Israel but God so overpowered and turned the stream that he could not but bless them So this wretch inspired with malice from the Devil to plot and compass the death of Christ is now also inspired by the Spirit of Prophesie to foretel his death and to proclaim it Redemption to his people A very strange passage that while he was sinning against the Holy Ghost he prophesied by the Holy Ghost and that in those very words that he spake against Christ to destroy him he should prophesie of Christs death and Redemption to magnifie it So can the Spirit of God overpower the Hearts and Tongues and actions of Men to serve the design of his own glory And this is that that I shall speak to I might observe obiter how great diversity there is twixt the Spirit of Prophesie and Revelation and the Spirit of grace and holiness The same Spirit indeed is the Author of both but there is so much diversity in the thing wrought that a Balaam a Caiaphas have the Spirit of Prophesie who are as far from having the Spirit of Sanctification as the East is from the West Hell from Heaven A mistake hath taken the Spirits of too many to account this good Language and Divinity I am a believer converted sanctified therefore I have the Spirit of Revelation and I can preach and expound Scripture by that Spirit little considering the vast diversity of the gift of Prophesie
sins of their fathers unto the third and fourth generation This leaves a lesson to Parents That they would pity their children and when they sin think of them and of the misery they entail upon them A SERMON PREACHED upon EXODUS XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it THE greatest obscurity we have to speak about is in the last clause He hallowed it and yet at first sight that seems least obscure of all The two former clauses may rather one would think set us at a stand and yet the great dispute is about the last viz. in regard of that Sabbath we now celebrate When we look upon the world it may set us at a wonder that this vast bulk of all things should be made in six days Heaven and Earth and Seas in six days How many houses in the world have cost the work of six years Solomon was building the Temple seven years and his own house twenty years and this great Universe and all things in it to be built in six days And yet if we look at the power of him that made it we have as much cause to wonder that he should be six days about it He that made all things by his word could have done it in one moment as well as six days and with one word as well as six And he that made all things of nothing could also have made all things in no length of time but in an instant in a moment of time in the twinkling of an eye as he will change all things 1 Cor. XV. 52. And so concerning his resting If he were weary with working that he needed resting why did he work till he was weary And if he were not weary why had he need to rest Such frivolous impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God that hath not learned to resolve all his wonderful actings into these two great principles his Power and Will That he created all things with the word of his mouth of nothing is no scruple if we resolve it into his Power And that he took six days to do it who could have done it in a moment is as little if we resolve it into his Will That he was not weary with doing so great a work it is no scruple if we resolve it into his Power And that he rested though he were not weary is as little if we resolve it into his Will And therefore how can we better begin our discourse about the matter we are upon viz. his creating all things by his word and yet taking six days to do it and his not being weary with so great a work and yet resting though he were not weary than by adoration of his Power and Will And therefore as David for all his hast of fleeing from Absalom yet when he came to the top of the Mount Olivet he worshipped God 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse as to give the Lord his due of his power and pleasure before we go further And that let us do in the words and Oh! that we might ever do it in the devotion of the four and twenty Elders Revel IV. 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created All Israel hears more Divinity and Philosophy in these few words In six days the Lord made Heaven and Earth and rested the seventh day c. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years Some of them were so wide from knowing that the world was made by God that they thought it was never made at all but was Eternal and never had beginning Others that it was a God it self and made it self Others that it grew together at hap hazzard of Atomes or motes flying up and down which at last met and conjoyned in this fabric of the world which we behold So blind is sinful man to the knowledge of his Creator if he have no better eys and light to look after him by than his own Israel hath a Divine light here held out before them whereby they see and learn in these few words That the World was not Eternal but had a beginning and that it was made and that it made not it self but was made by God that it was not jumbled together by hap hazzard of I know not What and I know not How but that God made it in six days That which God speaks so short here Moses afterward when he set pen to paper to write his books enlarges upon and tells you in the beginning of Genesis in what manner God proceeded in this great work and what he created every day With that you see the Bible begins the story of the Creation the proper foundation that every Scholar should say of his learning there namely to know his Creator and to know of whom and through whom are all things to whom be glory for ever Amen as the Apostle devoutly Rom. XI 36. Let us consider the two things severally That God made Heaven and Earth and secondly That he made them in six days When I look up to Heaven the work of thy fingers the Moon and Stars which thou hast I. ordained I say saith David What is man that thou art mindful of him or the son of man that thou visitest him We may also say upon such a prospect Oh! what is God what a divine and infinite power and wisdom and glory that made so great so beautiful so stately a fabrick Our God made the Heavens is the Israelites plea against the Gods of the Heathen pittiful pieces of wood and stone that could neither see nor hear nor smel nor stir but Our God made the Heavens There is a passage very remarkable Jer. X. 11. Thus shall ye say to them the Gods that have not made the Heavens and the Earth even they shall perish from the earth and from under these Heavens That verse is in the Chaldee Tongue whereas every clause of his book besides is Hebrew and not a Syllable of Chaldee in it And what is the reason The people were ere long to be captived into Chaldea and when they came there the Chaldees would be ready to be perswading them to worship their Gods Poor Israel new come thither could not speake their Language nor dispute the case with them in their own Tongue Therefore the Lord by the Prophet puts so much Chaldee into their mouths as to make a profession of their own God and to deride and curse the others Your Gods made not Heaven and Earth and therefore shall perish from the Earth and be confounded but Our God made the Heavens O! what an excellent
Christ did abolish the Worship used at the Temple which was Ceremonial but not that at the Synagogue which was moral 1041 Wrath Christ suffered as much as God could put him to suffer short of his own Wrath. p. 1255. Christ did not undergo the Wrath and Anger of God but the Justice of God in his sufferings p. 1348 1349 1350. With the Wrath of the Devil he had indeed to deal 1349 Y. YEAR the beginning of it was in September till Israel's coming out of Egypt then it was changed into March Page 1322 c. 1329 Years three years and an half often made use of to express things afflictive and sorrowful 513 Z. ZACHARIAS son of Barachias that was Zacharias the son of Jehoiada made to appear by several Arguments and Objections answered p. 237 to 239. The Story of his Blood shed between the Temple and the Altar what out of the Talmud Page 1120 Zalmon a Mountain or part of one near Sychem supposed to be Dalinon or Dalmonutba 310 Zarephath and Sarepta whether the same and where situate 368 Zaretan sometimes called Zarthanah a City twelve miles distant from Adam which twelve miles the waters of Jordan dried up when Israel passed through 82 Zeal or Zealous and Jealousie or Jealous are comprehended under the same word in the Hebrew what they are 1314 Zealots such Men when Persecutors did the most mischief 604 Ziddim the same with Caphar Chittai 71 Zin where and whence so called 325 Zippor or Sippor a City encompassed with a Land flowing with Milk and Honey noted for Warlike affairs an University many Synagogues and many Famous Doctors 74 75 Zophim the same with Scopo and Scopus 41 Zuz and Denarius a Peny were of the same value among the Rabbins p. 343 c. 349. It was the fourth part of a Shekel of Silver ibid. 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buried in eternal obscurity What Is the less worthy of so much fame and the greater of none at all Let us have liberty to speak freely what we think with the leave of Chorographers I. It does not appear that any other River of Jordan flows into the lake Samochonitis beside that which ariseth from Paneas In what Author will you find the least sign of such a River But only that such a conjecture crept into the Maps and into the minds of men out of the before alledged words of Josephus misconceived II. We think therefore that Jordan is called the Greater and the Less not upon any account of two fountains or two rivers different and distant from one another but upon account of the distinct greatness of the same River Jordan rising out of Paneas was called little until it flowed into the lake Samochonitis but afterwards coming out of that lake when it had obtained a great encrease from that lake it was thenceforth called Jordan the Greater Samochonitis received little Jordan and sent forth the Great For since both that lake and the Country adjacent was very fenny as appears out of Josephus the lake was not so much encreased by Jordan flowing into it as it encreased Jordan flowing out of it k k k k k k Id. de bellâ— lib. 3. cap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moors and Fenny places possess the parts about the lake Samochonitis The River therefore below Samochonitis seems to be called Jordan above Samochonitis little Jordan Cesarea Philippi was built at Paneas the fountain of Jordan which let the Maps observe that they place it not too remote thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. Antiq. lib. 18. cap 3. m Id. de bell lib. 3. cap. 13 Philip built the City Cesarea in Paneas at the springs of Jordan And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Having finished Paneas he named it Cesarea CHAP. LXVIII What is to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia is reckoned the seventh among those Seas that compass the land of Israel which word hath a sound so near a kin to the word Pamias by which name the Rabbins point out the fountains of Jordan that the mention of that word cannot but excite the memory of this yea almost perswade that both design one and the same place and that the Sea Apamia was nothing else but some great collection of waters at the very springs of Jordan This also might moreover be added to strengthen that perswasion that in both places in the quotations cited in the Jerusalem Talmud these words are added The Sea of Apamia is the same with the Sea of Chamats which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diocletianus by the gathering together of the waters caused to be made But now that Diocletianus whosoever he was we prove elsewhere that he was the Emperor lived sometime at Paneas as is clear also from a a a a a a Hieros Trumoth fol. 46 2. the same Talmud But the thing is otherwise Pamias and Apamia were different places and far distant from each other one in the land of Israel the other in the confines indeed of the land of Israel but in Syria Let this Tradition be marked b b b b b b Challah cap. 4. hal 11. Ariston brought his first fruits from Apamia and they were received for they said He that hath a possession in Syria is as if he had it in the suburbs of Jerusalem The Gloss is Apamia is the name of a place in Syria And these things do appear more clearly in the Targumists to omit other Authors The Samaritane Interpreter renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepham Numb XXXIV 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apamia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain Note also in the word Bozor 2 Pet. II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin Jonathan reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apamia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Shepham to Riblah he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Apamia to Daphne CHAP. LXIX The Lake Samochonitis IN the Holy Scriptures it is the Water of Merom Jos. XI 5. In the Babylonian Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sibbechean Sea Hence is that a a a a a a Bab. Bava Bathra fol. 74. 2 Jordan ariseth out of the Cave of Paneas and flowes into the Sibbechean Sea In the Jerusalem Talmudists sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Cobebo as we have noted before and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Samaco whence in other Languages it is Samochonitis b b b b b b Joseph de bell lib. 4. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lake Semechonitis is thirty furlongs in bredth and sixty in length The Fens of it are stretched out unto the Country Daphne a Country as it is otherwise pleasant so containing fountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scruple lies concerning the pointing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sentence and sense seems indeed to flow more smoothly if you should render it thus The springs which nourishing little Jordan as it is called send it out into the Great under the Temple of the Golden Calf but then a just doubt ariseth of the situation of that Temple That clause therefore is rather to be referred to the foregoing so that the sense may go thus The springs which nourishing little Jordan as it is called under the Temple of the Golden Calf send it into the Great and so you have the Temple of the Golden Calf at the springs of Jordan and the place adjacent called Daphne and the Marshes of Samochonitis reaching thither c c c c c c Hiâ— of Shekalim fol. 50. 1. The Jerusalem Gemarists do thus explain those words of Ezekiel Chap. XLVII 8. These waters go forth into the East coast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the Lake Samochonitis And they shall go down into the Plain that is into the Sea of Tyberias And they shall go out into the Sea that is into the dead Sea d d d d d d â—os Antiq. lib. 5. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City Hazor saith Josephus lies on the Lake Samachonitis This City is the Metropolis of Canaan that is of that Northern Country which is known by that name which is called also Galilee of the Gentiles Jabin the King of Hazor and others fight with Joshua at the waters of Merom that is at the Lake Samochonitis Jos. XI 4. e e e e e e Ibid. lib. 13. cap 9. And Jonathan in the same place as it seems with the Army of Demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plain of Asor as the same Josephus writes But in the
book of the Maccabees it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The plain of Nasor 1 Macc. XI 67. CHAP. LXX The lake of Gennesaret or the Sea of Galilee and Tiberias JORDAN a a a a a a Joseph de bell lib. 3. cap. 35. is measured at CXX furlongs from the lake of Samochonitis to that of Gennesaret That lake in the Old Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Cinnereth Numb XXXIV 11. c. In the Targumists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Genesar sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Genesor sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ginosar it is the same also in the Talmudists but most frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Tiberiah Both names are used by the Evangelists The lâ—ke of Genesareth Luk. V. 1. The Sea of Tiberias Joh. XXI 1. And the Sea of Galilee Joh. VI. 1. The name Chinnereth passed into Genesar in regard of the pleasantness of the Country well filled with Gardens and Paradises of which we shall speak afterwards It is disputed by the Jerusalem Talmudists why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinneroth occurs sometimes in the plural number as Jos. XI 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The South of Cinneroth and Jos. XII 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Cinneroth b b b b b b Jerus Megill fol. 70. 1. Thence say they are there two Genesareths Or there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but two Castles as Beth-Jerach and Sinnabris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are Towers of the people of Chinnereth but the sortification is destroyed and fallen into the hands of the Gentiles You see by the very sense of the place what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means Perhaps it is the same with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aruch and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the c c c c c c Bab. Becoroth fol. 55. 1. Babylonian Writers In whom the Glosser being interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Presidentships in the same Kingdom The Gemara affords an Example in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Castles between which is a bridge under which notwithstanding is no water And it yields an Example in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we make no tarrying here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinnabri in the Talmudtsts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sennabris in Josephus being distant from Tiberias thirty furlongs For he tells us that Vespasian encamped thirty furlongs from Tiberias d d d d d d Joseph de bell lib. 3. cap. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a certain station that might easily be seen by the Innovators called Sennabris Hâ— speaks also of the Town 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ginnabri not far distant certainly from this place For describing the Country about Jordan e e e e e e Id. ibid. lib. 4 cap. 17. he saith that from both regions of it runs out a very long back of mountains but distant some miles from the River on this side from the region of Scythopolis to the Dead Sea on that side from Julius to Somorrha towards the Rock of Arabia and that there lies a Plain between which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Plain laying along from the Town Ginnabris to the lake Asphaltites The same Josephus writes thus of the lake of Gennesaret f f f f f f Id. ibid. lib. 3 cap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lake Gennesar is so called from the adjacent Country being forty furlongs in bredth and moreover an hundred in length it is both sweet and excellent to drink Pliny thus g g g g g g Plin. lib. 5. cap. 15. Jordan upon the first fall of the Vallies pours it self into the Lake which many call Genesar sixteen miles long and six miles broad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Hieros Avod Zar. fol. 42. 1. The Sea of Tiberias is like the gliding waters While the Masters produce these words they discourse what is to be thought of those waters where the unclean fish swim together with the clean whether such waters are fit to boyl food or no and it is answered Flowing and gliding waters are fit those that do not glide are not and that the Lake of Gennesaret is to be numbred among gliding waters The Jews believe or feign that this Lake is beloved by God above all the Lakes of the land of Canaan i i i i i i Midras Tillin fol. 4. 1. Seven Seas say they have I created saith God and of them all I have chosen none but the Sea of Genesaret Which words perhaps were invented for the praise of the University at Tiberias that was contiguous to this Lake but they are much more agreeable to truth being applied to the very frequent resorts of our Saviour thither CHAP. LXXI Within what Tribe the Lake of Genesaret was BY comparing the Maps with the Talmudie Writers this question ariseth for there is not one among them as far as I know which does not altogether define the Sea of Genesaret to be without the Tribe of Nephthali but the Talmudists do most plainly place it within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bab. Bava Kama fol. 81 2. The Rabbins deliver The Sea of Tiberias is the portion of Nephthali yea it takes a full line for the nets on the South side of it as it is said Possess the Sea and the South Deut. XXXIII 23. The Gloss is Nephthali had a full line in the dry land on the South coast that he might draw out his nets So also the Hierusalem writers b b b b b b Hieros Bathra fol 15. 1. They gave to Nephthali a full line on the South coast of the Sea as it is said Possess the Sea and the South They are the words of Rabbi Josi of Galilee So that Talmud that was written at Tiberias so R Josi who was a Galilean The words of Josephus which we cited before are agreeable to these c c c c c c Jos. Antiq. lib. 5. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Tribe of Zabulons portion was to the Sea of Genesaret stretched out also in length to Carmel and the Sea On the South the land of Zabulon was bounded by that of Isachar extending it self in bredth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Genesaret touching only upon Genesaret not comprehending Genesaret within it So the same Josephus speaks in the place alledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of Nephthali took those parts that ran out Eastwardly unto the City of Damascus It would be ridiculous if you should so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the City of Damascus as to include Damascus within the land of Nephthali The Maps are guilty of the like Soloecism while they make Zabulon which only came 〈◊〉 〈◊〉 〈◊〉 〈◊〉
almost with one consent do note that this story of the woman taken in adultery was not in some ancient Copies and whiles I am considering upon what accident this should be there are two little stories in Eusebius that come to mind The one we have in these words a a a a a a Hist. Eccles. lib. 3. cap. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Papias tells us also another History concerning a woman accus'd of many crimes before our Lord which History indeed the Gospel according to the Hebrews makes mention of All that do cite that story do suppose he means this adulteress The other he tells us in his life of Constantine b b b b b b Lib. 4. cap. 36. he brings in Constantine writing thus to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I think good to signifie to your prudence that you would take care that fifty Volumes of those Scriptures whose preparation and use you know so necessary for the Church and which beside may be easily read and carryed about may by very skilful pen-men be written out in fair parchment So indeed the Latin Interpreter but may we not by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the Gospels compacted into one body by way of Harmony the reason of this conjecture is twofold partly those Eusebian Canons form'd into such a kind of Harmony partly because cap. 37. he tells us that having finisht his work he sent to the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threes and fours which words if they are not to be understood of the Evangelists sometimes three sometimes four the greater number including the less imbody'd together by such an harmony I confess I cannot tell what to make of them But be it so that it must not be understood of such an Harmony and grant we further that the Latin Interpreter hits him right when he supposes Eusebius to have pickt out here and there according to his pleasure and judgment some parts of the Holy Scriptures to be transcribed surely he would never have omitted the Evangelists the noblest and the most profitable part of the New Testament If therefore he ascrib'd this story of the Adulteress to the Trisler Papias or at least to the Gospel according to the Hebrews only without doubt he would never insert it in Copies transcribed by him Hence possibly might arise the omission of it in some Copies after Eusebius his times It is in Copies before his age viz. in Ammonius Tatianus c. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went to the mount of Olives BUT whether to the Town of Bethany or to some Booth fixed in that mount is uncertain For because of the infinite multitude that had swarm'd together at those Feasts it is probable many of them had made themselves Tents about the City that they might not be too much streightned within the walls though they kept within the bounds still of a Sabbaths-days journey c c c c c c Gloss. in Pesachin fol. 95. 2. And thou shalt turn in the morning and go into thy Tents Deut. XVI 7. The first night of the Feast they were bound to lodg within the City after that it was lawful for them to abide without the walls but it must be within the bounds of a Sabbath-days journey whereas therefore it is said Thou shalt go into thy Tents this is the meaning of it Thou shalt go into thy Tents that are without the walls of Jerusalem but by no means into thine own house d d d d d d Vid. Aben Ezra in Deut. XVI It is said Chap. VII That every one went to his own house ver 53. upon which words let that be a Comment that we meet with e e e e e e Pische Tosaphoth in Sanhedr Artic. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the daily evening sacrifice the fathers of the Sanhedrin went home The eighth day therefore being ended the History of which we have in Chap. VII the following night was out of the compass of the Feast so that they had done the dancings of which we have spoken before The Evangelist therefore does not without cause say that every one went to his own house for otherwise they must have gone to those dancings if the next day had not been the Sabbath VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman taken in Adultery OUR Saviour calls that generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Adulterous Generation Mat. XII 39. See also Jam. IV. 4. which indeed might be well enough understood in its literal and proper sense f f f f f f Sotah fol. 47. 1. From the time that murderers have multiplied amongst us the beheading of the Heifer hath ceased and since the encrease of Adultery the bitter waters have been out of use g g g g g g Maimon in Satah cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since the time that Adultery so openly prevailed under the second Temple the Sanhedrin abrogated that way of tryal by the bitter water grounding it upon what is written I will not visit your Daughters when they shall go a whoring nor your Wives when they shall commit Adultery The Gemarists say that Rabban Jochanan ben Zacchai was the Author of this Counsel he lived at this very time and was of the Sanhedrin perhaps present amongst those that set this Adulterous Woman before Christ. For there is some reason to suppose that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and Pharisees here mentioned were no other than the Fathers of the Sanhedein VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such should be stoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Who what all Adulteresses or all taken in Adultery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very act There is a third qualification still For the condition of the Adulteress is to be considered whether she was a married Woman or betrothed only God punisheth Adultery by death Levit. XX. 10. but the Masters of Traditions say That wherever death is simply mentioned in the Law that is where the kind of death is not expressly prescribed there it is to be supposed no other than strangling Only they except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Daughter of an Israelite if she commit Adultery after she is married must be strangled if only betrothed she must be stoned A Priest's Daughter if she commit Adultery when married must be stoned if only betrothed she must be burnt * * * * * * Sanhedr fol. 51. 2. Hence we may conjecture what the condition of this Adulteress was either she was an Israelitess not yet married but betrothed only or else she was a Priests Daughter married rather the former because they say Moses in the Law hath commanded us that such should be stoned See Deut. XXII 21. But as to the latter there is no such command given by Moses VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus stooped down and wrote on the ground