Aaron and dwelling in the hill Country of Juda it were senseless to seek for his house in any other place then Hebron This place had been excellently renowned in ancient time Here was the promise given of Isaac here was the institution of Circumcision here Abraham had his first land and David his first Crown and here lay interred the three couples Abraham and Sarah Isaac and Rebecca Jacob and Leah and as antiquity hath held Adam and Eve Now there are many reasons given by Expositors of Maries hasting hither after the Message of the Angel As either to know the truth of what was told her about Elizabeth or to congratulate and rejoyce with her or to minister to her in her great belliedness or that the Baptist in Elizabeths womb might be sanctified by the presence of Christ in hers c. But I cannot but conceive this to be the very reason indeed That she might there conceive the Messias where so many types figures and things relating to him had gone before namely in Hebron For First This suited singularly with the Harmony and Consent which God useth in his works that the promise should begin to take place by the conception of Messias even among those Patriarchs to whom the promise was first given Secondly A kind of necessity seemeth to lie upon it that this Shiloh of the Tribe of Judah and the seed of David should be conceived in a City of Juda and of David as he was to be born in another City that belonged to them both Thirdly The Evangelists so punctually describing this City seemeth rather to refer to Christ then John who being of the Priests might indifferently have been born in any of the Tribes whatsoever Only the Holy Ghost giveth us to observe this which may not be passed That John that should bring in Baptism in stead of Circumcision was born in that very place where Circumcision was first ordained in the City Hebron It is generally held indeed that the Virgin conceived in Nazaret and in the very instant of the Angels talking with her but whether there be not as much probability for this opinion as for that I refer to the equal and judicious Reader Ver. 40. And saluted Elizabeth This seemeth to have been at some distance and a wall or floor between as consider seriously on ver 42. 44. Ver. 41. The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used by the LXX for Jacobs and Esaus stirring in the womb Gen. 25. 22. And the leaping of the mountains at the giving of the Law Elizabeth in ver 44. addeth The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that he knew what he did when he leaped any more then they but that either this was the first time or this time was extraordinary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth outward gesticulation or exultation as well as inward joy yea though there be no inward joy at all as Psalm 65. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little hills shall be girded with exultation And so is it to be understood here The babe in my womb leaped with extraordinary gesticulation or exultation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the manner of the thing done and not the cause of the doing Ver. 45. And blessed is she that believed Elizabeth in this clause seemeth to have an eye to her own husbands unbelief and the punishment that befel him for the same He a Man a Priest aged learned eminent and the message to him of more appearing possibility and Mary a Woman mean unlearned and of a private condition and the tidings to her most incredible both to nature and reason and yet she believed and he did not Ver. 48. He hath regarded the low estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX 2 Sam. 9. 8. and Psal. 25. 16. and importeth a look of pity and compassion and not of observation of desert as the Papists would have it here For some of them render this clause thus He hath looked on mine humility with approbation and others give this gloss upon it Because of her humility she deserved to be exalted and by it she was primely disposed to conceive and bear the only begotten Son of God But first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said before in the LXX who must best help us to interpret it signifieth a look of another nature Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the vertue of humility or the lowliness of mind but the state of a low and poor condition and so is it rendred here by the Syrian Arabick Spanish French Deodates Italian Dutch and all Latines that are not wedded to the vulgar And so is it used by the LXX Gen. 16. 11. 41. 52. 1 Sam. 1. 11. and so again by the New Testament Act. 8. 33. compared with the Original in Isa. 53. 8. And so prophane and heathen Authors distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the former understanding as we do here and by the latter the vertue of humility Thirdly The same word in a manner or one of the same root in ver 52. is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inevitably beareth the sense we follow Fourthly If the Virgin spake in the sense the Romanists would have her He hath looked upon my lowliness to give it its desert she would prove to be intolerably proud in the valuing of her humility All generations shall call me blessed As Gen. 30. 13. Not only thou oh Cosin Elizabeth and the Jewish Nation that expect the Messias but even all the world and all successions of ages among the Heathen shall come to the knowledge and confession of Christ and account me blessed in the favour that I have received Ver. 51. He hath scattered the proud c. If the Virgin aim these words and those of the same tenour that follow at any particular persons as some conceive she doth and meaneth the Devils or the Pharisees or the Jews it might as well be conceived that she hath respect to the four tyrannous and persecuting Monarchies in the Book of Daniel which were now destroyed as much as to any thing else But since the very same words in a manner are to be found in the song of Hannah 1 Sam. 2. they warrant us to interpret them not so restrictively as to any one particular example but of the general and ordinary dealing of God in the world with the wicked SECTION III. S. MATTHEW CHAP. I THE a a a a a a Gen. 5. 1. Book b b b b b b It might be understood The Book of the History as generation is taken Gen. 2. 4. and 37. 2. and so it might be the title not of this Chapter only but of the whole book But since the Evangelists intention is to set down Christs alliance to the Royal line by his Father Joseph the phrase must be understood accordingly and so the Chaldee useth the very
the Syriack translates it until the fulness of the time of all things c. And the Arabick did not much different until the time in which all things shall be perfected or finished c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifieth a restitution to a former estate a repairing or an amending as might be frequently shewed in Greek Writers but in Scripture doth not so properly signifie this as what the Rabbins would express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulfilling or accomplishing and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so much stand in the force of Re or again but it stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth unsetled or unconfirmed and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. Hist. lib. 4. Settlement of a City to tumult And to take up these two places where this word is used in the New Testament Matth. 17. 11. and here Elias indeed shall first come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall restore all things What To their former estate Nay that the Baptist did not for he brought them into a clean different estate to their former or he shall amend all things That is true indeed so the Baptist did but how will this place in hand bear that sense which speaketh not of the mending of all things but of their ending And how improper would either of these senses run in this verse Till the restoring of all things to their former estate which God hath spoken by the mouth of his Prophets Or till the amending of all things which God hath spoken by his Prophets But clear and facil is that sense that is given Till the accomplishment of all things that God hath spoken by the mouth of his Prophets The things which God had spoken by the mouth of his Prophets from the beginning of the world were Christs victory over Satan in the Salvation of all his people his conquest of the last enemy Death the calling of the Jews the fulness of the Gentiles c. and how can these things be said to be restored or amended They may most fitly be said to be accomplished perfected or performed and so must the same words be rendred of the Baptist Elias truly cometh and accomplisheth all things that are written of him and so must the Son of man do all things that are written of him as Mark follows the sense Mark 9. 12. Vers. 24. All the Prophets from Samuel He is reckoned the first of the Prophets after Moses First Because Prophesie from the death of Moses to the rising of Samuel was very rare 1 Sam. 3. 1 2. Secondly Because he was the first Prophet after Moses that wrote his Prophesie From the beginning of Samuels rule to the beginning of the captivity in Babel was 490 years and from the end of that captivity to the death of Christ 490 years more and the 70 years captivity the midst of years between as I have shewed elsewhere But I must advertise the Reader here that the beginning of Samuels Prophetickness in this reckoning is not from the death of Eli but from one and twenty years after And here let me take up a verse of as much difficulty and of as little observing of it as almost any in the Old Testament as that is 1 Sam. 7. 2. And it came to pass while the Ark abode at Kiriath-jearim that the time was long for it was twenty years and all the house of Israel lamented after the Lord. Now the Ark was undeniably above forty years in Kiriath-jearim namely all the time from Elies death till David fetcht it to Jerusalem which was seven and forty years and somewhat above only that first excepted in which it was seven months in the Land of the Philistims 1 Sam. 6. 1. and a little time in Bethshemesh what then should be the reason that it is said to be in Kiriath-jearim only twenty years Why the meaning is not that that was all the time that it was there but that it was there so long a time before the people ever hearkned after it Their idolatry and corruption of Religion had so transported them that they thought not of nor took regard to the Ark of God for twenty years together Then all the house of Israel lamented after the Lord for so must it be rendred and not And all the house of Israel c. And so have we one and twenty years taken up from the Death of Eli till this time of Israels repentance which yet are counted to Samuels forty but are not reckoned in the account of Habakkuk of the extent of the race of the Prophets Upon this place therefore we may take up these pertinent observations First That God did now on a suddain pour a spirit of Reformation generally upon all the people of Israel after a long time of prophaneness and Idolatry They had been exceedingly prophane in the time of Elies sons And therefore the Lord in justice forsook his Tabernacle in Shiloh the Tent which he had pitched besides Adam when Israel passed through Jordan Josh. 3. 16. Psal. 78. 60. and he gave the Ark into the Enemies hand yet was not Israel humbled for it The Ark was restored to them and was among them twenty years together and they continued in their Idolatry still and never sought after it nor took it to heart At last upon a suddain and with a general conversion Israel begins to turn to the Lord and lament after him and forsake their Idols Secondly Here was a strange and wondrous spirit of conversion poured upon the people at the beginning of the race of the Prophets as there was at the end of it in these Chapters of the Acts of the Apostles Thirdly As the practise here in the Acts was to repent and to be baptized so was it then with Israel as that expression may most properly be interpreted vers 6. They drew water and poured it out before the Lord as washing or baptizing themselves from their Idolatry Vers. 25. Ye are the children of the Prophets That is the Scholars or Disciples of them as the phrase The children of the Prophets is ordinarily used in the Old Testament 2 King 2. c. and Amos 7. 14. I was neither Prophet no Prophets son that is nor Prophets Scholar And Matth. 11. 19. Wisdom is justified of her children that is of her Disciples ACTS CHAP. IV. Vers. 1. The Captain of the Temple THIS was the Captain of that Guard or Garison which was placed in the Tower of Antonia for the guard of the Temple This Tower stood in the North-east corner of the wall that parted the mountain of the House from the City It was built by Hyrcanus the Asmonean the High Priest and there he himself dwelt and there he used to lay up the holy Garments of the Priest-hood whensoever he put them off having done the Service of the Temple Joseph Antiq.
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
Hebron very many things are said by very many men The City was called Hebron that is A Consociation perhaps from the Pairs there buried Abraham Isaac and Jacob and their wives Not a few believe Adam was buried there in like manner some that he was buried once and buried again e e e e e e Idem fol. 5. 1. Adam said say they after my death they will come perhaps and taking my bones will worship them but I will hide my Coffin very deep in the Earth in a Cave within a Cave It is therefore called The Cave Macpelah or the doubled Cave CHAP. L. Of the Cities of Refuge HEBRON the most eminent among them excites us to remember the rest a a a a a a Bab. Maccoth fol. 9. 2. The Rabbines deliver this Moses separated three Cities of refuge beyond Jordan and against them Josua separated three Cities in the land of Canaan And these were placed by one another just as two ranks of Vines are in a Vinyard Hebron in Judea against Bezer in the Wilderness Shechem in Mount Ephraim against Ramoth in Gilead Cadesh in Mount Nephthali against Golan in Basan And these three were so equally disposed that there was so much space from the South coast of the land of Israel to Hebron as there was from Hebron to Schechem and as much from Hebron to Shechem as from Shechem to Cadesh and as much from Shechem to Cadesh as from Cadesh to the North coast of the land b b b b b b Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. It was the Sanhedrins business to make the ways to those Cities convenient by enlarging them and by removing every stop against which one might either stumble or dash his foot No hillock or river was allowed to be in the way over which there was not a bridge and the way leading thither was at least two and thirty cubits broad And every double way or in the parting of the ways was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refuge Refuge lest he that fled thither might mistake the way c c c c c c Maccoth fol. 11. 1. The Mothers of the high Priest used to feed and cloth those that for murder were shut up in the Cities of Refuge that they might not pray for the death of their sons since the Fugitive was to be restored to his Country and Friends at the death of the high Priest but if he died before in the City of Refuge his bones were to be restored after the death of the high Priest d d d d d d Maimon in the place above The Jews dream that in the days of the Messias three other Cities are to be added to those six which are mentioned in the Holy Scripture and they to be among the Kenites the Kenezites and the Kadmonites Let them dream on e e e e e e Bab. Sanhedr fol. 18. 2. Let him that kills the high Priest by a sudden chance fly to a City of Refuge but let him never return thence Compare these words with the State of the Jews killing Christ. CHAP. LI. Beth-lehem THE Jews are very silent of this City nor do I remember that I have read any thing in them concerning it besides those things which are produced out of the Old Testament this only excepted that the a a a a a a Beracoth fol. 5. 1. Jerusalem Gemarists do confess that the Messias was born there before their times b b b b b b Just. Martyr Apol. 2. pag. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethlehem is a certain Town in the land of the Jews thirty five furlongs distant from Jerusalem and that toward the South The Father of the Ecclesiastical Annals citing these words of Eusebius c c c c c c Euseb. Eccles. hist. lib. 4. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thus renders them in Latine d d d d d d Baron Annal. ad annum Christ. 137. Jam vero cum decimo octavo anno imperii Hadriani bellum juxta urbem Beth-lehem nuncupatam quae erat rerum omnium praesidiis munitissima neque adeo longe a Civitate Hierosolymarum sita vehementius accenderetur c. But now when in the eighteenth year of the Empire of Adrian the war was more vehemently kindled near the Town called Beth-lehem which was very well fortified with all manner of defence nor was seated far from the City of Jerusalem c. The Interpreter of Eusebius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-thera not illy however it be not rendered according to the letter Perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept into the word instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the carelesness of the Coppiers But by what liberty the other should render it Beth-lehem let himself see Eusebius doth certainly treat of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betar it is vulgarly written Bitter of the destruction of which the Jews relate very many things with lamentation which certainly is scarcely to be reckoned the same with Bethlehem The same Father of the Annals adds that Beth-lehem from the times of Adrian to the times of Constantine was profaned by the Temple of Adonis for the asserting of which he cites these words of Paulinus Hadrianus supposing that he should destroy the Christian Faith by offering injury to the place in the place of the Passion dedicated the Image of Jupiter and profaned Beth-lehem with the Temple of Adonis As also like words of Hierome yet he confesses the contrary seems to be in Origen against Celsus and that more true For Hadrian had no quarrel with the Christians and Christianity but with the Jews that cursedly rebelled against him CHAP. LII Betar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OF this City there is a deep silence in the Holy Scriptures but a most clamorous noise in the Talmudic Writings It is vulgarly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betar and rendred by Christians Bitter or Bither but I find it written in the Jerusalem Talmud pretty often in the same page a a a a a a Hieros Taanith fol. 68. 4. 69. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be read as it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Tar and casting away the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau which is very usual in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be-Tar The House of the Inquirer Wherefore say they was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Tar laid waste Because it lighted candles after the destruction of the Temple And why did it light candles Because the Councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Jerusalem dwelt in the midst of the City And when they saw any going up to Jerusalem they said to him We hear of you that you are ambitious to be made a Captain or a Councellor but he answered There is no such thing in my mind We hear of you that you are about to sell your wealth But he answered Nor did this come into my mind Then would one of
like freedom and gave great proofs both of his courage and learning also in opposing many of those Tenets which the Divines were endeavouring to establish of which I shall give some instances which I do not take upon hearsay and uncertain report but from better grounds and such as are unexceptionable It is very well known that those Divines spent much time concerning Lay Elders and their power of ruling This they endeavoured to prove from 1 Cor. XII 28. Helps Governments This opinion our Author did not forbear to oppose and did with great truth and judgment affirm that the Seventy two used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1. 5. XI 14. XX. 18. XXIV 6. to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word imports not the act but the ability of gifts fit to govern And that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place in hand imported helps to interpret the Languages and sense of those who spake with Tongues as may be gathered by a diligent comparing of the 28 29 and 30 verses together And whereas some would have founded Lay Elders upon the Elders of the Jewish Church and did affirm that there were two Consistories in every City and that they were Civil and Ecclesiastical Our Author replied that the two Sanhedrin's or Consistories in every City are not owned by the Jewish Authors and for that he alledged Maimonides at large He proved that there were three Courts in Jerusalem but that they were not distinguished into Ecclesiastical and Civil and that there was but one Court or Consistory in every other inferior City He granted indeed that there were Elders in the Sanhedrin that were not Priests or Levites but withal they were Civil Magistrates At another time when they were for making a Court to consist of Lay Elders mixed with Presbyters to decide Ecclesiastical matters and that from the Jewish practice Our Author shewed that in divers things the Priest had a propriety and was only concerned and the Civil Magistrate had nothing to do as in the case of Leprosie and the trial of Jealousie and judging between clean and unclean c. and that in those things where the Lay Judges were concerned as in Blasphemy Idolatry false Doctrines c. the censure was Civil it being Capital And when some of them affirmed that the Civil Elders in the Sanhedrin judged in all cases our Author replied that this was impossible in the case of Leprosie It being evident that Leprosie was infectious to all Israel but only to the Priests And as for that place Deut. XVII he affirmed that it spake not of Appeals but of Advice not of Judicature but of Direction For that the Judges of the inferior Courts were to go to the place which the Lord should choose to inform themselves in a matter too hard for them in judgment In that Assembly in discoursing of Church Officers there was a certain Divine who affirmed that Widows were to be esteemed as such and for the confirmation of his opinion he alledged that it appeared from hence viz. that they were chosen at sixty years of age Our Author opposed that fond opinion from that very argument on which the Divine aforesaid grounded it alledging that under the Old Testament the Officers at the Temple were dismissed at fifty years of age and that it was therefore unreasonable to suppose that in the New any should be admitted to Office who were not under sixty And whereas another Divine in that Assembly affirmed that the Priests were dismissed from their Service because of the burden of carrying the Ark c. our Author replied that the Ark was fixed in Solomon's time and that the courses of the Priests were so full as that eighty opposed Uzziah and that Josephus saith That the courses had five thousand a piece at least in them and their service but one week in about half a year and that therefore they could not be supposed to be overladen with Work Our Author was against the Peoples election of their Ministers which some in that Assembly attempted to prove from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie not Laying on of Hands but Election He argued against this opinion from Zonaras and Balsamon and from an Apostolical Canon and from the notation of the Greek word To which he added That it was not possible for the people in those early times of Christianity to Elect their Ministers because none were fit in those times to be such but by the gift of the Holy Ghost and that it was not reasonable to suppose that the People did nominate and choose such who were to receive that heavenly gift I find also that upon a consultation whether they should add something forbidding the Directory to be turned into a set Form that our Author spake against it as a dangerous thing so much as to intimate any thing against a set Form of Prayer Upon that Proposition relating to Baptism it is lawful and sufficient to sprinkle the child our Author opposed them that worded it in that manner it being unfit to vote that as lawful only which every one grants so to be And whereas one of that Assembly attempted in a large discourse to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Baptism imports a dipping overhead Our Author replied at large and proved the contrary 1. From a passage of Aben Ezra on Gen. 38. 2. From R. Solomon Jarchi who in his Commentary on Exod. 24. saith That Israel entred into Covenant with sprinkling of blood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Author of the Epistle to the Hebrews expounds by sprinkling Heb. IX 3. From this That John the Baptist sometimes Preached annd Baptized in places where he could not possibly Dip those who were Baptized In conclusion He proposed to that Assembly to shew him in all the Old Testament any one instance where the word used de Sacris in actu transeunte implied any more than Sprinkling It is said indeed That the Priests washed their Bodies and that the unclean washed himself in Water but this was not a transient action And when they came to the Vote whether the Directory should run thus The Minister shall take Water and Sprinkle or pour it with his Hand upon the Face or Forehead of the Child some were unwilling to have Dipping excluded so that the Vote came to an equality within one For the one side there being twenty four and for the other twenty five The business was thereupon recommitted and resumed the day following where our Author demanded of them who insisted upon Dipping the reason of their opinion and that they would give in their proofs Hereupon it was thus worded That pouring on of Water or Sprinkling in the administration of Baptism is lawful and sufficient Where our Author excepted against the word lawful it being all one as if it should be determined to be lawful to use Bread
year 1669. writ to him a long Letter desiring him to communicate the sum of his judgment concerning Morinus his Exercitations of the Jews in the second Book of his Exercitationes Biblicae Mr. James Calvert a Learned Man of York begs his advice about the right position of the Priests portion in the holy square of Ezekiel This Learned Man for the clearer understanding of divers passages in the Prophetical writings was inclined to think that that Vision of Ezekiel commonly understood mystically is rather literal and historical The only or main objection against this Hypothesis is the placing of the Priests Portion for if the Temple be either five or thirty miles distant from the City there can be no question but that the Vision is mystical they are his words but if there be an error in placing of the Priests portion and that the City and Sanctuary may meet together the greatest objection against the literal sense will be removed And thus concludes his Letter Sir I do not know your person but I have both read and heard so much of your excellent Learning and your candid and ingenuous nature that it emboldens me to write thus freely to you and to entreat you that as you have hitherto so you would still make this one great end of your rare Learning to illustrate the Scripture Text that instead of too many aerial and subtil speculations the Church of Christ may be fed with solid food I mean the simple and sincere meaning of the Holy Ghost be it History or Mystery It would be too long to tell of young Buxtorph upon whom the Magistrates of Basil conferred his Fathers Hebrew Professors place at seventeen years of age Maximo Parente spe major filius as Dr. Castel characters him John Henricus Ottho a Learned Man of Berne in Switzerland Frederick Miege a Noble Learned and Ingenious German D. Knory a very Learned Man of Silesia Theodore Haac and many other forrainers of divers Nations that came into England chiefly to see Dr. Lightfoot and to be directed in their Rabbinical Studies by him All whom he did with much humanity and affability receive and from him they departed with great satisfaction as by their Letters to him after their departure does appear VII His Correspondences HE held a Learned Correspondence especially with persons most eminent for that recondite Learning that he was so famed for and was dear unto and highly valued by them Namely The great Buxtorph while he lived and at home the Right Reverend Father in God Brian Lord Bishop of Chester deceased Dr. Pocok Hebrew Professor at Oxon Dr. Castel Arabick Professor at Cambridge Dr. Marshal the Reverend and Learned Rector of Lincoln College Oxon Mr. Samuel Clark sometime Keeper of the Famous Library of the University of Oxon Dr. Worthington sometime Master of Jesus College in Cambridge Mr. Bernard of S. Johns College Oxon all Men famous in their generation whose names we need only mention and among the laity he held a most intimate friendship and correspondence with Sir Tho. Brograve of Hertfordshire Baronet his Neighbour and Kinsman a Gentleman well seen in those abstruser Studies Nor did their Letters consist of vain strains of Complements nor were they stuffed with idle and unprofitable News of affairs in the State but they carried deep and Learned enquiries about difficulties of Scripture or doubts in their Oriental Studies they conferred about brave and high Designs for the better promoting of Truth and Religion and solid useful Learning One Conference I meet with between Dr. Castel who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Propounder and our Doctor The Resolver was upon this subject proposed by the former Whether when the ordinary Interpretation of any Hebrew words renders the sense hard and rough recourse may not be had to the Interpretation of those words according as they signifie in Syriac Chaldee or Arabic This question had been occasioned from Dr. Lightfoots excellent Interpretation of that difficult place Ezek. VIII 17. Upon which place he put a fair sense as it seems by Interpreting some word or words there according to some of those Languages Whereupon he tells him That he met often with many seeming contradictions and absurdities in our English though one of the best as well as in other Versions As Job III. 5. Let the shaddow of death stain it in the margent chalenge A Catacresis I remember not to be found elsewhere But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used in the Arabic use is Excipere Colligere as the LXX not there alone best Chap. XV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou speaking to Job restrainest prayer Whereas Job was often in Prayer in Arabic in which Language many words with him occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Protract and Multiply as the Syriac and Arab there render it Thou art much in complaints Chap. XVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aucupia Verborum again from the Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradicendi vices as the Arab and Chaldee both Chap. XVI 18. O Earth cover not thou my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that there should be no place to my cry Because blood is a Crying sin To pray his Cry should have no place I am a Davus to that sense Prov. XXIII 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he thinks in his heart and yet his heart is not with thee seem very repugnant Whereupon he propounds this Question That meeting with a World of these seeming contradictions every day he â—râ—â—es his judgment Whether the Arab Chaldee Syrian may not sometime sit upon the Bench and pass their Vote concerning their old Mothers meaning All the News communicated between these Correspondents was about the further progress of Oriental Learning the discovery of more Books of that Nature c. which was the best and joyfullest news to them It may be it will not be amiss to communicate a Letter or two of this nature The one is of the aforesaid Dr. Castel written 1664. Sir Though I perish it comforts me not a little to see how Holy Writ flourishes I lately received an Armenian Psalter given me by Professor Golius come newly off the Press where they are Printing at Leyden the whole Bible in that Language The Old Testament is there Printing in the Turkish Language perfected by Levinus Warnerus The New Testament in Turkish done by Mr. Seaman is just now in the Press at Oxford of which I have some sheets by me as I have also of the old Gothic and Anglo-Saxon Gospels now Printed with a Glossary to them at Leyden Mr. Petreus hath Printed some parts of the Old Testament in Ethiopic and hath many more prepared both in that and the Coptic Language The Lithuanian of which I have a good part by me and the New England Bibles I need not name I have a specimen of a Turkish Dictionary Printed at Rome and of a Chaldee Dictionary in folio in the Hebrew Language composed by the Learned Coken
Ephraims dignity Gen. 48. 10 He is called Jesus by the LXX and by the New Testament Acts 7. 45. Heb. 4. 8. a type of him that bringeth his people into eternal rest He is installed into the authority of Moses both to command the people and to work miracles and the Book of the Law put into his hand by Eleazer as the manner was at Coronations 2 Chron. 23. 11. He foreseeth the dividing of Jordan and gives charge to provide to march through it CHAP. II. RAhab an hostess of Jericho hath more faith then 600000 men of Israel that had seen the wonders in Egypt and the wilderness Two Spies that were sent out the sixth day of Nisan come out of Jericho again that night the seventh day they lie in the mountains and the eighth day they return to the Camp here are the three days just so counted as the three days of our Saviours burial CHAP. III. IV. ON the ninth day the people march along upon Jordans banks till they come over against Jericho The Ark leads the van for the Cloud of Glory which had been their conductor hitherto was taken away at Moses his death On the tenth day the Ark divided Jordan there are 4000 cubits dry land in the midst of Jordan between the two bodies of the armies that marched on either side of the Ark as it stood in the middest of the river the Ark pitcheth besides Adam Chap. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 78. 60. CHAP. V. THERE is a general circumcision now of the people as there had been at their coming out of Egypt and as God then closed the Egyptians in three days darkness that they could not stir so now he striketh the Canaanites with terrour that they dare not stir to hurt the people while they were fore Circumcision sealed the lease of the land of Canaan and therefore as soon as they set foot on it they must be circumcised the eleventh twelfth thirteenth days of Abib or Nisan are spent about this business and on the fourteenth day they kept the Passover and so are sensible of both their Sacraments at once It is now forty years to a day since they came out of Egypt Christ appeareth weaponed and is Lord General in the wars of Canaan CHAP. VI. JEricho strangely besieged incompassed seven days according to the seven generations since the land was promised counting from Abraham by Levi and Moses Israel marcheth on the Sabbath day by a special dispensation The walls of Jericho brought down by trumpets and a shout in figure of the subduing of the strong holds of Satan among the heathens by the power of the Gospel the spoil of the Town dedicated to the Lord as the first fruits of Canaan Rahab received as the first fruits of the Heathen she afterward marrieth Salmon a Prince of Judah Matth. 1. 5. Joshua adjureth Rahabs kindred for ever building Jericho again CHAP. VII World 2554 Ioshua 1 AChan by one fact maketh all Israel abominable the like thing not to be paralleld again The valley of Achor is now the dore of discomfiture and discontent in time to come it must be the dore of hope Hos. 2. 15. fulfilled to the very letter Joh. 4. CHAP. VIII AI taken and the spoil given to the souldiers and here they have the first seisure and possession of the Land for in the spoil of Jericho they had no part And then Joshua builded an Altar vers 30. and writeth the Law upon it and the blessings and the curses are pronounced and now it was full time for now had the Lord by the sweet of the spoil of Ai given the people a taste of his performance of his promise to give them that land and now it was seasonable on their part to engage themselves to him and to the keeping of the Law CHAP. IX X. XI XII XIII XIV Ioshua 2 A Great delusion of the Church by the colour of Antiquity the Gibeonites Ioshua 3 made Nechenims for the inferiour offices about the Sanctuary the Ioshua 4 Sun and Moon do obeisance to a son of Joseph as Gen. 37. 9. thereupon there Ioshua 5 is a miraculous day of three days long In seven years is the land conquered Ioshua 6 as Jericho had been seven days besieged that this was the date of Joshua's Ioshua 7 battles appeareth from the words of Caleb Chap. 14. 7 10. he was sent one of the Spies of the land in the second year of their coming out of Egypt and had lived five and forty years since viz. eight and thirty years in the wilderness and seven in Canaan CHAP. XV. XVI XVII XVIII XIX XX. XXI XXII XXIII XXIV Ioshua 8 JUdah the royal Tribe first seated the taking of Hebron and Kiriath Sepher Ioshua 9 are mentioned here by anticipation for these occurrences came Ioshua 10 not to pass till after Joshua's death because the Holy Ghost in describing of Ioshua 11 the inheritance of Judah would take special notice of the portion of Caleb Ioshua 12 who had adhered to the Lord. Then Ephraim and Manasseh seated the Ioshua 13 birth-right of Joseph is served next after the royalty of Judah The Tabernacle Ioshua 14 set up in a Town of the lot of Ephraim and the Town named Shiloh Ioshua 15 because of the peaceableness of the land at this time The Temple Ioshua 16 was afterward built at Salem which signifieth Peaceable also that in the lot of Benjamin this in the lot of Joseph both the sons of beloved Rachel The rest of the land divided Simeon though he were of the same standard with Reuben and Gad yet consenteth not with them to reside beyond Jordan but is mixed in his inheritance with the Tribe of Judah as Gen. 49. 7. The rest of the Tribes seated agreeable to the prediction of Jacob and Moses The taking of Laish or Leshem by the Danites is related here by anticipation for it was not done till after Joshua's death Judg. 18. 29. because the Text would give account of their whole inheritance together now it is speaking of it From this mention of an occurrence that befel after Joshua's death and the like about Hebron and Kiriath Sepher it may be concluded that Joshua wrote not this Book but Phineas rather Joshua himself is inheritanced last Three Cities of refuge appointed within Jordan one in Judea another in Samaria and the third in Galilee and three without Jordan in the three Tribes there Eight and forty Cities appointed for the Priests and Levites as so many Universities wherein they studied the Law It is not worth the labour to examine because it is past the ability to determine whether the two Tribes and an half returned to their own homes assoon as ever the land had rest from the wars which was in the seventh year or whether they stayed till the land was divided and the people settled which took up a long time more howsoever it was the two and twentieth Chapter that containeth that story is laid
is called both Ahashuerus and Artaxerxes Ezra 4. vers 6 7. for Artaxerxes was a common name of the Kings of Persia as Pharaoh was of the Kings of Egypt DANIEL X XI XII DANIEL mourning for the hindrance of the Temple seeth Christ as John did in Patmos And hath a Revelation of the condition of his own people under their powerful Enemies till the madness of Antiochus Epiphanes was over He should violate the Sanctuary and cause Religion and Moses Law to lie in the dirt for a time two Times and half a time or three years and an half or one thousand two hundred and ninety days But he that waiteth and liveth to see five and forty days more or till those one thousand two hundred and ninety days be made up one thousand three hundred and thirty five days he should see an end of Antiochus Artaxerxes Ahashuerus World 3474 Artax Ahashuerus 1 The building of the Temple lieth forgot and forlorn by the command of Artaxerxes Ahashuerosh the present King of Persia Hereupon divers of the Jews that had gone up to Jerusalem in the first of Cyrus return back again in this Kings reign to their old residence in Babylonia or in Persia again Artax Ahashuerus 2 The building of the Temple lieth still quite forlorn ESTHER I. World 3476 Artax Ahashuerus 3 ARTAXERXES who was also called Ahashuerosh after his great Grandfather of the Median blood Dan. 9. 1. is a greater Potentate and Prince by seven Provinces then Cyrus and Darius were compare vers 1. with Dan. 6. 1. To shew and to see his own glory and pomp he maketh a Feast half a year together to his Nobles and seven days more to all Susan and when all this glory of his great command hath been shewed he cannot command his own wife c. ESTHER II. Artax Ahashuerus 4 THREE whole years and above is Ahashuerus without a Queen Artax Ahashuerus 5 his servants and officers in several Countries are making inquiry after Artax Ahashuerus 6 who may be fit for a Queen for him World 3480 Artax Ahashuerus 7 Esther taken into the Kings Palace in the seventh year of his reign in the tenth month vers 16. a Daughter of Benjamin born for the good of her people Mordecai had been captived with Jechoniah above seventy years ago and had been at Jerusalem when the Captivity was sent back to their own Country again and there had helped forward their settlement and prosperity as long as the work of the Temple would go forward but when not he returns to Persia and there doth his people good in that Court when he could no longer do it in their own City Artax Ahashuerus 8 Bigthan and Teresh two of the Kings Porters hanged for Treason The matter discovered by Mordecai and revealed to the King ESTHER III. Artax Ahashuerus 9 HAMAN promoted by the King to the highest honour in the Artax Ahashuerus 10 Kingdom obtaineth not one bowing or cringe from Artax Ahashuerus 11 Mordecai Mordecai disdaineth to homage or to shew reverence to an Amalekite for so Haman was of the Seed of Agag whom Samuel hewed to pieces in Gilgal World 3485 Artax Ahashuerus 12 Haman would buy all the Jews in the Persian Monarchy for ten thousand Talents of silver but they are given him for nothing He goes not about the destruction of them but first useth direction by Magical Lots what day fittest to speed of his request and the Devil allots him the thirteenth of the first month and what month fittest for the execution and the Devils Lot telleth him the month Adar On the thirteenth day of the first month Letters are dispatched through all the Provinces of the Monarchy for the destruction of the Jews at such a time ESTHER IV V. ALL the Provinces perplexed at the tidings the Jews in Shushan keep a Fast of three days and three nights long this time is measured exactly as the three days and three nights of our Saviours death for on the third day Esther puts on the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obtains the Kings favour ESTHER VI VII HAMAN prepares a Gallows for himself and bespeaks Honours for Mordecai his Wife and friends knew the curse upon Amaleck because of the Jews and read his fall ESTHER VIII IX ON the twenty third day of the month Sivan Mordecai and Esther obtain Letters to revoke Hamans bloody purpose and that the Jews should stand in their own defence against their enemies which they do at the time appointed for their destruction and slay 75810 men The feast of Purim instituted ESTHER X. Artax Ahashuerus 13 AFTER this great and wonderful deliverance and prosperity of the Artax Ahashuerus 14 Jews Artaxerxes or Ahashuerosh layeth a Tax upon the whole Empire but in what year of his reign is uncertain and how long he reigned after this is not easily determinable For the Scripture is utterly silent to express the number of the years of his reign or any of the Kings of of Persia that come after him in clear expressions Of this King it saith no more at all of the next it mentioneth his second year Ezra 4. 24. his fourth year Zech. 7. 1. his sixth year Ezra 6. 15. his seventh Ezra 27. 8. his twentieth Neh. 1. 1. his thirty second Neh. 13. 6. but how long he reigned further there is no account at all neither By collection from other places and passages it may be concluded and upon very good ground that this King Artaxerxes Ahashuerosh reigned but fourteen years in all the ground is this Because Zechariah in the second year of Darius doth then but reckon the time of some captivity seventy years The Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these seventy years Zech. 1. 12. And in Chap. 4. there are some people sent from Babel to Jerusalem and they have this quaere among the rest of the business they came about to speak to the Priests which were in the house of the Lord of Hosts and to ask Should I weep in the fifth month as I have done these seventy years Compare ver 3. 5. Now from the beginning of the seventy years or the fourth of Jehoiakim to the second of Darius were many years above seventy namely the three years of Cyrus all the years of Ahashuerosh which were twelve mentioned in Scripture before his taxing the Empire and two of Darius himself eighty seven in all by this account from the time that the seventy years captivity beginneth to be counted therefore these seventy years mentioned in Zechary must be counted from some other date or else there will be exceeding much hardness and impropriety in the speech Now this date is from the destruction of Jerusalem and firing of the Temple in the nineteenth year of Nebuchad-nezzar to Darius his second namely fifty one years of the seventy of Babell three of Cyrus
day and those that were of ability were to get choice provision and always better at the least not the same that they used on the week days The morning being come and up they went to morning prayer in the Synagogue and when they had done there they went home and ate their second meal and when they had done that they went to some Both Midrash or Divinity Lecture and there spent the time till the afternoon was wellcome on and then went home and ate their third meal and so continued eating and drinking till the Sabbath went out At the going out of the Sabbath which was about Sun-setting the master of the family again gave thanks over a cup of wine then over his candle for he set up a parting candle too and then over some spices which they used for the refreshing or reviving of any person that should faint for sorrow to part with the Sabbath this is the reason they give themselves And then he pronounced the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separation blessing by way of seperating between the Sabbath that was now going out and the working day that was coming in And so he and the company drank off a cup of wine and fell to their victuals again But to return again to our Evangelists The retrogade course of Lukes method at this place appeareth more conspicuous then before For in the beginning of the fifth Chapter he giveth the relation of the Disciples calling and in the latter end of the fourth this story of casting out the Devil in Capernaum Synagogue which was after their calling Which he hath so placed the rather besides what was said upon this matter before because in the last verse of that fourth Chapter he speaketh of Christs preaching all about in their Synagogues and therefore beginneth the fifth Chapter with the story of the calling of the Disciples that he might shew how Christ went attended with them in that perambulation And in the same manner Matthew hath laid their call and that voyage close together for the very same intimation Matth. 4. 22 23. although other occurrences came between which he hath laid a great way off As the story of Peters wives mother which is brought in in this Section He had said Matth. 4. 23. That Jesus went about all the Synagogues of Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sickness He therefore beginneth first with his Doctrine and layeth down the Sermon in the Mount and then beginneth to speak of his Miracles at Chap. 8. and first giveth the story of healing a Leper which was the first Miracle he wrought in that perambulation and then the healing of the Centurions servant which was the first Miracle he wrought after the Sermon in the Mount and there being come into mention of one Miracle done in Capernaum he also bringeth in another though not done at the same time but before that he might dispatch the works done in that place together And thus the scope of his method is plain and here again we see an example of what was said before namely that the mention of a place doth oftentimes occasion these holy Pen-men to speak of stories out of their proper time because they would take up the whole story of that place all at once or together SECTION XXI MATTH Chap. IV. Ver. 23 24 25. A third perambulation of Galilee THE beginning of this Section and the conclusion of the preceding being laid together the order appeareth plain and direct CHRIST had perambulated Galilee twice before since he was baptized but either altogether without or else with very little retinue but now attended with his Disciples and with great multitudes and his fame is now spread throughout all Syria Syria was exceeding numerously inhabited by Jews and in divers things it is set in equal privilegial pace and equipage with the Land of Canaan Insomuch that there is a controversie amongst our wise men saith R. Menahem on Deut. 11. whether Syria which was subdued by David were of the Land of Israel or no. In three things say they Syria was equal with the Land of Israel and in three things it was equal with heathen Countries The dust defiles as heathen Countries dust doth and he that brings a Bill of Divorce out of Syria is as if he brought it out of a heathen Land and he that sells his servant into Syria is as he that sold him into a heathen Country In three things it is equal to the Land of Israel for he that buyes Land in Syria is as if he bought it in the suburbs of Jerusalem and it is liable to Tithes to the year of release and if he can go to it in cleanness it is clean Tosaphta in Kelim per. SECTION XXII MARK Chap. I. from Ver. 40. to the end of the Chapter LUKE Chap. V. Ver. 12. 13 14 15 16. MATTH Chap. VIII Ver. 2 3 4. A Leper healed MARK and Luke do assure the order the reason why Matthew hath placed this story as he hath done hath been observed instantly before which some not having taken notice of have supposed the story in Matthew and in the other two Evangelists not to have been the same but conceive they speak of two several Lepers healed at two several times whereas the words of the Leper and the words and action of Christ in all the three do assert it plainly for one story and had the reason of Matthews dislocation of it been observed it would never have been apprehended otherwise Lepers in Israel might not come into the Cities till the Priests had pronounced them clean and so restored them again to the Congregation for the Priests could not heal but only judge of the malady and whom they pronounced clean were not healed wholly of the disease but were enlarged only from their separation The Leprosie continued still though they were absolved from their uncleanness by the Priest a very pregnant emblem of original sin but the danger of infection was over and so they were restored again to humane society If this Leper had not yet been under the Priests absolution his faith or his earnest desire of his recovery or both enforceth him to break those bounds that were set him and he straineth courtesie to come to Christ in a City Luke 5. 12. If he were absolved by the Priests already from his uncleanness yet seeketh he to Christ to make him clean from his disease which the Priests could only pronounce him clean from the Priests could only pronounce him clean to the Congregation Christ makes him clean to himself SECTION XXIII MARK Chap. II. from the beginning to Ver. 15. LUKE Chap. V. from Ver. 17. to Ver. 29. MATTH Chap. IX from Ver. 2. to Ver. 10. CHRIST healeth a palsie man forgiveth sins calleth MATTHEW MARK and Luke do again confirm the order but Matthews dislocation of the same story doth breed some scruple For the clearing of which let us first
this which was more needful for the Disciples present condition were agreeable to the great occasion now at hand and most beneficial for the Church in time to come SECTION LXXXVI MAT. Ch. XXVI from V. 30. to the end Ch. XXVII all MAR. Ch. XIV from Ver. 26. to the end Ch. XV. all LUKE Ch. XXII from V. 39. to the end Ch. XXIII all JOH Ch. XVIII Ch. XIX all the Chapters CHRISTS Apprehension Arraignment Death and Burial THrre is no difficulty in the connexion of the beginning of this Section to the preceding but only this that the rest of the Evangelists make mention of Christs singing of an hymn as the last thing he did before his setting out for the mount of Olives but John maketh his speech and prayer to be last and speaketh not of his singing a hymn at all Which indeed is neither contrariety nor diversity of story but only variety of relation for the holding out of the story more compleat The three former Evangelists have recorded how Christ did celebrate the Passover and ordain the Sacrament at the end of it and therefore they properly speak of his singing an hymn for that was ever an unseperable piece of service at the Passover Supper and constantly used at the conclusion of that meal But John had made no mention of the Passover Supper or Sacrament at all and therefore it was not only not needful but also not proper that he should mention the singing of any hymn at all But he relateth the last speech and prayer of Christ which the other had omitted And whether this speech recorded by him or the hymn mentioned by them were last done by Christ is not much material to the order of the story I suppose the speech was later The hymn that they sung was Ps. 115. 116. 117. 118. which was the later part of the great Hallel as they called it which was constantly sung at the Passover and their other great Solemnities and with this later part was this Solemnity concluded His Prayer in the Garden CHRIST rising from Supper goeth forth of the City over the brook Kidron to the mount of Olives Compare Davids case and journey 2 Sam. 15. 23. Judas when they rose from the Table slips away into the City and there hath his cut-throats laid ready by the chief Priests for the cursed design that they had compacted about As Christ goeth along he telleth the eleven that were with him of their trouble that night by his apprehension and their scattering from him but he would be in Galilee before them and there they should meet again And so he directeth them which way to betake themselves after the Feast and what to do when their Master should be taken from them by death He foretelleth Peter again of his denial of him that night which Peter now armed with a sword cannot hear of but promiseth great matters He cometh to Gethsemany A place of Oyl Presses at the foot of Olivet into a Garden The Talmudists speak of the Gardens here and tell how the Gardiners used to fatten their grounds with the scouring of the sink that carried the blood and filth of the Temple Court into that valley Leaving eight Disciples behind he taketh Peter and James and John with him and imparteth to them the fears and sorrows that now seized upon him and leaving them also about a stones cast behind charging them to watch and pray He prays thrice for the removal of this Cup if possible c. and in an Agony he sweats drops like blood Remember Adams fall in a Garden and the first doom In the sweat of thy brows c. Now was the power of darkness Luke 22. 23. all the power of hell being let loose against Christ as it was never against person upon Earth before or since and that from the pitching of this field of old Gen 3. 15. Thou shalt bruise his heel So that it was not so much for any pangs of Hell that Christ felt within him as for the assaults of Hell that he saw inlarged against him that he was so full of sorrow and anguish His desiring the removal of the Cup was purae humanitatis but his submitting to the will of God purae sanctitatis As when a gangrened member is to be cut off pura natura â—elucts against it but right reason yields to it He prayed thrice and after every time came to his three Disciples and still found them sleeping His apprehension He had scarce awakened them at the third time when the Traytour and his Assasines are upon him to apprehend him At their first approach Judas according to the sign given that his fellow-villains might know Jesus from the rest steppeth to him and kisseth him And thereupon the rest draw up near him Jesus steppeth forward to meet them and asketh Whom seek ye They say Jesus of Nazareth he saith I am he and thereupon they went backward and fell to the ground And his thus confounding them with a word shewed that none could take his life from him unless he laid it down of himself While they lie on the ground and he hath them thus under him he indents for the dismission of his Disciples and having agreed for their safety and discharge he yields himself So up they got and lay hold upon him and Peter to shew some of his promised stoutness cuts off Malchus ear but Christ heals the wound With this wretched crue that apprehended him there were some of their Masters that set them on Luke 22. 52. To all together he telleth that it was plain it was now their hour the and power of darkness for that they had him so oft among them in the Temple that they were never able to lay hands on him till now Upon these words the Disciples think it time to shift for themselves And one flees away naked His appearance before Annas Besides the ill account that these men could give of this nights Passover no sooner eaten but their hands in blood and besides the horrid offence they committed against the Lord and against his Christ in this fact that they were upon they doubly transgressed against their own Canons namely in arraigning and condemning a person upon a holiday for such a day was now come in and arraigning and judging a person by night both which are directly forbidden by their Law Tal. in Jom tobh per. 5. halac 2. They first bring Christ to Annas And why For he was neither chief Magistrate but Gamaliel nor the Highpriest but Caiaphas He was indeed Sagan and Father in Law to Caiaphas but by neither of these relations had he Judicial power as a single man But as the Chief Priests had a special hand in this business and Annas was chief among them by his place and relation to Caiaphas and so had had no doubt a singular stroke in contriving this business that was now transacting so upon his apprehension he is first brought thither
to shew that they had the man sure whom he so much desired to be secured and to take his grave advice what further to do with him He was brought bound to him and so bound he sends him to Caiaphas His Arraignment before the Sanhedrin At Caiaphas his house was the Sanhedrin now assembled Whether we take this for his lodgings in the Temple or his house in the City it is not much material Peter follows thither and by another Disciple that was acquainted there he is helped into the Hall and sits with the Servants by the fire The chief-Chief-Priest and Elders were busie to find out Witnesses that might accuse him and though many false Witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudick language come in yet all will not do for it was not possible to touch him of any offence He all this while standing silent Isa. 37. 7. Caiaphas adjures him to tell whether he were the Christ or no he confesseth it and withal tells them that the time should come that they should find the truth of this by experience when he should shew his power and vengeance in his judgment against them and their City coming in clouds c. This confession and words they account blasphemy and that they might have the surer impression of so construing them Caiaphas rent his garments and by that action would as it were force them to agree with him that it was so when his garments had paid so dear for the confirming of it Their custom and reason of renting their clothes upon the hearing of blasphemy is handled in Jerus in Sanhedr fol. 25. col 1. 2. and in Maym. in Avrdah Zarah per. 2. where those two Canons being observed Every one that hears Gods Name blasphemed is bound to rent his garments And the Judges hearing blasphemy must stand upon their feet and must rent their clothes and may not sew them up again It will cause us to observe something in it that the Highpriest only rent his clothes and not the rest of the Bench with him Which though they did not yet they vote with him that it was blasphemy and therefore he was guilty of death which had it been executed must have been by stoning Sanhedr per. 7. halac 4. And now they begin to spit on him to buâ—â—et him and abuse him Peters denial Here Peter first denies him for being challenged as he sate by the fire by the damsel porter for one of his company he denies it and shrinks away into the porch and then the first Cock crew Luke saith that the maid came to him as he sate by the fire Matthew and Mark that he was now beneath in the Palace and without in the Palace meaning beneath or without from that place or room where the Bench sate Betwixt this first denial and the second there was but a little while Luke 22. 55. In the space between the Highpriest is questioning Jesus of his Disciples and Doctrine and because he answers Ask them that have heard me c. an officious Officer smites him as if he had not answered with reverence enough Peter this while was in the porch where he was when the Cock crew after his first denial and there another maid sees him and brings him to the company that stood by the fire and challenges him for one of his Disciples and now he denies with an oath And about an hour after Luke 22. 59. which space of time the Bench took up in examining Christ about his Disciples and Doctrine a kinsman of Malchus challengeth him and tells the company he saw him with Jesus in the Garden and he pleading the contrary is discovered to all the company to be a Galilean by his Dialect but he denies with execrations and presently the second Cock crew And Jesus looking back upon him he remembers what he had done and goes out and weeps bitterly And so presently after the second Cock the Bench riseth and leaveth Jesus in the hands of their Officers by whom he is taunted stricken and shamefully used His being delivered up to the Roman power In the morning the Sanhedrin met formally in their own Council chamber and again question Jesus brought there before them and they resolved to put him to death Whether he were the Messias or no he giveth the same answer as before that though they would not believe him if he told them he was which was the truth yet the time was coming when they should find it true They question him again Art thou the Son of God which he not denying they judge him a blasphemer again and deserving to die and so deliver him up to the secular power It is observable in both these questionings of him upon this point both in the night and now in the morning how convertible terms the Son of God and the Son of man are made In the night they question him Art thou the Son of God He answers Ye shall see the Son of man c. Mat. 26. 63 64. And now in the morning again he saith Ye shall see the Son of man sitting on the right hand of power and they reply Art thou then the Son of God Luke 22. 69 70. Iudas his Recantation and Ruine Judas unquiet in mind for what he had done in betraying attends the trials and waits the issue and when he now saw that he was condemned by the Bench to be delivered up to the Heathen power he steps in and offers his money again and confesseth he had betrayed innocent blood and this probably as Christ stood by Having received a surly answer again from them he flings down his money in the Temple where they sat Gazith or Hhanoth it is not seasonable to question here and departing is snatched by the devil who was bodily in him into the air and there strangled and flung down headlong to the earth and all his bowels burst out With the thirty pieces of silver his wages of iniquity the Priests consult to buy the Potters field And here a quotation of Matthew hath troubled Expositors so far that divers have denied the purity of the Text. His words are these Then was fulfilled that which was spoken by Jeremy the Prophet And they took the thirty pieces of silver c. Matth. 27. 9. Whereas those words are not to be found in Jeremy at all but in Zechary they are found Zech. 11. 13. Now Matthew speaks according to an ordinary manner of speaking used among the Jews and by them would easily and without cavil be understood though he cited a text of Zechary under the name of Jeremy For the illustration of which matter we must first produce a record of their own The Babylon Talmud in Bava Bathra fol. 14. facie 2. is discoursing concerning the order in which the Books of the Old Testament were ordered and ranked of old And first they shew that there was this general division of it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law the Prophets and the Hagiographa By
should rise again no not when he was now risen Peter and John run to the Sepulchre and Mary Magdalen follows them They see the body gone and the clothes lying there and John proves the first that believes his resurrection and they return home but Mary staies there weeping still And looking in she sees two Angels the one at the head and the other at the feet where the body had lain like the two Cherubins at either end of the Ark And looking behind her she seeth Jesus and thought it had been the Gardiner but presently knew him and comes away to bring the Disciples word Here Matthew speaks short for he mentioneth but one journey of the Women to the grave and back and saith that as they came back Jesus met them Whereas Mary had two journeys and it was she alone that met him and that in her second return As she returned now the Watchmen are come into the City and bribed to deny that he was risen and so the Chief Priests and Elders give money to hire the Nation into unbelief SECTION LXXXVIII LUKE Chap. XXIV from Ver. 13. to Ver. 36. MARK Chap. XVI Ver. 12 13. His second appearing viz to Peter and Alpheus going to Emmaus THE same day in the afternoon two of them went to Emmaus a Town sixty furlongs or seven miles and a half from Jerusalem Josephus placeth it at the very same distance De Bello lib. 7. cap. 27. calling it there Ammaus and relating how Vespasian after the destruction of Jerusalem gave it for the habitation of some of the Roman souldierry left there But in Antiq. lib. 17. cap. 12. he calls it Emmaus and relates how it was fired by Varus c. It lay in the way towards some part of Galilee and it may be these two men were now returning home thither and intended to lodge at Emmaus the first night but now they stop their journey and return thence the same night to Jerusalem The two were Peter and Alpheus the Father of three Apostles who also was called Cleopas See ver 18. 34. of this appearance to Peter Paul speaks 1 Cor. 15. 5. And that Alpheus and Cleopas were but one and the same person may not only be conjectured from the nearness of the sound and from their being written in Hebrew with the same letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is made plain in John 19. 25. Where she is called Mary the Wife of Cleopas who in the other Evangelists is clearly evidenced to be Mary the Wife of Alpheus the mother of James and Joses c. Mat. 27. 56. Mar. 15. 40. SECTION LXXXIX LUKE Chap. XXIV from Ver. 36. to Ver. 49. JOHN Chap. XX. from Ver. 19. to Ver. 26. MARK Chap. XVI Ver. 14. His third appearing viz to the Eleven THE connexion is plain in John and Luke for the former saith The same day at evening being the first day of the week c. And the other that as they were speaking of his appearing to the two at Emmaus he came in among them The first day of the week is an ordinary Judaick phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they reckon the daies forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third day of the week c. They that are now so very punctual to have the days so named and no otherwise mistake that for a phrase purely Evangelical which indeed is a phrase purely Judaical As they sat at Supper Jesus cometh in among them shews them his hands and side eateth with them openeth the Scriptures and their understandings breatheth upon them and saith Receive ye the Holy Ghost c. Whosoever sins ye remit c. This was to interest them in a power and priviledge peculiar and distinct from any they had received yet and distinct from that they were to receive on Pentecost day viz. this invested them in power of life and death to inflict death or corporal plagues miraculously upon the enemies or disgracers of the Gospel or to spare them as they should be directed by the Holy Ghost which they here received The death of Ananias and Saphira was a fruit of this power as is observed at that story Thomas was not present at this time and yet Mark saith He appeared unto the eleven as they sat at meat and so Luke 24. 33. Peter and Cleopas found the eleven gathered together c. Nay 1 Cor. 15. 5. He was seen of the twelve The title of the whole Chorus being used though all were not present SECTION XC JOHN Chap. XX. from Ver. 26. to the end His fourth appearing Thomas now present JOHN saith this was After eight daies which reckoning the daies current was that day sevennight or the first day of the week again a second establishment of that day for the Christian Sabbath Thomas upon seeing believes but blessed are they that have not seen yet have believed See 1 Pet. 1. 8. Tanchum fol. 8. col 1. R. Simeon ben Lachish saith A Proselyte is more lovely in the sight of God then all that company that stood at mount Sinai Why Because they if they had not seen the thunders and lightnings and fire and the mountains trembling and the sound of the Trumpet they would not have received the Law but a proselyte though he see none of these things yet he comes and gives up himself to God and takes upon him the Kingdom of Heaven SECTION XCI JOHN Chap. XXI all the Chapter MATTH Chap. XXVIII Ver. 16. Then the eleven Disciples went away into Galilee A fifth appearing To seven of the Apostles at the sea of Tiberias c. CHRIST before his death had told them of his meeting with them in Galilee after his resurrection and when he was risen he appoints them to a mountain there They are now come up into the Countrey and while they wait the time of his appointment Peter and six other of the Apostles go a fishing not as their trade now for they never had been all of them fishers before but either for a present supply of provision for themselves or for present imployment till their Master should dispose of them He had at first revealed himself to three of these seven nay four if Andrew were here by a miraculous draught of fishes and so he doth to them all now and who can tell whether they had not some thoughts of that and some expectation of the like appearing now which did the rather urge them to this work At sea he helpeth them to a marvelous draught of 153 great fishes so many thousands were the proselytes that wrought for the Temple only 600 over 2 Chron. 2. 17. and at land he had provided them a dinner against they came ashore and dines with them And this saith John was the third time that he shewed himself to his Disciples which asserts the order of this Section and sheweth that this was before his appearing to the whole number
entertain what he was relating to her Shall give unto him the Throne Psal. 2. 7 8 9. Ezek. 21. 27. Dan. 7. 14. c. Vers. 33. He shall reign over the house of Jacob. This term the house of Jacob includeth First All the twelve tribes which the word Israel could not have done Secondly The Heathens and Gentiles also for of such the house and family of Jacob was full Vers. 34. Seeing I know not a man These words say the Rhemists declare that she had now vowed Virginity to God For if she might have known a man and so have had a child she would never have asked how shall this be done And Jansenius goeth yet further From these words saith he it doth not only follow that she hath vowed but this seemeth also to follow from them that her vow was approved of God See also Aquin. part 3. quaest 28. art 4. Baron in apparatu ad Annal. c. Answ. First Among the Jews marriage was not held a thing indifferent or at their own liberty to choose or refuse but a binding command and the first of the 613. as it is found ranked in the Pentateuch with the threefold Targum at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs when speaking of this subject he saith Praeceptum non habeo 1 Cor. 7. 6. Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27. Thirdly To die childless was a reproach among men Luke 1. 25. and to live unmarried was a shame to women Psal. 78. 63. Their Virgins were not praised that is were not married Now what a gulf is there between vowing perpetual Virginity and accounting it a shame dishonour and reproach Fourthly If Mary had vowed Virginity why should she marry Or when she was married why should she vow Virginity For some hold that her vow was made before her espousals and some after Fifthly It was utterly unnecessary that she should be any such a votal it was enough that she was a Virgin Sixthly It is a most improper phrase to say I know not a man and to mean I never must know him and in every place where it is used concerning Virgins why may it not be so understood as well as here Seventhly While the Romanist goeth about with this gloss to extol her Virginity he abaseth her judgment and belief For if she meant thus she inferreth that either this child must be begotten by the mixture of man which sheweth her ignorance or that he could not be begotten without which sheweth her unbelief Eighthly She uttereth not these words in diffidence as Zachary had done when he said how shall I know this but in desire to be satisfied in the mystery or the manner as she was in the matter She understood that the Angel spake of the birth of the Messias she knew that he should be born of a Virgin she perceived that she was pointed out for that Virgin and believing all this she desired to be resolved how so great a thing should come to pass Vers. 35. The Holy Ghost shall come upon thee c. The Angel satisfieth the Virgins question with a threefold answer First Instructing her in the manner of the performance Secondly Furnishing her with an example of much like nature in her Cosin Elizabeth Thirdly Confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the only cause of such examples as the childing of Elizabeth and other barren women in this birth of the Virgin something more and of more extraordinariness is to be looked after In it therefore two actions are expressed to concur First The Holy Ghost his coming upon the Virgin Secondly The power of the most High overshaddowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is born of thee shall be holy Secondly The power of the most High shall overshadow thee therefore that that is born of thee shall be called the Son of God The coming of the Holy Ghost upon her was First In the gift of Prophesie whereby she was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly He did prepare and sanctifie so much of her flesh and blood or seed as to constitute the body of our Saviour The work was the work of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and clearing it of original taint for sanctification is the work of the Holy Ghost Secondly For the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Messias in the womb had been ascribed to the Father that the Son had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshaddow seemeth to have allusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not only sheweth the purity and immaculateness of the humane nature of Christ but also secondly it being applied to the preceding part by way of consequence as was touched before it sheweth that none ever was born thus immaculate but Christ alone because none had ever such a way and means of conception but only he Ver. 36. Thy Cosin Elizabeth hath conceived a Son As he had informed the Virgin of the birth of the Messias of her self so doth he also of the birth of his fore-runner of her Cousin Elizabeth For that he intended not barely to inform her onely that her Cousin had conceived a Child but that he heightens her thoughts to think of him as Christs forerunner may be supposed upon these observations First That he saith A Son and not a Child Secondly That such strangely born Sons were ever of some remarkable and renowned eminency Thirdly That if he had purposed only to shew her the possibility of her conceiving by the example of the power of God in other women he might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Vers. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of Arba which is Hebron in the hill country of Judah Josh. 21. 11. And Zacharias being a son of
restored again to the society of men and might come into any of their Cities but the disease was not yet cured I have observed elsewhere that the Priests could not make a Leper whole they could only pronounce him clean and that sentence did nothing at all restore him to his health but only restore him to the Congregation Such was the case of this man the Priest had done for him as much as he could he had pronounced him clean but the poor wretch was as Leprous as ever even scurvy all over and like enough so to have continued only the malady was so fully broken out that the venom was wrought out and his breath not infectious and so he was restored to the converse of men again His case thus stated and his character of Full of Leprosie thus understood it exceedingly cleareth the passages of his story afterward As when he saith Lord if thou wilt thou canst make me clean he meaneth If thou wilt meddle with this disease which is the Priests peculiar to look unto thou canst make me clean for the Priest could only so pronounce me And when it is said Jesus was moved with compassion towards him it referreth to his visible sad case who was Scurfie and Scabbed a woful creature all over and who had had as much done to him as man could do and yet was in this case still And when he chargeth him to tell no man but go and shew thy self to the Priest he doth it because he would put no disgrace upon the Priesthood but though he had meddled with something of their concernment and had taken where they had left and done what they could not do yet would he not vilifie that order and ordinance but reserve the honour due unto them and maintain the judging of Leprosie unto them still according to the institution that had assigned it to them And this was one reason why he injoined him silence because he would not prejudice but maintain the honour of the Priesthood And so his own words do construe it when he bids him go shew himself unto the the Priest So also Luke 17. 14. And offer the gift which Moses commanded this the man had done before at the pronouncing of him clean but must do it now again when he is made clean that there may no derogation accrew to the Priesthood and the Law about Leprosie but both of them might have their due honour both from the man and from Christ himself and this is meant also by the words for a testimony unto them Mark 1. vers 45. But he went out and began to publish c. He owned Christ for the Messias as appeareth both by his words and by his Gesture He had seen the tokens of the Messias in him when he so instantly removed his Leprosie with his word He had received a most strict charge to conceal the matter and get him to the Priest with his offering but for all this he begins to publish Mark hath used two special words to express the charge given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave him a threatring câ—arge and sodainly packâ— him away Christ was so serious in his charge because he would avoid the suspition of sleighting or undermining the Priesthood about their office which concerned Lepers and would withal avoid the danger which might accrew unto him upon such a suspition Now whether the man did not rightly apprehend the depth and strictness of this charge that was laid upon him or if he did so apprehend it was transported with blind zeal so as he would publish this great work though he that had wrought it had commanded him silence or whether his boundless joy for his happy cure did make him forget himself certainly he is not excusable who having received so great a benefit from such a hand as he himself owned to be divine yet was so careless to observe that command that he had received also with his healing It was a rare cure that had been to heal a Leper see 2 King 5. 7. and Christ had not healed any till this very time therefore when this was published abroad it would not only gather people under other diseases to Christ for their recovery for they would conclude he could heal any when he could heal this but it would cause Lepers to break into the City where he was which was contrary to their Law and custom and so would breed troubles and confusion so that Jesus could no more openly enter into the City Luke 5. vers 16. And he withdrew himself into the Wilderness and prayed When Christ is amongst men he is doing them good and when he is from amongst them he is conversing with God And otherwise he could not do in regard of the holiness of his nature love to man and his Union with God It was but a harsh time of the year for him to betake himself to seek retiredness in the desert the winter being not yet over but the zeal of the Lords glory did so eat him up that in company he preferd that before his safety and in solitude he preferd that before accommodations What was the matter and subject of his prayers particularly were boldness to go to define It is undoubted the general tenour of them was for the advancement of Gods glory and gathering of his Church and prospering the work of himself for that end as he sheweth the subject of all his prayers John 17. and it is like the present conflux and great concourse of people unto him was looked upon by him in his prayers as a singular occasion offered in tendency to those purposes SECTION XXIII St. MARK Chap. II. AND again he entred into Capernaum after some days and it was noised that he was in the house 2. And straightway many were gathered together in so much that there was no room to receive them no not so much as about the door and he preached the word unto them 3. And they come unto him bringing one sick of the Palsie which was born of four 4. And when they could not come nigh unto him for the press they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the Palsie lay 5. When Iesus saw their faith he said unto the sick of the Palsie son thy sins be forgiven thee 6. But there were certain of the Scribes sitting there and reasoning in their hearts 7. Why doth this man thus speak blasphemies Who can forgive sins but God only 8. And immediately when Iesus perceived in his Spirit that they so reasoned within themselves he said unto them Why reason ye these things in your hearts 9. Whether is it easier to say to the sick of the Palsie Thy sins be forgiven thee or to say Arise and take up thy bed and walk 10. But that ye may know that the son of man hath power on earth to forgive sins he saith to the sick of the Palsie 11. I
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâ—d King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâ—isin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
begin to fall about it for when there were additional sacrifices besides the dayly as the Passover or the like then it was necessary for them to begin to prepare the sacrifices from that time that it was lawful to begin about them which from that time of the day it was all the time from thence forward till night being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings according to the letter of the Law Exod. 12. 6. Numb 28. 4. And to this sense speaketh the Text 1 King 18. 19. When noontide was passed and they had now prophecied till the offering of the Minchah not till the very time of the very firing of the sacrifice for that the verses following deny but to the time of the Minchah in that sense that we have in hand and to this purpose the difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 36. is very remarkable So that Peter in this practise of praying about the sixth hour intimated the custom of the Jews and though he had so long been a Convert to the Gospel yet doth he not forsake their manner of worship no more did the other Disciples as hath been shewed elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An extasie fell upon him and so Chap. 22. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in an extasie This was the highest and excellentest way of all other of revelations when a man was rapt even from himself into heaven for so Paul calls it 2 Cor. 12. 2. and was wholly in the spirit for so John calls it Rev 1. 10. being for the time as it were out of the body and in the very next degree to souls departed enjoying God Seven manner of extraordinary ways did God use to reveal himself and his will to his people in ancient times 1. By Dreams 2. By Apparitions when they were awake 3. By Visions when they were asleep 4. By Voyce from heaven 5. By Urim 6. By Inspiration or Revealing of the ear 7. By Rapture or Extasie and this last the excellentest as to him that did injoy it And of this should I understand that deep sleep that fell upon Adam Gen. 2. 21. Vers. 12. Fourfooted Beasts and wild Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts tame and wild for so doth the Scripture most frequently distinguish them Vers. 15. That call not thou common Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not thou pollute that is do not thou call or account polluted Vers. 28. For so is the use of Scripture very frequently to speak as in an effective or active sense and to intend only a declarative as Gen. 41. 13. Me he restored to my office but him he hanged Ezek. 43. 3. When I came to destroy the City The Priest did make clean or make unclean the Leper Lev. 13. 6. 8. c. which was only pronouncing clean or unclean as our English hath well rendred it or teaching what was clean and what unclean as Chap. 14. 57. And in the very same sense is the binding and loosing to be understood Matth. 16. 19. and 18 18. for teaching what is bound and what loose what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews speak or what lawful what unlawful Vers. 28. Ye know how that it is an unlawful thing for a man that is a Iew to keep company c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which words is not to be understood as if a Jew might have no dealing at all with a Gentile for they might walk and talk and traffick with them and it was within a little of impossible to do otherwise they living exceeding many of them in heathen Cities And Gentiles came continually in way of trade to Jerusalem Neh. 13. 16. But the unlawfulness of their conversing with the Gentiles was conversing in near and more close society as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and that especially in these two things not to eat with them and not to go into their houses And this is that for which they of the Circumcision excepted at Peter upon his return Thou wentest in to men uncircumcised and didst eat with them Chap. 11. 3. § But God hath shewed me that I should not call any man common or unclean This vision that Peter had when this satisfaction was given him to learn to call nothing common was only of beasts and fowles and creeping things yet might he learn that the lesson was also to be understood of men because the distinction between men and men in regard of common and unclean was first made and most strictly made by the difference betwixt meats and meats For the very first distinguisher that ever began to inclose Israel for a peculiar from other people was the not eating of the sinew that shrank Gen. 32. Circumcision distinguished the seed of Abraham from other people but this began to distinguish Israel from the other seed of Abraham And it is observable that that ceremony or distinctive rite was first taken up when Jacob first received the name of Israel Now it is true indeed that their forbearing to eat the sinew that shrank was not as if they accounted it common or unclean but it was in regard of the honorable memorial â—â—at they read upon it yet was that ceremony the first and proper distinguisher of an Israelite from all other people under heaven some hundreds of years till more distinctive rites came in and more things were prohibited to be eaten for the surer distinction There was distinction of clean and unclean beasts before the flood as appeareth Gen. 7. 8. but this was in reference to sacrifice only and not in reference to diet at all for till the flood they ate nothing but the fruits of the ground till God gave Noah liberty to eat flesh and to eat any thing that was wholesome for diet And in this liberty did the world continue till the Law given at Sinai save only an Israelites not eating the sinew that shrank And this liberty some Jews themselves confess shall be in the days of Messias which now first taketh place at this vision of Peter and forward And here doth Peter begin to put in use and ure that power of binding and loosing which Christ had put into his hands when he put into his hands the keys of the Kingdom of Heaven And this very place doth so clearly expound and interpet that speech of our Saviour to him that it is a wonder that ever there should be such scruple and controversie about it For 1. Here beginneth the Kingdom of Heaven when the Gentiles are received to favour and to the Gospel who had been so long cast off and layn in ignorance and idolatry and when no difference is made betwixt them and the Jews any longer but of every nation they that fear God and work righteousness are accepted of him as well as Israel This is the very first beginning or dawning to the
supposed but that the four and twenty were thus divided that half or more of every Course were continually resident in Jerusalem and about it that they might unfailingly be ready for the Service when the time of their Course came and the other part or half of every Course was up and down dispersed through the Land only at and about Jericho there was a great number constantly of every Course residing there as the others did at Hierusalem who when the Week of their Course came went up either to assist their Bretheren of the course in their Service or to help to cater provisions for them while they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ordered for their Brethren saith one gloss upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their brethren might have sufficient of Water and Provision saith another And as for the rest of that Course that were neither at Hierusalem nor at Jericho but dispersed up and down the Country they and the Levites and the Stationary men that were appertaining to that Course met together in their Synagogues according as they were near together and fasted and prayed and read the Law and made supplications that their Brethrens Service now in hand at Hierusalem might be accepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel that was of that Course saith the Mishneh even now cited gathered themselves into their Cities and fasted c. Where by the word Israel is not meant the Israelites or Stationary men of that Course as they stood in opposition and distinct to Priests and Levites but it meaneth all the Priests and Levites and Stationary men that were of that Course who were dispersed through the Land of Israel in distinction to those that were then at Hierusalem at the Service As the Courses were every one of them thus divided in regard of place and attendance so was every one of them also distinguished into degrees 1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The head of the Course who was President over them all and who resembled that eminent person from whom the Course took its name the most of these Heads no doubt were of the great Sanhedrim and though in the affairs of the Temple the Sagan Katholikin Immercalin and Gizbarin of whom hath been spoken already were above them yet in this great Council they were all equal and these altogether are those that are so frequently mentioned by the Gospels as Members of that Judicatory by the name of Chief-priests 2. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heads of the houses of their fathers p p p Maym. in Kele Migdash per. 4. for the President of the Course divided the Course so among the Houses of the Fathers that every House or Family might serve its day And those that were in these several Families under the Head of the House of their Father were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 private or ordinary Priests These Courses entred on the Sabbath and on the next Sabbath they went out 2 King 11. 7. 2 Chron. 23. 4. serving only a Week at a time and so their attendance was required twice in the year The serving of every Course was thus divided q q q Talm. Ier. Tosaph ubi supr The Course that had five houses of Fathers in it three served three days and two served four days The Course that had six houses of Fathers in it five served five days and one served two days The Course that had seven houses of Fathers in it they served every one their day The Course that had eight houses of Fathers in it six served six days and two one day And the Course that had nine houses of Fathers in it five served five days and four served two days r r r Tosaph ibid. In their attendance the men of the Course were permitted to drink Wine in the night but not in the day because it might be that the service of their brethren might be too heavy for the house of the Father that was to serve and they might be necessitated to come in and help which they might not do having drunk Wine But the men of the house of the Father that were to serve might not drink Wine either by day or by night Whosoever knew his course and the house of his Father he was forbidden Wine only for that day that his Fathers house served He that knew his course but not his fathers house the knowledge of which in long continuance might be lost he was forbidden Wine all that Week In some exigents the Priests might serve though they were unclean f f f Maym. in Biath Migdash per. 4. Every Offering either of the Congregation or of a particular person the time for the offering of which is fixed as all the offerings time of the Congregations be they dispence with the Sabbath and with uncleanness but that is with uncleanness or defiling by the dead only As for example the time fixed for such a Sacrifice is come and the most of the Congregation that should offer it are defiled by the dead as 2 Chro. 30. 17. or the Congregation is clean but the Priests that should offer it are defiled by the dead or both of them are clean and the Vessels of the Service are so defiled yet must it be offered in this uncleanness and the clean and unclean may be imployed about it alike and they may all go into the Court But those that are unclean with any other uncleanness as by fluxes issues touching of creeping things any carcass or the like may not be imployed about the Service nor may they go into the Court. CHAP. VII Of the Levites SECT I. Of the Porters and Guards of the Temple THE a a a 1 Chron. 25. 26. Levites were divided into Porters and Signers b b b Erachin per. ◠in Gemar fixed Offices which they might not change one to intrude into anothers Office and neither of them into the Priests The distribution of Porters into four and twenty Courses is not so clearly legible in the Scripture as is such a distribution of the Priests and Singers for the Courses of both those are both numbred and named and so are not these And yet do these two Texts 2 Chron. 3. 14. and 1 Chron. 26. 17 18. hold out so fair a propability of such a thing that it may almost as readily be concluded upon as may the other For in the former the Porters go in the very same Equipage as to the matter of division into Courses with the Priests and Singers He appointed the Courses of the Priests according to the order of David his Father and the Levites to their charges to praise and minister before the Lord as the duty of every day required the Porters also by their Courses at every Gate And in the latter the first Fathers of the Porters are summed up to the very same number that the first Fathers of the other Courses were namely to four and
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
doors The time of the abode of the Tabernacle at Shiloh Ephrata or in the Tribe of Ephraim Psal. CXXXII 6. was from the seventh year of the rule of Joshua to the death of Eli three hundred forty and nine years in which time occurred all the Story of the Book of Judges and the translation of the High Priest-hood from the line of Eleazar to the line of Ithamar which is not there mentioned and the cause of which alteration is not recorded f f f Zevachin ubi supr In this time high places were prohibited and at Shiloh there was no roof but a House of Stone below and curtains above and it was a place of rest the most Holy things were eaten within the curtains and the less Holy and second Tithe without c. In these times there is mention of a Sanctuary at Shechem Josh. XXIV 1 25 26. which meaneth only the House where the Ark was lodged for that present time for all the Tribes meeting at Shechem and being to make a Covenant with the Lord they fetch the Ark of the Covenant thither that the presence and dread of the Lord might be more visible among them and the place where the Ark was set for that time was called the Sanctuary as Moses Tent was called the Tabernacle of the Congregation because the Glory of the Lord rested upon it before the Tabernacle of the Congregation it self was built Exod. XXXIII 7. From Shiloh upon that fatal blow that Israel received by the Philistins 1 Sam. IV. the Ark was captived into the Land of these uncircumcised and the Tabernacle removed into another Tribe and they so parted that they never met again till they met together at Solomons Temple The Tabernacle was removed to Nob a City of Priests 1 Sam. XXII 19. in the Tribe of Benjamin Nehem. XI 31 32. and by the Jews Chorography within the sight or prospect of Jerusalem The Chaldee Paraphrast Glosseth Esay X. 32. where there is mention of this Town thus g g g Chald. par in Esa. X. He came and stood in Nob a City of Priests before the Wall of Jerusalem He answered and said unto his Army Is not this the City of Jerusalem for which I have mustered all my Army and for which have I levied all my Province Behold it is less and weaker than any of the Cities that I have subdued He stood and nodded his Head and waved his Hand against the Mountain of the House of the Sanctuary For saith Kimchi from Nob he might see Jerusalem and when he saw it from thence he shook his Hand at it as one despising it I shall not be curious to inquire whether Nob were any of the four Cities that were allotted at the first division to the Priests out of the Tribe of Benjamin Josh. XXI 17 18. or whether it were of a later possession as Ramah was to the Levites of the Stock of Samuel 1 Sam. I. 1. or if Nob were one of those four Cities and the same with Almon for the other three are clearly distinguished from it Esa. X. 29 30. 2 Chron. I. 30. whether it were Bahurim which the Chaldee Paraphrast constantly rendreth Alemeth the same with Almon 1 Chron. VI. 60. I shall only observe this that when the Tabernacle had left the Tribe of Joseph one of the Sons of Rachel it betakes it to Benjamin another Son of the same Mother The warrant of its conveyance hither I doubt not was Divine by some prophetical direction though it be not expressed I dare aver that the removal of it from hence to Gibeon was so though that be not expressed neither and I judge of the one by the other and my reason is this because when David brings up the Ark to his own City and there settles the Priests and Levites in their attendance upon it he also settles Priests and Levites in their attendance on the Tabernacle at Gibeon 2 Chron. XVI 39 40 41 c. Now what reason can be given why David should not rather have fetched up the Tabernacle to his own City as he did the Ark than thus divide the Service of the Priests and Levites but because he knew the Tabernacle was placed in Gibeon by Divine warrant and direction and he would not alter it If the Tabernacle removed to Nob presently upon the captiving of the Ark from Shiloh it resided there about thirty seven years all which time Samuel is alive and seeth both the fall of Shiloh and the fall of Nob and it may very well be he was the director of the Tabernacle from Shiloh to Nob and from Nob to Gibeon In the time of its residence in both these places high places were permitted as the Talmud conceiveth in the place cited even now and the most holy things were eaten within the curtains and the less Holy things in any City of Israel At Gibeon another place of the Tribe of Benjamin did the Tabernacle stay from its first pitching there till Solomon brought it up to the Temple when it was built and whilest it stood here a memorable piece of Divine Justice against Saul cannot but be observed to omit all other particulars for as he had slain the Priests of the Lord and had ruined the Tabernacle at Nob so his Sons are hanged up before the Tabernacle in Gibeon 2 Sam. XXI 9. And now let us trace the Ark as we have done the Tabernacle till we bring them together The Ark being captived by the Philistins in the battel at Aphek was detained in their Land seven months rather because they knew not what to do with it than for any comfort or happiness they found in it for it was a Plague to their Gods People and Country At last it was restored and first to Bethshemesh a City of Priests Josh. XXI 16. but there it proved also the destruction of the People The Hebrew Commentators do scruple both at the cause of the slaughter and at the number slain The cause is not so very abstruse for the Text saith it was because they looked into the Ark though their various construction of the words hath bred their doubting but it is something strange that Bethshemesh a Town of no great note should lose fifty thousand and seventy inhabitants at one time beside what escaped a number of People answerable to the greatest Cities The Commentators spoken of having observed this improbability will heal the matter with as improbable a Gloss Seventy men say they which were valuable every one to fifty thousand and others retaining the scruple still do raise it higher by their Interpretation for the fifty thousand men say they were every one of them valuable to the seventy men in the Sanhedrin The Text doth plainly distinguish of the persons for it saith That he smote of the men of Bethshemesh because they looked into the Ark and he smote of the People For the return of the Ark had occasioned no doubt the concourse of the People all about
and seeing Darius its last King and probably his last times Nehem. XII 12. Nay Ezra who was born either before or in the first year of the Babylonion Monarchy yet liveth near the expiration of the Persian by which it is easie to conclude how far the Heathen Histories are out who reckon fourteen Kings successively in the Persian Throne and two hundred years of their rule before its fall In the first year of Cyrus the returned Captives out of Babel only built an Altar and sacrificed thereon for seven months together having yet no Temple but in this second year the second month of that year they lay the foundation of the House Ezra 3 8 c. the progress of which work is soon opposed and indeavoured to be made frustrate by the Samaritans all the time of Cyrus Ezra IV. 5. but in his time they prevailed not In his third year Artaxerxes cometh to the Kingdom who is also called Ahashuerosh Ezra IV. 6 7. he is perswaded by evil Counsellors to interdict and prohibit the Temple building and so it lay intermitted all his time Dan. X. 1 2 3. Ezra IV. 23 24. Darius succeeded him called also Artaxerxes Ezra VI. 1. VII 1. c. In his second year the building goes on again and is finished in his sixth Hag. I. Ezra VI. 14. And thus had the Temple lien waste and desolate just seventy years from the nineteenth of Nebuchadnezzar in which year it was fired to the second of Darius when it began to be wrought upon so as that it came to perfection Zech. I. 12. IV. 3 5. In the seventh year of this Darius which was the year after the Temple was finished Ezra cometh up Ezra VII 8. and thirteen years after namely in the twentieth year of this Darius called also Artaxerxes Nehemiah cometh up to Jerusalem Neh. I. 1. and both help to repair settle and rectifie Temple City and People as their Story is at large in their own Books In the two and thirtieth year of this Darius Nehemiah having finished what he had to do about the building beautifying and settling of City Temple and People he returneth again unto the King Neh. XIII 6. and here ends Daniels first parcel of his seventy weeks namely seven weeks in which Street and Wall should be built and that in troublous times Dan. IX 25. By seven weeks he meaneth seven times seven years which amounts to nine and forty and so there were hitherto namely three of Cyrus fourteen of Ahashuerosh and thirty two of Darius After Darius there reigned Artaxerxes commonly known in Heathen Stories by the name of Xerxes the invader of Greece with his huge Army c. He was a favourer of the Jews at the least for a while as it appeareth by that passage in Ezra VI. 14. They builded and finished according to the Commandment of the Lord and according to the Commandment of Cyrus and Darius and Artaxerxes where this Artaxerxes is set in parallel equipage with Cyrus and Darius for favouring the Temple It is true indeed the work was finished in the time of Darius as to the very building of the House yet were the buildings about it still coming on and encreasing and this Xerxes did favour the work as well as those Princes had done before him Yet did there an unhappy occurrence befal in this Kings time in the Temple it self which if it did not alienate and change his affection from well-willing to it yet did it prejudice the Temple in the affection of him that was chief Commander under this King in those parts whose name was Bagoses The occasion was this a a a Ioseph Ant. lib. 11. cap. 7 Jochanan who was then High Priest upon some displeasure against his own Brother Jesus did fall upon him and slay him in the very Temple Bagoses favoured this Jesus and intended to have made him High Priest and it is like that Jochanan smelt the design and out of jealousie of such a thing thought to prevent it by his Brothers dispatch whatsoever was the cause of this his murder the fruit of it was this that Bagoses violently presseth into the Temple which he might not have done and layeth a mulct upon the People namely forty Drachmes upon every Lamb that was to be Sacrificed Ezra and Nehemiah were both now alive and do but imagine how their piety would digest a thing so impious The next in the Throne after this Artaxerxes mentioned in Scripture was Darius Nehem. XII 22. the Man with whom the Empire fell under the victorious Sword of Alexander the Great In his time another occasion from another Brother of an High Priest occurreth which accrewed not a little to the prejudice of the Temple and Nation and that was this b b b Ibid. cap. 8. Neh. XIII 28. Manasseh one of the sons of Joiada the son of Eliashib the High Priest had married Nicasso the Daughter of Sanballat for which being driven from the Altar and Priesthood he betaketh himself to his Father-in-law to Samaria and they betwixt them obtain a Commission from Danius and get it confirmed also by Alexander the Great to build a Temple upon Mount Gerizim John IV. 20. which being built in affront to the Temple of Jerusalem it proved no small disadvantage to it and the Service there for it not only caused a faction and defection in the Nation but also it became the common refuge and shelter of all lawless and irregular despisers of discipline and Government In this Darius was the end of the Persian State and Kingdom having continued for the succession of these Kings but whether any more and how many precise years is not easily determinable what times went over the Temple in their Reigns besides what is mentioned here may be observed in the Books of Nehemiah Ezra Haggai Zechary and Malachi SECT II. The occurrences of the Temple under Alexander a a a Ios. Ant. sup ALEXANDER the Great the Conqueror of Darius and overthrower of the Persian Kingdom did in his own Person visit Jerusalem and the Temple coming towards it like a Lion but he came into it like a Lamb. He had taken indignation at Jaddua the High Priest Nehem. XII 22. because he denyed him assistance at the Siege of Tyrus for Jaddua had sworn fealty to Darius Hereupon he cometh up towards Jerusalem breathing fire and fury against it till he came within the sight of the City There he was met by Jaddua in the High Priests garments and by all the Priests in their vestments and the People in white whom when he came near in stead of offering them violence he shewed reverence to the High Priest and courteously saluted all the People When his Commanders wondred at such a change he told them that in a dream in Macedon he saw one in the very same Attire that the High Priest was in who encouraged him to invade the Persian Empire and promised to lead his Army and to make him
230 231 10. 5. Into any City of the Samaritans do not enter 280  9 10. Nor money in your purses 551 948 11. 23. O Capernaum which art exalted unto Heaven c. 232 12. 5. Priests in the Temple prophane the Sabbath and are blameless 959  40. Three days and three nights whereas it was but two nights one whole day and two small parts of two more reconciled 269 18. 12. Ninety nine and one a Jewish speech 241  18. Binding and loosing what 238 20. 1 c. Labourers in the Vineyard 249  30. Two blind Men c. and Mark 10. 46. reconciled 230 231 21. 12. Overthrew the money changers 213  14. Came to him in the Temple 1089. *  15. Children crying in the Temple 1089. *  21. remove Mountains what 254 23. 2. Scribes and Pharisees sit in Moses chair 654  2 4 7 9 16 23 27 29. Illustrated from the Jewish Writers 255 256  35. Zacharias son of Barachias 2040 2041. * 24. 7. With what goes before and follows after 361  7 8 9. Nation shall rise against Nation c. reconciled with Luke 21. 12. 335  14. Then shall the end come 332 333  15. Abomination of desolation 337  16. Flee into the Mountains 337  29 30 31. The terrible things mentioned here and in the whole Chapter denotes the destruction of Jerusalem rejection and misery of the Jewish Nation demonstrated 243 257 25. 33. He shall set the sheep on his right hand c. 2006. * 26. 64. Son of Man sitting on the right hand of Power 2006. * 27. 6. It is not lawful to put it into the Treasury 2021. *  7. They bought with them the Potters field and Acts 1. 18. reconciled 744  9. Quotes Jeremy for Zechery whence some question the purity of the Text easily resolved 264 265  45. And Luke 23. 47. reconciled 504 27. 51. The Vail of the Temple was rent in twain 1085. *  53. An observation 269 28 1. In the end of the Sabbath 746 MARK Ch. vers  Page 1. 8. I Have baptized and Matth. 3. 11. Luke 3. 16. harmonized 463 466 8. 33. Get thee behind me Satan 510 511 9. 23. All things are possible to him that believeth 254 10. 46. One blind Man begging and Matth. 20. 30. reconciled 230 231 11. 13. Jesus looked for Figs and cursed the Tree for having none and the time of Figs was not yet come 253 15. 25. It was the third hour and John 19. 14 16. reconciled 266 267  43. Joseph of Arimathea an honourable Counsellor 2014. * 16. 15. To every Creature 272 LUKE Ch. vers  Page 3. 16. I Baptize you with Water and Matth. 3. 11. and Mark 1. 8. harmonized 463 466  16. And John 1. 25 26 27. shewed to be differing 463  36. Cainan who never was in being harmonized 13 4. 1. Full of the Holy Ghost 499 to 501  18. He hath annointed me to Preach the Gospel to the poor to heal the broken hearted c. compared and reconciled with Isa. 61. 1. 617 to 619  25. Heavens shut up three years and six months and 1 Kings 17. 2. 18. 1. reconciled 620 5. 1 to 12. About the calling of the Apostles reconciled with Matthew and Mark. 216 217 6. 1. Second Sabbath after the first 222 8. 2. Mary Magdalen was Mary the Sister of Lazarus 227  27. A certain Man possessed c. and Matth. 8. 28 reconciled 230 231  55. Charged them that they should tell no man why 225 9. 1. He gave them power over Devils 239  57 to 62. Here are three that would follow Christ Matthew Chap. 8. vers 18 to 22. speaks but of two 230 10. 18. Satans falling from Heaven what 244  29 30. A neighbour who 244 11. 41. Give alms and all things are clean 843 13. 33. A Prophet cannot perish out of Jerusalem 247 14. 8. Sit not down in the highest room c. 247 16. 20. The rich Man and Lazarus 247 18. 13. Standing and looking downward 247 21. 12. But before all these shall they lay their hands on you and Matth. 24. 7 8 9. reconciled 335 22. 52. Captain of the Temple what 1060. * 23. 39 c. One of them railed on him reconciled with Matth. 27. 44. 230 231  47. A righteous Man Matth. 27. 45. The Son of God reconciled 504 JOHN Ch. vers  Page 1. 1. THE Word why Christ was so called 393  25 26 27. I baptize c. and Luke 3. 16. shewed to be differing 463  27. Unloosing the shoo-latchet 212  33. How John could be said both to know and not to know Jesus 472 473 2. 15. Drove them all out of the Temple 1089. * 3. 22. Jesus baptized reconciled 217 4. 2. He baptized not reconciled 217 6. 20. These things spake Jesus in the Treasury 1096. * 7. 25. Out of Galilee ariseth no Prophet 411 8. 3 c. Woman taken in adultery 243 244  56. Abraham to see my day c. 13 9. 27. Will ye be his Disciples 246 11. 39. He had been four days dead 251  48. If we let him alone all men will believe c. 469 13. 2. The Supper there mentioned was not the Passover 709  18 26 27. This concerning Judas was before Christ ate the Passover Supper 258  23 28. Leaning in the bosom of Jesus 960 14. 30. The Prince of this World cometh and hath nothing in me 511 18. 28. Misunderstood about the time of Christs eating the Passover 260 955 19. 14 16. About the sixth hour and Mark 15. 25. reconciled 266 267 20. 22 23. He breathed on them and said whose sins ye remit c. 278 301 The ACTS Ch. vers  Page 1. 18. JUDAS purchased the field and Matth. 27. 7. reconciled 744  25. Went to his place 37 3. 2. The Gate of the Temple which is called Beautiful 1091. * 4. 1. Captain of the Temple what 1060. * 7. 7. Two quotations in one 451  14. Seventy five Souls Gen. 46. 27. Seventy Souls reconciled 489 781  43. Moloch Remphan c. and Amos 5. 26. collated and harmonized 783 784 7. 58. The witnesses laid down their clothes c. 2007. * 13. 20. Four hundred and fifty years reconciled with Judges 3 8 11. 43 16. 15 33. Children baptized with their Parents 277 18. 7. Whose House joyned hard to the Synagogue 315 19. 3 5. About rebaptizing 298 299  8 10. Two years three months reconciled with Chap. 20. vers 31. 300  33 34. Alexander whom they drew out c. 306 20. 31. Three years reconciled with Chap. 19. vers 8 10. 300 21. 21. Teaching all the Jews to forsake Moses c. 319  26 27 28. Concerning Pauls bringing Greeks into the Temple what part of the Temple it was 1094. *  27 28 30 31. The fury of the Jews against Paul 319 23.
so long as four thousand years before Christ came to save Sinners p. 627. Why did Christ appear at that time of the World rather than any other p. 628. The Jews had dreadful Opinions about his coming p. 640 641. He healed all Diseases by his Touch but cast out Devils by his Word p. 642. The Diseases he cured were of three kinds p. 645. His Doctrines were comprised under Two Heads p. 645. He cured the Leprosie when the Priests could not yet Christ was tender of their reputation p. 648. He as God could do all things but as Messias nothing but as delegated and assisted by the Father As Son of God he hath all power in himself as Messias he hath all power put into his Hands by the Father p. 672 c. He was set up by his Father as King and Lord over all things affirmed in many places in Scripture He as God-man is Head of all Principality and Power five Reasons given for it p. 674. Further evidence of his being the Messias and how opposed therein by the Jews p. 680 681 682. His Life Doctrine and Miracles shewed him to be the Messias so did the Testimony of his Father John the Baptist and the Scriptures c. p. 682 683 684. His Resurrection and the History of it as also his eight several Apparitions after it p. 734 735. The year of his Ascention p. 738. The Age of the World at his Resurrection Death and Ascention p. 739. He was nailed to the Cross at the same time of the day that our first Parents fell viz. at twelve a Clock p. 748. At three a Clock he yielded up the Ghost then Adam received the promise p. 748. There was a general expectation of his appearance even when he did appear with the multitudes that then came to Jerusalem upon that account both Jews and Heathens then expecting him as is seen by their own Writers p. 751 752. Some things out of the Jewish Writers concerning the Judging Condemning and Executing of him p. 968. He paid his Church Duties p. 240. He was so poor as to be put to work a Miracle to get money p. 240. The Signs of his coming predicting his near approach what p. 462 463. Christ about the time of his death the scarlet List on the Scape Goats head turned not white as usually what against the Jews p. 1101. * Christians called by Suetonius Men of a new and evil Superstition or Religion so Tacitus calls their way a dangerous Superstition shewing how Nero persecuted them after Rome was fired as if they had been guilty to deliver himself from the just accusation of it p. 327 There was yet Christians in Nero's houshold p. 328. They were under Nero very bloodily and bâ—rbarously persecuted so as to move the pity of their Enemies saith Tacitus the Jews heightening that persecution against them p. 333 334. They were destroyed by Nero for a plot layed by himself against them the Heathens for real plotting against him now grown endlesly cruel p. 334. The Disciples were first called Christians at Antioch Page 871 Chronology was very exact from the Creation to Christs death but less cared for after the New Testament History was finished and why p. 777. The Heathen Chronology mistaken in numbring the Persian Kings 2066. * Church Church Duties were paid by Christ. p. 240. The Church a Title given the first Professors of the Gospel 871 Circumcision when and where instituted p. 13. It was renewed at Israels entring into Canaan as a Seal of the lease of the Land p. 40. It was not to be used under Christianity because the Jews looked upon it as an admission into the Covenant of Works p. 319. It enervated Justification by faith p. 319. It obliged to the observance of the whole Law p. 319. The reason of its Institution why it was not in the old World nor for some considerable time after the Flood that is why the Church injoyed it not of so long a time p. 464 465. When it was to cease 465. It was instituted in Hebron about the time of Easter p. 695. Circumcision and Meats made the difference between Jew and Gentile these being removed let the Gentiles into the Church p. 842. The Ends of its use and how used among others besides the Israelites p. 1007 1008 Citation or Quotation of Scripture one place of Scripture citing another doth sometimes change the words to fit the occasion 498 Cittim The name of a Man and of Italy and of part of Greece 996 City The City and Temple of Jerusalem were destroyed Anno Mundi exactly 4000. p. 487. Holy City the common and ordinary name for Jerusalem when even full of abomination and corruption Separatists may think of this p. 497. City what 647 Clean and Unclean Legal the Doctrine of them p. 30. The Priests could only pronounce not make Leapers clean 219 c. Cleopas was the same person with Alpheus p. 27. He had four Sons all Apostles 660 Clerks of the Sanhedrim what their Number and what their business 2006. * Cloak Paul's Cloak denoted his Jewish habit 3â—6 Cloister walks called Porches p. 661 668. Cloister Royal what 1061. * Closets for the Butchering Instruments and for the Priests Vestments described 1077. * Cloud the Cloud of Glory was taken away at Moses his death p. 40. And appeared again at the Sealing of the Great Prophet Christ. 710 Coat of the first Born what p. 905. And Coat of the High Priest and of the Ephod what 905 Coming of the Lord and the end coming denote the near approach of Vengeance on Jerusalem 332 333 335 338 342 343 Common or unclean what before the Flood and since 845 Community of Goods was not to level Estates but to provide for the Poor p. 278. How practised and of what extent 762 Communicating with others was sometimes in Sacred Things in Civil Things it was twofold 305 Communion with others was sometimes in Sacred Things in Civil Things it was twofold 305 Companying with others was sometimes in Sacred Things in Civil Things it was twofold 305 Confession of sins at Johns Baptism was after not before Baptism Page 456 457 Confirmation Imposition of Hands by the Apostles in all likelyhood was never used for Confirmation 788 Confusion of Tongues into what number of Languages it was divided 1009 to 1011 Consistory of Priests was called Beth-Din which transacted business in the Temple 914 Consolation of Israel Christs coming is often signified by that term 430 Conversion Repentance or Reformation was once general and wonderful 54 758 c. Conversion of Niniveh a very wonderful thing 1007 Cor what sort of Measure 545 Corus what sort of Measure 545 Corban what p. 237. The Gate Corban where and why so called 2020 2021. * Corinth something described 295 Cornelius a Roman Captain one that arived at an admirable height of Piety though not so much as a Proselite p. 285 286. Some things remarkable about his calling into the Gospel 832 c.
Judah part of his History 2009. * Judaism is the Body of the Jews Religion differing in it self yet all contrary to Christianity 372 373 Judas twice told of betraying Christ at two distinct Suppers with Jesus one two days before the Passover the other at the Passover p. 260. The Traytor was with Christ at the Sacrament p. 260 261. He was strangled by the Devil in the air and cast down Headlong 744 Judas the Galilean a Sectary led people away under a pretence of Liberty of Conscience and of Persons against the Romans 766 Judas Maccabeus part of his History 2067 to 2069. * Judges were not Monarchs but chief Commanders and Instructors in the way of God and Undertakers for them in danger for the Sanhedrim bore the sway p. 47. There were two Courts of Judges consisting of Twenty three in the Temple beside the Sanhedrim 447 Judgments are against sin p. 921. Just. 1002. Judicial Deaths the manner of them among the Jews 2006 2007. * Justification as by faith in Christ. 314 315 K. KAB what sort of measure Page 546 Kadesh Barnea why so called 35 Kalender or Almanack Jewish with their Feastivals the Attendance of the Priests and the Lessons of the Law and Prophets 401 to 406 Katholikin there was two of them Head Treasurers to the Temple Page 912 Keys of the Kingdom of Heaven what 237 238 Kiddush Habdala words of blessing the Sabbath 218 King how he was to read the Law 980 Kingdom of Christ misunderstood 250 Kingdom of God for the Gospel day or age p. 450. Kingdom of God or Heaven what in the Gospel acceptation 569 570 Kingdom of Heaven and its coming when the Messias came what p. 213. The Kingdom of Heaven signifies the Preaching the Gospel also the Preaching of it to the Gentiles with their Conversion p. 456. The Kingdom of Heaven and the New Jerusalem began Anno Mund. 4000. just when the City and Temple were destroyed p. 487. The Kingdom of Heaven and the Kingdom of God one and the same in sense p. 567 568. The Kingdom of Heaven among the Jewish Writers was taken for the height zeal and strictness of their Devotion joyned with Punctual ceremoniousness and Phylactery Rites p. 568. The Kingdom of Heaven in the Language of the Jews in the Gospel and some of their own Writers did signifie the day of the Messias and the Glorious times that would then be p. 568 569 570. Our Saviour and the Disciples did use the same Phrase but did understand it of Spiritual Things not Worldly the difference between them is shewed p. 569. The Kingdom of Heaven far differently understood and used by the Jews and by Christ and what its being at Hand p. 628 632. The Kingdom of Heaven is put for the receiving the Gentiles into Favour and into the Gospel 845 Kingdom to be restored to Israel i. e. a worldly Kingdom a great mistake p. 737. Articles against this opinion of the Jews and Milinaries that concur with them in many things 738 Kingdom of the World which Satan offered Christ what 507 to 510 Kings were called by several Names in several Countries 423. Marg. Know we know signifies that the thing is well known 566 567 L. LAKE of Genesareth Galilee Tiberias and Cinnereth Sea all one Page 632 633 Lamb Pascal how prepared p. 260. Where the Lambs were kept for Sacrifice 2019. * Lamb of God what and why Christ was so called 529 Lamechs sin he complains of was Poligamy and his staying was by setting an ill example 693 Lamentations of Jeremy an elegant Writing 129 Lamp ere the Lamp of God went out what 1082. * Lamps used in the Temple what 1082. * Language of the Jews much followed in the stile of the New Testament 313 314 Languages of the two Testaments are the Old in Hebrew and Chaldee the New in Greek c. 1014 1015 Languages are not so many as there were Nations at Rabel 694 Laodicea the Epistle from Laodicea is an Epistle from that Church to Paul 326 Last day called also sometimes the Kingdom of God and sometimes a New Heaven and a New Earth Last days in exceeding many places both in the Old and New Testament denotes the Last days of Jerusalem and the Jewish State not of the World 276 Latine Translation renders ill Righteousness for Alms. 1018 Laver for water what 722 Laver where it stood and its cize p. 2042. * The manner of washing in it p. 2043. * Solomons ten Lavers the Holy Ghost is very copious in their description p. 2044. * Their fashion and use Page 2044 2045. * Law and going to Law among unbelievers what and how vile 301 302 Law broken by Adam was both the Tables of the Law 1027 Law Moral and Ceremonial what they were and how Christ is said to fulfil them p. 475 476. They differ much from the Gospel both as to Grace and Truth 500 Law Ceremonial obliged as single Men or as Members of the Congregation and People of Israel the Passover and other Festivals were of the later Form which made Christ observe them against Separatists 548 549 Law unwritten among the Jews was their Cabbalah or Traditions 652 653 Law and the Prophets put for all the Old Testament and how 533 534 Law supposed by the Jews to be new at Christs coming how far it was so p. 631. The Jews Tenet concerning the Law by which they reduce six hundred and thirteen Precepts into One which was living by faith and so witnesseth against themselves because they were altogether for Works 314 Law given at Sinai what p. 1028. Why the Law was published then and not before of the place where it was given and the manner p. 1028. Of the Effects of the Law p. 1029 1030. Of the Ten Commandments 1030 1031 Laying on of hands upon the Head of the Burnt-Offering or Sacrifice before offered what 926 929 Learned Men might of necessity teach the People among the Jews because the Scriptures were in an unknown Tongue to the common People p. 357. Learned Men at Christs coming had filled the Nation by the Tutorage of the two great Doctors Shammai and Hillel p. 440. The Distinction and Division of the Learned Men of the Jewish Nation what 651 to 659 Learning among the Jews at Christs coming was advanced to a mighty height by the labours of the Presidents and Vice Presidents of the Sanhedrin p. 207. Learning Jewish what 996 c. Leven the way of the Jews searching for it with the Prayer before they set upon that search 953 Leven of Herod was Sadduceism 235 Lepers the Priests could only pronounce not make them clean nor give them leave to come into Cities c. p. 219 c. The Attonement for their cleansing what p. 983. Their Room for cleansings where 1093. * Leprosie cured by Christ when the Priests could not yet Christ was tender of their reputation 648 Letters who first had the use of them c. 1011 1013 Lethech what sort of measure
same point of time 222 Timothy part of his Character and his fitness for the Gospel Ministry 294 Tisri answering part of September a famous Month. 204 Tithes the greatest part of them were paid to the Priests and Levites and their forty eight Universities while they were studying there to fit them for the Ministry in the Synagogues into which being placed they were all maintained by Tithes 309 Tithing Mint c. what 256 Titles of the Gospel Ministers what 223 Tongue or Tongues the Gift of Tongues a necessary means to bring the Gentiles into Religion again p. 276 They were the gift of the Holy Ghost p. 281. Why they were given p. 281. Speaking with them was in order to understand the Original Text and to Expound it to Men of differing Languages p. 285. The confusion of Tongues into what number they were divided The Hebrew Tongue was the 〈…〉 of Adam and the Tongue of God it began with the World and the Church The whole Tongue is contained in the Bible most of the Eastern Tongues use the Characters or Letters of its Language p. 1012 1013. The Chaldee Syrian the Arabian and the Latine Tongues how changed p. 1016. The Brittain Tongue near a Thousand years ago what 1017 Tophet the Valley of Tophet why so called 1053. * Tower the Tower Antonia described Page 1060. * Trachonitis what Country and whence its Name 453 Trade Paul was taught to make Tents of Skins for Souldiers before set to his Studies which was common among the Jews 295 Traditions of the Jewish Elders some of them set down p. 236. The Jews were more mad of their Traditions and Carnal Rites after the Fall of Jerusalem than before p. 270 271. Traditions unwritten divine by Christ Apostolical by the Apostles Ecclesiastical old Customs that have obtained the force of Laws This Popish Doctrine is shewed to be nonsensical and false p. 885. Christ came when Traditions were at the highest p. 207. The Jews said they were an unwritten Law called Cabbalah given to Moses at Sinai and delivered to succeeding generations by word of Mouth c. p. 652 653. The hands through which the Jews say they passed 457 458 652 Transfiguration of Christ. 239 Translation of the Seventy when where and how begun hath many Errors in it wilfully done by the Translators with the Reasons why and how p. 488 491. Therefore the cause is shewed why it s made use of in the New Testament even in some of those untrue Translations and the Reason is good 488 to 491 Transubstantiation is against one of the Laws given to Noah p. 9. It is condemned 694 Treading the Wine Press used to signifie great slaughter 349 Treasuries of the Temple how distinguished 1058. * Treasuries of the Temple two fold viz. Treasury Chest and Treasury Chamber yet both called Corban p. 1095. * Two Treasury Chests and for what p. 1095. * Eleven Treasury Chests and for what p. 1096. * Treasury Chambers where they were and when emptied 1097. * Trespas Offering doubted and undoubted suspensive and apparent p. 933. This and the sin-offering were a kin in somethings p. 933. For what sort of Offenders p. 934. The disposing thereof 934 Tribute paying to Cesar cleared and illustrated 255 Trinity the three Persons in the Trinity in the shape of three Men dine with Abraham in Hebron p. 13. And eat the first Flesh that is mentioned to be eaten in Scripture p. 695. The Second and Third go to Sodom The First tarries with Abraham to whom Abraham petitions for Sodem p. 13. Trinity of Persons in the Godhead demonstrated at the first Creation at the confusion of Tongues at Christs Baptism at the Gift of Tongues and many other Instances of a Trinity p. 483 484. Trinity how expressed from 995 Triphon the Jew Antagonist to Justin Martyr might well be R. Tarphon much mentioned in the Talmuds 367 Truth overcome by custom 1007* Trumpets how sounded p. 920. The Feasts thereof 979 980 Turks were the posterity of Ismael say some or the Jews carried Captive into the Northern parts of the World 16 Twenty six something a rare number 37 V. VAILS how many used about the Temple and where p. 1080. * The Vails that divided the holy and most holy place were two yet accounted but one and why Page 1085. * Vailing in the Worship of God how used and abused 302 303 Vainglory and Revenge strange 797 Valentius and Eutyches avetred Christ to have a body only in appearance consuted 397 Valley of Tophet why so called 1053. * Valuation of Persons in reference to redemption of vows what 31 Velleius Paterculus his high commendations with a good deal of his Life and Writings 795 796 Vessels the number and fashion of the Vessels of the Sanctuary 2048 2049. * Vestments the Priests Vestments described p. 1077. * The High Priests under the Second Temple were consecrated by putting on the holy Vestments p. 2051. * The Jews think the Priests Vestments before the Law were the same as under the Law p. 2049. * What Vestments the High Priests had that the other Priests had not 2050. * Village what 648 Vine the Golden Vine in the Porch described with its use 1078. * Vipers the worst of Serpents 458 459 Virgin Mary was not so filled with grace as to be without sin p. 411. She did not vow Virginity 412 Virginity signified by three words in the Hebrew 419 Unclean and clean the Doctrine of them p. 30. Unclean such as were so how kept from the Temple p. 899. Four sourts of Penalties were doomed upon unclean Persons found in the Temple 899 901 902 Uncleanness Legal did contain a great deal of the Doctrin of sin 30 Unity of Essence in the Godhead 394 Universities such were the Cities of the Priests and Levites p. 41. Tithes the greatest part of them were paid to Priests and Levites in their forty eight Universities while they were studying there to fit them for the Ministry in the Synagogues 309 Unlearned and learned was an usual division of the Jewish Nation or People 652 to 659 Unwritten Law of the Jews with their Cabbalah or Tradions c. p. 652 653. The hands through which this passed 457 458 652 Voice is attributed to things without Life 563 Voice from Heaven what and how instead of the Vrim and Thummim 485 486 Vow Jephthah's vow how to be understood 51 Vows the valuation of persons in reference to redemption of vows 31 Vowels how used and to what Language p. 1013. Vowels to the Hebrew from the first Writing it 1014 Upper Room was an usual place to determine matters of Learning and Religion in 275 Urim and Thummim the Jews supposed the loss thereof to be supplied by their Bath Kol or a voice from Heaven 485 486 Urim and Thummim what 724 Usury what in old Rome and how managed 796 W. WALK or sit when used in a borrowed sense in Scripture do indifferently signifie to be or to continue Page 624 Wall the circuit of
furlongs that is five and twenty miles e e e e e e Georg. Sandes â—is Travails pag. 151. Ten miles from Gaza says our Countryman Sandes an eye witness and near the Sea is placed Ascalon now of no note antiently a venerable place to the Heathen for the Temple of Dagon and the festivals of Semiramis birth-day f f f f f f Diod. Sicul. lib. 19. From Gaza to Azotus Diodorus Siculus being witness are two hundred and seventy furlongs which amount to four and thirty miles Namely from Gaza to Ascalon ten miles and thence to Azotus four and twenty That is a common saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. g g g g g g R. Nissin in Gittin cap. 1. From Ascalon onward to the South is the heathen Country and Ascalon it self is reputed for a heathen Country And yet something of Ascalon was within the Land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Applegardens or Orchards did bound the Land of Ascalon on that coast which we have observed before h h h h h h Hieros Sheviith fol. 36. 3. And yet When R. Ismael ben R. Josi and Ben Hakkaphar were set over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of Ascalon that is when it was intrusted to them to judge concerning the spaces or parts of Ascalon namely what were within the land and what without c. they pronounced it clean from the authority of R. Phinchasi ben Jair who said We went down to the corn-market of Ascalon and thence we received wheat and going up into our City we washed and eat our Thruma i. e. the portion of first fruits belonging to the Priests The greatest part of the City if not the whole was esteemed under the second Temple to be without the limits of the land but some part or at least the Appleyards and the places next adjacent were within the land Mention is made of a certain Temple in Ascalon among the i i i i i i Bab. Avodah Zarah fol. 11. 2 sive more famous Temples viz. The Temple of Bel in Babylon the Temple of Nebo in Cursi of Tiratha in Mapheg of Zeripha in Ascalon and of Nishra in Arabia And there is a story of a fast enjoyned because some sign appeared of a blast of the corn in Ascalon k k k k k k Taanith cap. 3. Hal 6. The Elders went down from Hierusalem into their Cities and enjoyned a fast because so much of a blast was seen in Ascalon as the space of the mouth of an oven may contain But most famous of all is the story of the eighty women that were witches hanged by Simeon ben Shetach in one and the same day We will not think much to relate the thing in the words of the Gemarists l l l l l l Hi ros Sanhedr fol. 23. 3. Bab. Sanhedr fol. 44. 2. in Glossa When as two Disciples of the wise men in Ascalon were intent upon the study of the Law one of them at length dying had no funerals performed for him when yet a Publican dying at that time had To the Student that survived are revealed the joys of his saved companion and likewise the punishments of the damned Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the learned Reader turn this clause into English unless my conjecture fail me it savours of spite and poison I should thus render it He saw Mary the daughter of Eli in the shades hung up by the kernels of the brests and when he enquired how long she was to suffer those things It was answered Until Simeon ben Shetach came to supply her place But said he For what crime It is answered Therefore because he sometime swore against his Soul and said If I shall ever become a Prince I will destroy all Wizzards But behold he is become a Prince and yet he hath not done this for eighty women that are witches lye hid in a Cave at Ascalon and kill the World Go and tell him c. He went to him therefore and related these things c. On a certain rainy day therefore having eighty young men in company with him he goes to the Cave knocks professes himself one of the bewitching Society and is let in He sees them exercising their Art For muttering certain words together one brings morsels of meat another wine another boyled flesh c. But what can you do say they Saith he I will twice utter my voice and I will bring in eighty Youths handsomly habited them selves merry and shall make you so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They say to him Such we would have He utters his voice the first time and the young men put on their clean cloths free from the rains for they had carried them with them covered and safe in certain vessels for the same purpose Crying out the second time in they all come and a sign being given that each man should lift up from the Earth one woman for so their Magical power would perish he said to her which had brought the morsels Bring hither now the morsels but she brought them not Therefore said he Carry her away to the Gallows Bring wine but she brought it not Carry her also away saith he to hanging And so it was done with them all Hence is the Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Simeon ben Shetach hung eighty women in Ascalon But they do not judge two persons in the same day But this he did out of the necessity of the time Where the Gloss thus He was compelled to do this because the women of Israel had very much broke out into witchcraft Therefore he made an hedge to the time and hanged them to expose the thing publickly And this in one and the same day that their kinred might no way conspire to deliver them CHAP. XV. Iabneh Iamnia THE word Jabneh is passed into Jamnia by the same change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth as the lake Samochonitis in the Hierusalem Writers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Babylonian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny doth dispose the Towns here in this order Azotus the two Jamnes Joppe R. Benjamin in the order backward thus Joppah Jabneh Azotus That is Jabneh with this Author that is Jamnia with the other A remembrance of this place is in 2 Chron. XXVI 6. But the chief fame of it is for the Sanhedrin that was placed there both before the destruction of Hierusalem and after a a a a a a Juchas fol. 21. 2. Rabban Gamaliel S. Pauls Master first presided there b b b b b b Hieros Taanith fol. 65. 3. Under whom came forth that cursed form of Prayer which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prayer against Hereticks composed by Samuel the little who died before the destruction of the City Gamaliel died eighteen years before the Temple was destroyed and his son
For when they think his primary seat shall be at Jerusalem they cannot but believe some such thing of that Mount g g g g g g Mâ—dras â—â—â—â—â—â— R. Janna saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty stood three years and an half in Mount Olivet and preached saying Seek ye the Lord while he may be found call upon him while he is near And now let us from this mountain look back upon the City Imagine your self sitting in that place where the Priest stood while he burnt the red Cow directly over against the East gate of the Temple Between the Mount and the City you might see a Valley running between compassing Sion on the right hand and Jerusalem on the left the gate of Waters against you leading to the Temple on the left hand Ophla and the Horse-gate From thence as we have said was the beginning of the Valley of Hinnom which at length bowed towards the South side of the City In that place near the Wall was the Fullers field which whether it was so called from Wood framed together where Fullers dried their cloth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Fullers monument of which h h h h h h De bello lib. 5. cap. 13. Josephus writes we do not dispute From the Horse-gate Westward runs out the Valley Kidron in which is a Brook whence the Valley takes its name embracing Sion also on the North and spreading abroad it self in a more spacious breadth i i i i i i Succah cap. 4 hal 5. Below the City there was a place we do not dare to mark it out which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motza hither they came down in the feast of Tabernacles and cropped off thence long boughs of Willow it may be from the banks of the brook Kidron and going away placed them near the sides of the Altar bended after that manner that their heads might bow over the top of the Altar c. It is no mervail if there were a multitude of gardens without the City when there were none within Among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maasaroth cap. 2. hal 5. A Garden of Jerusalem is famed wherein Figs grew which were sold for three or four assarii each and yet neither the Truma nor the Tenth was ever taken of them Josephus hath these words l l l l l l De bello lib. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The gardening was all compassed about from the Wall with trenches and every thing was divided with crooked gardens and many walls CHAP. XLI Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene BEthany seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists Of which they write thus a a a a a a Bab. Pesachin fol. 53. 1. They treat in the place noted in the margin concerning eating of fruits the seventh year and concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beor b b b b b b Cap. 1. of which we have spoke before They enquire how long one may eat of these or the other fruits And they state the business thus They eat Olives say they until the last ceases in Tekoa R. Eleazar saith Until the last ceases in Gush Chalab in the Tribe of Asher They eat dry figs until green figs cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beth-hene R. Judah saith The green figs of Beth-hene are not mentioned unless in respect of the Tenths as the Tradition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The figs of Beth-hene and the dates of Tubni are bound to be tithed The Gloss is this They are not mentined in the Schools among fruits unless in respect of tithing These words are recited in Erubhin c c c c c c Erubhin fol. 28. 2. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth jone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubni is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubina Beth-hene certainly seems to be the same altogether with our Bethany and the Name to be drawn from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athene which signifies the Dates of Palm trees not come to ripeness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Green-figs that is such figs as are not yet ripe And now take a Prospect a little of Mount Olivet Here you may see Olive-trees and in that place is Geth-semani The place of oyl-presses There you may see Palm-trees growing and that place is called Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of Dates And we may observe in the Gospel-history how those that met Christ as he was going forward from Bethany had branches of Palm-trees ready at hand There you may see Fig-trees growing and that place was called Beth-phage The place of Green-figs Therefore some part of Olivet was called Bethany from the Palm-trees there was a Town also called of the same Name over against it The Town was fifteen furlongs distant from Jerusalem And the Coast of that name went on till it reached the distance of a Sabbath days journy only from the City CHAP. XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scopo IN that manner as Mount Olivet laid over against the City on the East the Valley of Kidron running between so on the North behind a Valley somewhat broader stretched out from Sion North-ward the land swelled into a Hill at the place which from thence was called Zophim because thence there was a Prospect on all sides but especially towards the City Concerning it Josephus thus a a a a a a Joseph de Bello lib. 5. cap. 8. Cesar when he had received a legion by night from Ammaus the day after moving his Tents thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He entred into Scopo so called Where the City appeared and the greatness of the Temple shining out as that plain Tract of land touching upon the North coast of the City is truly called Scopus The Viewer Hence those Canons and Cautions b b b b b b Hieros Beracoth fol. 13. 2. He that pisseth let him turn his face to the North he that easeth nature to the South R. Josi ben R. Bon saith The Tradition is From Zophim and within That is if this be done by any one from Zophim inwards when he is now within the prospect of the City when he pisseth let him turn his face to the North that he do not expose his modest parts before the Temple when he easeth nature let him turn his face to the South that he expose not his buttocks before it c c c c c c Bab. Beracoth fol. 49. 2. If any one being gone out of Jerusalem shall remember that holy flesh is in his hand if he be now gone beyond Zophim let him burn it in the place where he is For it is polluted by being carried out of the Walls of Jerusalem But if he be not beyond Zophim let
him go back and burn it before the Temple Where the Gloss thus Zophim is a place whence the Temple may be seen But another Gloss doth not understand the thing here of that proper place but of the whole compass about the City wheresoever the City could first be seen So R. Eliezar of Abraham going from the South to Jerusalem d d d d d d Pirke R. Eliezar cap. 31. The third day they came to Zophim but when he came to Zophim he saw the glory of the divine Majesty sitting upon the Mount Moriah CHAP. XLIII Ramah Ramathaim Zophim Gibeah THERE was a certain Ramah in the Tribe of Benjamin Jos. XVIII 25. and that within sight of Jerusalem as it seems Judg. XIX 13. where it is named with Gibeah and elsewhere Hos. V. 8. which Towns were not much distant See 1 Sam. XXII 6. Saul sat in Gibeah under a grove in Ramah Here the Gemarists trifle a a a a a a Bab. Taanith fol. 5. 2. Whence is it say they that Ramah is placed near Gibeah To hint to you that the speech of Samuel of Ramah was the cause why Saul remained two years and an half in Gibeah They blindly look over Ramah in the Tribe of Benjamin and look only at Ramah in Ephraim where Samuel was born His native Town is very often called Ramah once Ramathaim Zophim 1 Sam. I. 1. There was a certain man of Ramathaim that is one of the two Ramaths which were surnamed also Zophim A like form of speech is that 1 Sam. XVIII 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one of the two thou shalt be my son in Law That Town of Samuel was Ramath Zophim and this of Benjamin was Ramath Zophim also But by a different Etymology as it seems that it may be from Zuph Sauls great great Grandfather whence that Country was so called 1 Sam. IX 5. this from Zophim of which place we have spoke in the foregoing Chapter Gibeah was Sauls Town b b b b b b Joseph d◠Bell. lib. 5. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town called Gabath-Saul This stynifieth Saulshill which is distant from Jerusalem about thirty furlongs Hence you may guess at the distance of Rama from Jerusalem Josephus calls the neighbouring place of Gibeah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the long Valley of Thorns perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Valley under the rock Seneh of which mention is made 1 Sam. XIV 4 CHAP. XLIV Nob. Bahurim THAT Nob was placed in the land of Benjamin not far from Jerusalem whence Jerusalem also might be seen the words of the Chaldee Paraphrast upon Esa. X. 32. do argue For so he speaks Senacherib came and stood in Nob a City of the Priests before the walls of Jerusalem and said to his army Is not this the City of Jerusalem against which I have raised my whole army and have subdued all the Provinces of it Is it not small and weak in comparison of all the fortifications of the Gentiles which I have subdued by the valour of my hand He stood nodding with his head against it and wagging his hand up and down c. Where Kimchi thus Jerusalem might be seen from Nob. Which when he saw from thence he wagged his hand as a man is wont to do when he despiseth any thing c. And Jarchi thus When he stood at Nob he saw Jerusalem c. The a a a a a a Bab. Sanbedr fol. 94. 2. 95 1. Talmudists do concur also in the same sense with the Chaldee Paraphrast and in his very words adding this moreover that all those places which are numbred up by Esaiah in the place alledged were travailed through by the Enemy with his army in one day The Tabernacle sometime resided at Nob when that was destroyed it was translated to Gibeon b b b b b b Maim in Beth-Habbechirah cap. 1. And the days of Nob and Gibeon they are the words of Maimonides were seven and fifty years We meet with mention of Bahurim 2 Sam. XVI 5. It was a Levitical City the same with Almon Jos. XXI 18. which is also called Alemeth 1 Chron. VI. 60. Those words And David came to Bahurim in the place alledged in the book of Samuel the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And David the King came to Almath Where Kimchi thus Bahurim was a City of the Benjamites and is called in the books of the Chronicles Alemeth for Bahurim and Alemeth are the same Both sound as much as Young men CHAP. XLV Emmaus Kiriath-Iearim FROM a a a a a a Hieros Sheviith fol. 38. 4 Beth-horon to Emmaus it was hilly b b b b b b Luk. 24. 13. It was sixty furlongs distant from Hierusalem c c c c c c Joseph de Billo lib. 7. cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To eight hundred only dismissed the Army Vespasian gave a place called Ammaus for them to inhabit it is sixty furlongs distant from Jerusalem I enquire whether this word hath the same Etymology with Emmaus near Tyberias which from the Warm baths was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath The Jews certainly do write this otherwise namely either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jerusalem Talmudists in the place above cited or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mishnah d d d d d d Eruchin cap. 2. hal 4. The family say they of Beth-Pegarim and Beth Zipperia was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Emmaus The Gloss is this Emmaus was the name of a place whose inhabitants were Israelite Gentlemen and the Priests married their daughters Josephus mentioning some Noble-men slain by Simeon the Tyrant numbers one Aristeus who was e e e e e e De Bello lib. 5. cap. 33. a Scribe of the Councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by extraction from Ammaus By the same Author is mentioned also f f f f f f Ibid. lib. 6. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ananus of Ammaus one of the seditious of Jerusalem who nevertheless at last fled over to Cesar. Kiriath-Jearim was before time called Baale 2 Sam. VI. 2. or Baalath 1 Chron. XIII 6. Concerning it the Jerusalem Writers speak thus g g g g g g Hieros Sanhedr fol. 18. 3. We find that they intercalated the year in Baalath But Baalath was sometimes assigned to Judah and sometimes to Dan. Eltekah and Gibbethon and Baaleth behold these are of Judah Here is a mistake of the Transcribers for it should be written Of Dan Jos. XIX 44. Baalah and Jiim and Azem behold these are of Dan. It should be written Of Judah Jos. XV. 29. namely the houses were of Judah the fields of Dan. In Psal. CXXII 6. We heard of it the Ark in Ephrata that is Shilo a City of Ephraim we found it in the fields of the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Kiriath-Jearim 1 Sam. VII 1. c. CHAP.
before that day that they might be ready to accompany him who brought forth the Goat Those of the better rank went out of Jerusalem with him and accompanied him to the first Tent. There others received him and conducted him to the second others to the third and so to the tenth From the tenth to the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok whence the Goat was cast down were two miles They therefore who received him there went not further than a mile with him that they might not exceed a Sabbath days journey but standing there they observed what was done by him He snapt the scarlet threed into two parts of which he bound one to the horns of the Goat and the other to the rock and thrust the Goat down which hardly coming to the middle of the precipice was dashed and broke into pieces The rock Tsok therefore was twelve miles distant from Jerusalem according to later computation But there are some who assign nine tents only and ten miles See the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok among the Talmudists is any more craggy and lofty rock Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. nâ—va Mezia fol. 36. 2 93. 2. she went up to the top of the rock and fell Where the Gloss writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsokin are high and craggy mountains The first entrance into the Desert was three miles from Jerusalem and that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Chadudo The Mishnah of Babylon writes thus of it c c c c c c Joma fol. 68. 2. They say to the high Priest The Goat is now come into the wilderness But whence knew they that he was now come into the wilderness They set up high stones and standing on them they shook handkerchiefs and hence they knew that the Goat was now got into the wilderness R. Judah saith Was not this a great sign to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Beth-Chadudo were three miles They went forward the space of a mile and went back the space of a mile and they tarried the space of a mile and so they knew that the Goat was now come to the wilderness The Jerusalem Mishnah thus R. Judah saith Was not this a great sign to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Beth-Horon were three miles They went forward the space of a mile c. From these things compared it is no improbable conjecture that the Goat was sent out towards Beth-Horon which both was twelve miles distant from Jerusalem and had rough and very craggy rocks near it and that the sense of the Gemarists was this In the way to Beth-Horon were three miles to the first verge of the Wilderness and the name of the place was Beth-Chadudo CHAP. LV. Divers matters 1. BETH-CEREM Nehem. III. 14. a a a a a a Middoth cap. 3. hal 4. The stones as well of the Altar as of the ascent to the Altar were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Valley of Beth-Cerem which they digged out beneath the barren land And thence they are wont to bring whole stones upon which the working iron came not The Fathers of the Traditions treating concerning the blood of womens terms reckon up five colours of it among which that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Niddah cap. 2. hal ult which is like the water of the Earth out of the valley of Beth-Cerem Where the Gloss writes thus Beth-Cerem is the name of a place whence a man fetches turf and puts it into a pot and the water swims upon it that is He puts water to it until the water swims above the turf The Gemarists examining this clause have these words c c c c c c Bab. Niddah fol. 20. 1. R. Meir saith He fetcheth the turf out of the valley of Beth-Cerem R. Akibah saith Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jotapata R. Jose saith Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sicni R. Simeon saith Also out of the valley of Genesara II. d d d d d d Hieros Taanith fol. 69. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the Author of Aruch render it for me The Mount of Simeon brought forth three hundred bags of broken bread for the poor every Sabbath evening But instead of The Mount of Simeon brought forth whence it might be taken for the lot of the land of Simeon he renders it Rabbi Simeon brought forth c. But why was it laid waste Some say For Fornication Others say because they played at bowls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town Simonias is mentioned by Josephus in his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the confines of Gallilee III. e e e e e e Bab. Sanhedr fol. 111. 2. Two Tribes had nine hundred Cities The Gloss is There were nine hundred Cities in the Tribe of Judah and in the Tribe of Simeon therefore nine became the Priests and Levites See Jos. XXI 16. and weigh the proportion IV. f f f f f f Challah cap. 4. hal 10. Nittai the Tekoite brought a Cake out of Bitur In the Jerusalem Talmud it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they received it not The Alexandrians brought their Cakes from Alexandria but they received them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Inhabitants of Mount Zeboim brought their first fruits before Pentecost but they received them not c. The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitar was without the land Therefore this was not that Bitar of whose destruction we have mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Zeboim wheresoever it was was certainly within the land for otherwise the first fruits were not to be received from thence now they refused them not because they were unlawful in themselves but because they were brought in an unlawful time For g g g g g g Biccurim cap. 1. hal 3. they offered not the first fruits before Pentecost saith the Tradition where also this same story is repeated Mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migdal Zabaaia a word of the same etymology in that notable story h h h h h h Hieros Taanith in the place before Three Cities were laid waste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul for discord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shichin for Magical arts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Migdal Zabaaia or the Town of Dyers for fornication V. Socoh Jos. XV. 35. Thence was Antigonus sometime President of the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Avoth cap. 1. hal 3. Juchas fol. 15. Antigonus of Soco received the Cabbala of Simeon the Just. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Teri and Kubi The Gemarists speaking of Davids battel with Ishbi-benob 2 Sam. XXI make mention of these places l l l l l l Bab. Sanhedr fol. 95. 1. When they were come to Kubi say
yet further confirm our opinion that the authority of that Council in capital matters was not taken away by the Romans we will produce two stories as clear examples of the thing we assert One is this l l l l l l Hieros Sanhedr fol. 24. 2. R. Lazar Son of R. Zadok said When I was a little Boy sitting on my Fathers shoulders I saw the Daughter of a Priest that had played the harlot compassed round with fagots and burnt The Council no doubt judging and condemning her and this after Judea had then groaned many years under the Roman yoke for that same R. Lazar saw the destruction of the City The other you have in the same Tract m m m m m m Fol. 25. 4. where they are speaking of the manner of pumping out evidence against a Heretick and seducer of the people They place say they two witnesses in ambush in the inner part of the house and him in the outward with a candle burning by him that they may see and hear him Thus they dealt with Ben Sudta in Lydda They placed two Disciples of the wise in ambush for him and they brought him before the Council and stoned him The Jews openly profess that this was done to him in the days of R. Akiba long after the destruction of the City and yet then as you see the Council still retained its authority in judging of capital causes They might do it for all the Romans if they dared do it to the Criminals But so much thus far concerning its authority let us now speak of its present seat n n n n n n Bab. Rosh hashanah fol. 31. 1. The Council removed from the Chamber Gazith to the sheds from the sheds into Jerusalem from Jerusalem to Jasne from Jasne to Osha from Osha to Shepharaama from Shepharaama to Bethshaarim from Bethshaarim to Tsippor from Tsippor to Tiberias c. We conjecture that the great Bench was driven from its seat the Chamber Gazith half a year or thereabout before the death of Christ but whether they sat then in the sheds a place in the Court of the Gentiles or in the City when they debated about the death of Christ does not clearly appear since no Authors make mention how long it sat either here or there Those things that are mentioned in Chap. XXVII 4 5 6. seem to argue that they sat in the Temple These before us that they sat in the City Perhaps in both places for it was not unusual with them to return thither as occasion served from whence they came only to the Chamber Gazith they never went back Whence the Gloss on the place lately cited They sat in Jasne in the days of Rabban Jochanan in Osha in the days of Rabban Gamaliel for they returned from Osha to Jasne c. Thus the Council which was removed from Jerusalem to Jasne before the destruction of the City returned thither at the Feast and sat as before Hence Paul is brought before the Council at Hierusalem when Jasne at that time was its proper seat And hence Rabban Simeon President of the Council was taken and killed in the siege of the City and Rabban Jochanan his Vice-president was very near it both of them being drawn from Jasne to the City with the rest of the Bench for observation of the Passover Whether the Hall of the High Priest were the ordinary receptacle for the Council or only in the present occasion we do not here enquire It is more material to enquire concerning the Bench it self and who sat President in judging The President of the Council at this time was Rabban Gamaliel Paul's Master and the Vice-president Rabban Simeon his Son or Rabban Jochanan ben Zaccai which we do not dispute now Whence therefore had the chief Priest here and in other places the precedence and the chief voice in judging For thus in Stephen's case the High Priest is the chief of the inquisition Act. VI. 1. also in Paul's case Act. XXIII 2. see also Act. IX 1. Had the Priests a Council and Judgment-seat of their own Or might they in the chief Council when the President was absent hear causes of life and death To this long question and that enough perplexed we reply these few things I. We confess indeed that the Priest had a Bench and Council of their own yet denying that there was a double Council one for Ecclesiastical the other for Civil affairs as some would have it 1. We meet often with mention of the Chamber of the Councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next the Court which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which thus the Bab. Joma o o o o o o Fol. 8. The Tradition of R. Juda What was it the Chamber of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was it not the Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Councellors At first it was called the Chamber of the Councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when the High Priesthood came to be bought with money and changed yearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Kings Presidents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are changed every year from that time forward it was called The Chamber of the Presidents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear the Glosser on this place The High Priests were wicked and did not fulfill their whole year and he that succeeded the other changed this building and adorned it that it might be called by his own name Hear also the Gemara The first Temple stood four hundred and ten years and there were not above eighteen Priests under it The second stood four hundred and twenty years and there were more than three hundred under it Take out forty years of Simeon the Just eighty of Jochanan ten of Ismael ben Phabi and eleven of Eleazar ben Harsum and there doth not remain one whole year to each of the rest Behold the Chamber of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Councellors properly so called because the Priests did meet and sit there not to judg but to consult and that only of things belonging to the Temple Here they consulted and took care that all persons and things belonging and necessary to the worship of God should be in readiness that the buildings of the Temple and the Courts should be kept in repair and that the publick Liturgy should be duly performed but in the mean time they wanted all power of judging and punishing they had no authority to sine scourge or put to death yea and in a word to exercise any judgment for by their own examination and authority they could not admit a Candidate into the Priesthood but he was admitted by the authority of the Council p p p p p p Bab. Joma fol. 19. 1. In the Chamber Gazith sat the Council of Israel and held the examinations of Priests whosoever was not found sit was sent away in black clothes and a black veil whosoever was â—ound fit was clothed
in white and had a white veil and entred and ministred with his Brethren the Priests 2. We meet also with mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Council-house of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Bab. Joma fol. 66. 1. in Gemara The High Priests made a Decree and did not permit an Israelite to carry the scape Goat into the wilderness But in the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of the Priests did not permit this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Chetubh chap. 1. hal 5. The Council of the Priests exacted for the portion of a Virgin four hundred Zuzees and the wise men did not hinder it First This was that Council of which we spoke before in the Chamber of the Councellors Secondly That which was decreed by them concerning the carrying away of the scape Goat belonged meerly to the Service of the Temple as being a caution about the right performance of the office in the day of Attonement Thirdly And that about the portion of a virgin was nothing else but what any Israelite might do and so the Gemarists confess If any noble family in Israel say they would do what the Priests do they may The Priests set a price upon their virgins and decreed by common consent that not less than such a portion should be required for them which was lawful for all the Israelites to do for their virgins if they pleased 3. s s s s s s â—â—â— Hashanah chap. 1. hal 7. There is an example brought of Tobias a Physician who saw the New Moon at Jerusalem he and his Son and his servant whom he had freed The Priests admitted him and his Son for witnesses his servant they rejected but when they came before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bench they admitted him and his servant and rejected his Son Observe 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Council is here opposed to the Priests 2. That it belonged to the Council to determine of the New Moon because on that depended the set-times of the Feasts this is plain enough in the Chapter cited 3. That what the Priests did was matter of Examination only not Decree 4. t t t t t t Jerus 〈◊〉 fol. 2â— 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders of the City Deut. XXII 18. are the Triumvirat Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the Gate v. 24. means the Bench of the chief Priest The matter there in debate is about a married woman who is found by her husband to have lost her virginity and is therefore to be put to death Deut. XXII 13 c. In that passage among other things you may find these words ver 18. And the Elders of that City shall lay hold of that man and scourge him The Gemarists take occasion from thence to define what the phrase there and in other places means The Elders of the City and what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Gate when it relates to the Bench. That say they signifies the Triumvirat Bench This the Bench or Council of the High Priest that is unless I be very much mistaken every Council of twenty three which is clear enough both from the place mentioned and from reason it self 1. The words of the place quoted are these R. Bon bar Chaija enquired before R. Zeira What if the Father of the Virgin should produce witnesses which invalidate the testimony of the husbands witnesses if the Fathers witnesses are proved false he must be whipped and pay a hundred Selaim in the Triumvirat-Court but the witnesses are to be stoned by the Bench of the Twenty three c. R. Zeira thought that this was a double judgment but R. Jeremias in the name of R. Abhu that it was but a single one But the Tradition contradicts R. Abhu for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Elders of the City ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is To the Triumvirat Bench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But at the Gate means the Bench of the High Priest It is plain that the Bench of the High Priest is put in opposition to the Triumvirat-Bench and by consequence that it is either the chief Council or the Council of the Twenty three or some other Council of the Priests distinct from all these But it cannot be this third because the place cited in the Talmudists and the place in the Law cited by the Talmudists plainly speaks of such a Council which had power of judging in capital causes But they that suppose the Ecclesiastical Council among the Jews to have been distinct from the Civil scarce suppose that that Council sat on capital causes or passed sentence of death much less is it to be thought that that Council sat only on life and death which certainly ought to be supposed from the place quoted if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Council of the High Priest did strictly signifie such a Council of Priests Let us illustrate the Talmudical words with a Paraphrase R. Zeira thought that that cause of a husband accusing his wife for the loss of her virginity belonged to the judgment of two Benches namely of the Triumvirat which inflicted whipping and pecuniary mulcts and of the Twenty three which adjudged to death but Rabbi Abhu thinks it is to be referred to the judgment of one Bench only But you are mistaken good Rabbi Abhu and the very phrase made use of in this case refutes you for the expression which is brought in To the Elders of the City signifies the Triumviral Bench and the phrase at the Gate signifies the Bench of Twenty three for the chief Council never sat in the Gate 2. Now the Council of Twenty three is called by the Talmudists the Bench or the Council of the chief Priest alluding to the words of the Law-giver Deut. XVII 9. where the word Priests denotes the inferiour Councils and Judg the chief Council II. In the chief Council the President sat in the highest seat being at this time when Christ was under examination Rabban Gamaliel as we said but the High Priest excelled him in dignity every where for the President of the Council was chose not so much for his quality as for his learning and skill in Traditions He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase very much used by the Author of Juchasin applied to Presidents that is Keeper Father and deliverer of Traditions and he was chose to this office who was fittest for these things Memorable is the story of Hillel's coming to the Presidentship being preferred to the Chair for this only thing because he solved some doubts about the Passover having learnt it as he saith himself from Shemaiah and Abtalion u u u u u u Jerus Pesach fol. 33. 1. We will not think it much to transcribe the story The Sons of Betira once forgot a Tradition for when the fourteenth day on which the Passover was to be
〈◊〉 〈◊〉 〈◊〉 the Wilderness of Judea concerning which the Gospels speak in the History of the Baptist. I. And first we cannot pass it over without observation that it was not only without Prophetical prediction that he first appeared Preaching in the Wilderness Isa. XL. 3. but it was not without a mystery also For when the Heathen world is very frequently in the Prophets called the Wilderness and God promiseth that he would do glorious things to that Wilderness that he would produce there Pools of waters that he would bring in there all manner of fruitfulness and that he would turn the horrid desert into the pleasure of a Paradice all which were to be performed in a spiritual sense by the Gospel it excellently suited even in the letter with these promises that the Gospel should take its beginning in the Wilderness II. I indeed think the Baptist was born in Hebron a City of Aaron in the Hill-Country of Judea Josh. XXI 11. Luk. I. 5 39. he being an Aaronite by Father and Mother The house of his Cradle is shewn to Travellers elswhere concerning which enquire whether Beth Zachariah mentioned in q q q q q q Antiq. lib. 12. cap. 14. Josephus and the Book of the r r r r r r 1 Mac. VI. 33. Maccabees afforded not a foundation to that Tradition It was distant from Bethsura only seventy furlongs or thereabouts as may be gathered from the same Josephus by which word the Seventy render South Bethel in 1 Sam. XXX 27. and whether the situation does not agree let them enquire who please A little Cell of his is also shewed further in the Wilderness as it is called of Judea cut out of a rock together with his bed and a fountain running by which we leave to such as are easie of belief the Wilderness certainly where he preached and baptized is to be sought for far elswhere III. Luke saith That the word of the Lord came to John in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went into all the Country about Jordan He sojourned from Wilderness to Wilderness In the Wilderness in the Hill-country of Judea he passed his youth as a private man not as an Eremite but employed in some work or study and assumed nothing of austerity besides Nazariteship before the thirtieth year of his age Then the spirit of Prophesie came upon him and the word of the Lord came unto him teaching him concerning his function and office instructing him about his food and clothing and directing him to the place where he should begin his Ministry The region about Jericho was that place or that Country that lay betwixt that City and Jordan and so on this side of it and on that about the same space also on this side Jericho towards Jerusalem A Country very agreeable to the title which the Evangelists give it and very fit for John's Ministry For I. It was sufficiently desert according to what is said John came preaching in the Wilderness s s s s s s De bello lib 4 cap. 27. The space saith Josephus from Jericho to Jerusalem is desert and rocky but towards Jordan and the Asphaltites more level but as desert and barren And Saligniac writes t t t t t t To◠IX cap. 5. The journey from Jerusalem is very difficult stony and very rough the like to which I do not remember I have seen Jericho is distant from Jordan almost ten miles c. II. This Country might for distinction be called the Wilderness of Judea because other Regions of Judea had other names as The Kings Mountain The Plain of the South The Plain of Lydda The Valley from Engedi The Region about Betharon u u u u u u Hieros Sheviith fol. 38. 4. c. III. Although that Country were so desert yet it abounded very much with people For besides that abundance of Villages were scattered here and there in it 1. Jericho it self was the next City to Jerusalem in dignity 2. There were always twelve thousand men in it of the courses of the Priests 3. That way was daily trodden by a very numerous multitude partly of such who travailed between those Cities partly of such who went out of other Parts of Judea and likewise out of the Land of Ephraim into Perea and of them who went out of Perea into those Countries 4. John began his Ministry about the time of the Passover when a far greater company flocked that way IV. This Country was very convenient for food and provision in regard of its Wild Hony of which let me say a few things SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wild Hony Mark I. 6. WHEN it is so often repeated in the Holy Scripture that God gave to his people Israel a Land flowing with Milk and Hony hence 1. One would conclude that the whole Land flowed with it And 2. hence one would expect infinite hives of Bees But hear what the Talmudists say of these things x x x x x x Hieros Biccurim fol. 64. ◠R. Jonah saith The Land flowing with Milk and Hony is the Land some part of which flows with Milk and Hony And that part they say is in Galilee for thus they speak For sixteen miles every way from Zippor is a Land flowing with Milk and Hony of which thing and Country we shall speak elsewhere y y y y y y Biccurim cap. 1. hal 15. R. Jose of Galilee saith They bring not the first fruits out of the Country which is beyond Jordan because that is not the Land flowing with Milk and Hony And he that brought the first fruits was to say The Lord gave us this Land flowing with Milk and Hony And now I have brought the first fruits of the Land which thou O Lord hast given me Deut. XXVI 9 10. But that part that flowed how did it flow with Hony Learn that from Ramban upon the place When he saith And Hony he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hony of Palms For the Palm Trees which are in the Plain and in the Vallies abound very much with Hony There was Hony also distilling from the Fig-trees z z z z z z Chetub fol. 111. 2. R. Jacob ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus saith I went on a certain time from Lydda to Ono before day break up to the ankles in the Hny of Figs. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wild Hony of which the Evangelists speak as of the Baptists food And how convenient for this the Region about Jericho was which was called The Country of Palm-trees is clear to every Eye Diodorus Siculus hath these words of a certain Nation of Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Diod. Sic. lib. 19. They have Pepper from the Trees and much Hony called wild Hony which they use to drink with water Whether it were also as plentiful in Locusts
cap. 4. hal 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every Course there was a Stationary Assembly of Priests Levites and Israelites at Jerusalem When the time came wherein the Course must go up the Priests and the Levites went up to Jerusalem but the Israelites that were within that Course all met within their own Cities and read the History of the Creation Gen. I. The Stationary men fasting four days in that week viz. from the second to the fifth Glosse There was a Stationary Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every Course stated and placed in Jerusalem who should assist in the Sacrifices of their brethren besides these that were stated in Jerusalem there was a Stationary Assembly in every City All Israel was divided into Twenty four Stations according to the Twenty four Courses There was the station of Priests Levites and Israelites at Jerusalem the Priests of the Course went up to Jerusalem to their Service the Levites to their Singing and of all the Stations there were some appointed and settled at Jerusalem that were to assist at the Sacrifices of their Brethren The rest assembled in their own Cities poured out Prayers that the Sacrifices of their Brethren might be accepted Fasting and bringing forth the Book of the Law on their Fast-day c. So the glosse hath it The reason of this Institution as to Stationary Men is given us in the Mishnah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how could every mans offering be made if he himself were not present Now whereas the daily sacrifice and some other offerings were made for all Israel and it was not possible that all Israel should be present these Stationaries were instituted who in the stead of all Israel should put their hands upon the daily Sacrifice and should be present at the other Offerings that were offered for all Israel And while these were performing this at Jerusalem there were other Stationaries in every Course who by Prayers and Fasting in their own Cities helpt forward as much as they could the Services of their Brethren that were at Jerusalem k k k k k k Sipâ—ra sol 3. 2. The Children of Israel lay on their hands but the Gentiles do not The Men of Israel lay on their hands but the Women do not R. Jose saith Abba Eliezer said to me we had once a Calf for a Peace-offering and bringing it into the Court of the Women the Women put their hands upon it not that this belonged to the Women so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Womens spirits might be appeased A remarkable thing The Priests throughout all the Courses grew into a prodigious number if that be true in Jerusalem Taanith l l l l l l Fol. 69. 1. R. Zeora in the name of Rabh Honnah said that the least of all the Courses brought forth Eighty five thousand branches of Priests A thing not to be credited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Wife was of the Daughters of Aaron In the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priestess viz. one born of the lineage of Priests It was lawful for a Priest to marry a Levitess or indeed a Daughter of Israel m m m m m m Kiddushin cap. 4. hal 1. But it was most commendable of all to marry one of the Priests line Hence that Story in Taanith ubi supr Fouscore pair of Brethren-Priests took to Wife fourscore pair of Sister-Pristesses in Gophne all in one night There was hardly any thing among the Jews with greater care and caution lookt after than the marrying of their Priests viz. that the Wives they took should not by any means stain and defile their Priestly blood and that all things which were fit for their eating should be hallowed Hence that usual phrase for an excellent Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She deserves to marry with a Priest n n n n n n Joseph cont Appion lib. 1. pag. mihi 918. Josephus speaks much of this care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the whole priestly Generation might be preserved pure and unblended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elizabeth The Seventy give this name to Aarons Wife Exod. VI. 23. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In all the Commandments and Ordinances c. SO Numb XXXVI 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Commandments and judgments It would perhaps seem a little too fine and curious to restrain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Decalogue or Ten Commandments and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Ceremonial and judicial Laws though this does not wholly want foundation It is certain the precepts delivered after the Decalogue from Exod. XXI to Chap. XXIV are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments or ordinances Exod. XXI 1. XXIV 3. The Vulgar can hardly give any good account why he should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by justifications much less the followers of that Translation why they should from thence fetch an Argument for justification upon observation of the Commands when the commands and institutions of men are by foreign Authors called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay the corrupt customs that had been wickedly taken up have the same word 1 Sam. II. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Priests custom with the people was c. 2 Kings XVII 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And walked in the Statutes of the Heathen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently rendered by those Interpreters from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to wave all other instances may abundantly appear from Psalm CXIX and the very things which the Jews speak of the Hebrew word obtain also in the Greek a a a a a a R. Solomon in Numb XIX Perhaps Satan and the Gentiles will question with Israel what this or that Command means and what should be the reason of it the answer that ought to be made in this case is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is ordained it is a Law given by God and it becomes not thee to cavil b b b b b b Joma fol. 67. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall observe my statutes That is even those which Satan and the Nations of the World do cavil at Such are those Laws about eating Swines flesh heterogeneous cloathing the nearest Kinsman's putting off the Shoe the cleansing of the Leper and the scape Goat If perhaps it should be said that these precepts are vain and needless the Text saith I am the Lord. I the Lord have ordained these things and it doth not become thee to dispute them They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just and equal deriving their equity from the authority of him that ordained them VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the order of his course a a a a a a Hieros Taanith ubi supr THE heads of the Courses stood forth and divided
only asks How shall this be c Doubtless she took the Prophecy in its proper sense as speaking of a Virgin untoucht She knew nothing then nor probably any part of the Nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Give me leave for their sakes in whose hands the book is not to transcribe some few things out of that noble Author Morney a a a a a a De Verit. Christ. Relig. cap. 28. which he quotes concerning this grand mystery from the Jews themselves b b b b b b Moses Haddarson in Psa LXXXV Truth shall spring out of the earth R. Jotten saith he notes upon this place That it is not said truth shall be born but shall spring out because the Generation and Nativity of the Messiah is not to be as other creatures in the world but shall be begot without Carnal Copulation and therefore no one hath mentioned his Father as who must be hid from the knowledge of men till himself shall come and reveal him And upon Genes Ye have said saith the Lord we are Orphans bereaved of our Father such an one shall your redeemer be whom I shall give you So upon Zachary Behold my servant whose name is of the branch And out of Psal. CX Thou art a Priest after the order of Melchizedech He saith R. Berachiah delivers the same things And R. Simeon Ben Jochai upon Genes more plainly viz. That the Spirit by the impulse of a mighty power shall come forth of the Womb though shut up that will become a mighty Prince the King Messiah So he VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath also conceived a Son in her old age THE Angel teaches to what purpose it was that Women either barren before or considerably stricken in years should be enabled to conceive and bring forth viz. to make way for the easier belief of the Conception of a Virgin If they either beside or beyond nature conceive a Child this may be some ground of belief that a Virgin contrary to Nature may do so too So Abraham by Faith saw Christ's day as born of a pure Virgin in the birth of his own Son Isaac of his old and barren Wife Sarah VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. She went into the hill Country c. THAT is to Hebron Jos. XXI 11. For though it is true indeed the Priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possest before the Captivity yet is it probable that Zachary who was of the seed of Aaron being here said to dwell in the hill Country of Judah might have his House in Hebron which is more peculiarly said to be the City of Aaron's off-spring VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Babe leaped in her Womb. SO the Seventy Gen. XXV 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Children leaped in her womb Psal. CXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountains skipped That which is added by Elizabeth Vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The babe leaped in the womb for joy signifies the manner of the thing not the cause q. d. it leaped with vehement exultation For John while he was an Embryo in the Womb knew no more what was then done than Jacob and Esau when they were in Rebecca's Womb knew what was determined concerning them a a a a a a Hieros Sotah fol. 2. 3. At the Red Sea even the infants sung in the wombs of their Mothers as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. LXVIII where the Targum to the same sense Exalt the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye infants in the bowels of your Mothers of the seed of Israel Let them enjoy their Hyperboles Questionless Elizabeth had learnt from her Husband that the Child she went with was designed as the fore-runner of the Messiah but she did not yet know of what sort of Woman the Messiah must be born till this leaping of the infant in her womb became some token to her VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abode with her three Months A Space of time very well known amongst the Doctors defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. a a a a a a Iâ—â—â—moth fol. 33 2. 34. â— 35. 1 c. VERS LIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they called it c. I. THE Circumciser said a a a a a a Schabb. fol. 137. 2. Blessed be the Lord our God who hath sanctified us by his precepts and hath given us the Law of Circumcision The Father of the infant said who hath sanctified us by his precepts and hath commanded us to enter the Child into the Covenant of Abraham our Father But where was Zachary's tongue for this service II. God at the same time instituted Circumcision and changed the names of Abraham and Sarah hence the custom of giving names to their Children at the time of their Circumcision III. Amongst the several accounts why this or that name was given to the Sons this was one that chiefly obtained viz. for the honour of some person whom they esteemed they gave the Child his name Which seems to have guided them in this case here when Zachary himself being dumb could not make his mind known to them Mahli the Son of Mushi hath the name of Mahli given him who was his Uncle the Brother of Mushi his Father 1 Chron. XXIII 21 23. b b b b b b Cholin fol. 47. 2. R. Nathan said I once went to the Islands of the Sea and there came to me a Woman whose first born had died by Circumcision so also her second Son She brought the third to me I bad her wait a little till the blood might asswage She waited a little and then Circumcised him and he lived They called him therefore by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan of Babylon See also Jerusalem Jevamoth c c c c c c Fol. 7. 4. d d d d d d â—ab Jevam. fol. 105. 1. There was a certain Family at Jerusalem that were wont to die about the eighteenth year of their age They made the matter known to R. Johanan ben Zacchai who said perhaps you are of Elie's Lineage concerning whom it is said The increase of thine House shall die in the flower of their age Go ye and be diligent in the study of the Law and ye shall live They went and gave diligent heed to the Law and lived They called themselves therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Johanan after his name It is disputed in the same Tract e e e e e e Fol. 24. 1. whether the Son begot by a Brother's raising up seed to his Brother should not be called after the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labouring all the day VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To their partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If indeed they were joyned in such a kind of partnership which Maimon speaks of f f f f f f In cap. 4 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he was in a certain City behold a man full of Leprosie g g g g g g Kelim cap. 1. hal 7. THE walled Cities are more holy than the land of Israel in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they cast out the Leprous from them Which must be understood if we allow of the Rabbins for Interpreters of Cities that had been walled from the days of Josua If this City which the Evangelist here mentions were of that number no Leper would have been suffered in it unless absolved from his uncleanness by the Priest For the Leprosie remained after that absolution and the sick man was not healed but restored to the Church That the man is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of Leprosie the passage may not impertinently be compared with Levit. XIII 12 13. Whether he had been purified by the Priest before or no however Christ sends him to the Priest to offer what was required from the Leper that was cleansed The Law of Moses hardly supposeth the Leper healed when he was made clean It is a question indeed whether the Disease was ever cureable but by a miracle And therefore is this man sent to the Temple to shew himself to the Priest and offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a tistimony unto them vers 14. That is that he might bear witness that the Leprosie an incurable disease was now healed by miracle as formerly it had been in Miriam and Naaman and so there was now a great Prophet arisen in Israel VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On a certain day IN Talmudic Writing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on a certain time VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the receipt of custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Succah fol. 30. 1. The House of Tribute This thing is like a King of flesh and blood passing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of Tribute He saith to his servants pay the tax to the Publicans VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old is better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Beracoth fol. 51. 1. Is not the old better The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old Wine That is of three years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine of three leaves The Gloss is Of three years because k Schabb. fol. 129. 1. from the time that the Vine had produced that Wine it had put forth its leaves three times CHAP. VI. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the second Sabbath after the first I Have spoken to this already in notes upon Matth. XII Let me add a few things in this place It is a controversie amongst the Jewish Doctors and the Baitheuseans about the exposition of these words that concern the offering of the sheaf of the first fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the morrow of the Sabbath Levit. XXIII 10 11. Gloss. a a a a a a In Rosh hashanah fol. 22. 2. The Baithuseans desired that the first day of the Passover should be on the Sabbath that the offering of the sheaf might fall on the first day of the week And that the Feast of Pentecost might also fall on the first day of the week For they interpreted those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest shall wave the sheaf on the morrow of the Sabbath as if the sense of them were on the morrow of the Sabbath of the Creation Against this the Rabbins dispute with one consent and indeed truly enough affirming that by the morrow after the Sabbath must be understood the morrow after a sabbatical day or after the first day of the Feast So the Targumist Siphra Solomon Menatiem c. So also the Greek Version We may see their Arguments b b b b b b In Siphra and Pesikta and Menacoth fol. 65. 1. The principal Argument is that of Rabban Johanan disputing with a Baithusean in the place last quoted One Scripture saith he saith you shall number fifty days that is from the day wherein you offer your sheaf unto Pentecost Levit. XXIII 16. Another Scripture saith ye shall count seven Sabbaths Levit. XXIII 14. Deut. XVI 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This if the first day of the Feast happen on the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if the first day of the Feast happen in the middle of the week His meaning is this If the first day of the Seven-days Feast of the Passover happen on the Sabbath then the sheaf being offered the next day after the Feast of Pentecost will fall on the next day after the seventh Sabbath But if that first day happen in the middle of the week then from the offering of the sheaf the next day we must not count seven Sabbaths but fifty days For instance suppose we the Lamb eaten on the third day of the Jewish week which with us is Tuesday Wednesday was the first day of the Feast and on Thursday the sheaf was offered then on Thursday again accounting fifty days is the Feast of Pentecost Here Seven Sabbaths come between and four days after the last Sabbath before the Pentecost Where numbring by Sabbaths shortens the space of time but numbring by fifty days fixes the matter beyond scruple And at once it concludes these two things I. That the offering of the sheaf was not restrained to the next day after the Sabbath but to the day after the sabbatical day viz. the first day of the Feast II. That the day of Pentecost was not restrained to the first day of the week as the Baithuseans would have it but might fall on any day of the week What should be the Baithuseans reason why they so earnestly contended to reduce the day of Pentecost always to the morrow after the Sabbath or the first day of the week is not easie to comprehend Perhaps he that disputes the matter with Rabban Johanan gives some hint of it when he tells us Our master Moses loved Israel and knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Feast of Pentecost should be but for one day did therefore appoint it on the morrow after the Sabbath that Israel might rejoyce two days together Whatever the reason was it is certain they misunderstood that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the offering the sheaf the morrow after the Sabbath when it was to be understood of the morrow after a Sabbatical day And so the Greek Version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall offer the sheaf before the Lord to be accepted for you on the morrow after the first day
he would tell us the night of the Sabbath drew on but expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the Sabbath began to shine VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And rested the Sabbath day IF our Saviour was taken down from the Cross about Sun set as it was provided Deut. XXI 23. Jos. VIII 29. then had the Women this interim of time to buy their Spices and dispatch other businesses before the entry of the Sabbath day I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between the Suns So they called that space of time that was between the setting of the Sun and the appearance of any Star II. Might they not have that space of time also that was between the first and second Star We may judge something from this passage r r r r r r Hieros Beracoth fol. 2. 2. In the evening of the Sabbath if he see one Star and do any work he is acquitted but if he see two Stars let him bring his Trespass-offering III. Might they not have some further allowance in the case of Funerals we may judge from this passage s s s s s s Schab fol. 151. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do all works necessary about the dead on the Sabbath day they anoint him they wash him provided only that they do not stir a limb of him c. It was not safe for these Women to shew themselves too buisie in preparing for his interment especially seeing Jesus dyed as a Malefactor and was odious to the people this might exasperate the people against them and so much the more too if they should in the least measure violate the Sabbath day But further besides the honour they gave to the Sabbath it was not prudence in them to break it for a work which they thought they might as well do when the Sabbath was done and over CAP. XXIV VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why seek you the living among the dead a a a a a a Sbemoth rabba fol. 124. 1. A Parable A certain Priest who had a foolish servant went some where without the City the Servant seeking about for his Master goes into the place of burial and there calls out to people standing there did you see my Master here They say unto him is not thy Master a Priest He said yes Then said they unto him thou fool who ever saw a Priest among Tombs So say Moses and Aaron to Pharoh thou fool is it the custom to seek the dead among the living or perhaps the living among the dead Our God is the living God but the Gods of whom thou speakest are dead c. VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And behold two of them were going c. ONE of these was Cleophas vers 18. whom we have shewn to be the very same with Alpheus in another place both from the agreement of the Name for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ in Hebrew serves for both names and also by comparing Joh. XIX 25. with Mark XV. 47. and Matth. XXVII 56. that Peter was the other I do not at all question grounding my confidence upon vers 34. of this Chapter and 1 Cor. XV. 5. This Cleophas or Alpheus we see is the speaker here and not Peter being older than Peter as being the Father of four of the Apostles VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus himself drew near and went along with them b b b b b b Mark XVI 12. AFter that he appeared in another form unto two of them as they walked and went into the Country But what form that was it would be something bold to determine But it seems to be different from the form of a Gardiner and indeed not the form of any Plebeian but rather of some Scholar because he instructs them while they were upon the road and giveth thanks for them when they sate at meat So Beracoth c c c c c c Sol. 45. 2. If two eat together the one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a learned man the other of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unlearned man he that is the learned man gives thanks Hence that passage d d d d d d Bereshith rabba fol. 101. 3. Janneus the King calls out Simeon ben Shetahh Vice-President of the Sanhedrin and a Doctor to say grace after Supper and thus he begins Blessed be God for the meat which Janneus and his guests have eaten to whom the King How long wilt thou persist in thy frowardness Saith the other Why what should I have said Must we bless God for the meat that we have eaten when as I have eaten none at all VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We trusted c. WE trusted it had been he that should have redeemed Israel viz. in the sense that that Nation had of a Redemption which they hoped for from the Gentile yoke But the poverty and meanness of Jesus gave them no ground to hope any such thing should be brought about by Arms as that people had generally dreamed they hoped however it might have been miraculously accomplished as their first redemption from Egypt had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day is the third day c. It is worthy our observation what notice the Rabbins take of the third day e e e e e e Bereshith rabba fol. 62. 2. Abraham lifted up his eyes the third day Gen. XXII 4. It is written After two days will he receive us in the third day he will raise us up and we shall live in his sight Hos. VI. 2. It is written concerning the third day of the Tribes Joseph said unto them the third day Gen. XLII 18. Concerning the third day also of the spyes Hide your selves there three days Jos. II. 16. And it is said of the third day of the promulgation of the Law And it came to pass on the third day Exod. XIX 16. It is written also of the third day of Jonas Jonas was in the belly of the Fish three days and three nights Jon. I. 17. It is written also of the third day of those that came up out of the Captivity And there abode we in Tents three days Ezra VIII 15. It is written also of the third day of the resurrection from the dead After two days will he receive us and the third day he will raise us up It is written also of the third day of Esther And on the third day Esther put on her Royal apparel Esther V. 1. The Targumist adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the third day of the Passover And that indeed is the day we are at present concerned in namely the third day of the Passover If these things were taken so much notice of concerning the third day at that time in the Schools and Synagogues as I see no reason why it should be deny'd then these words of Cleophas may seem to look a little that way as
was no Sepulchre which they digged not up and having got great plenty of such things they Sold them at a great price and filled Rome Necrocorinthiis with the spoils of the Corinthian dead for so they called those works which were taken from the Sepulchres especially such as were made of Earth And when Mummius laid the City waste there were pictures found of admirable workmanship which were brought to Rome For the Arts of Painting and Counterfeiting and other Arts of that kind were very much improved in Corinth and Sicyone The situation of the City now rebuilt was of this nature There was an high Mountain whose perpendicular was three furlongs and an half the Ascent thirty furlongs and it ended in a sharp top The Mountains name was Acrocorinthus At the very foot of Acrocorinthus stood the City The compass of the City made full forty furlongs It was strengthned with a Wall as much of it as the Mountain had laid bare Acrocorinthus also was walled as far as it could be fortified with walling And as we went up they are the words of Strabo the ruins of the old City appeared so that the whole compass was eighty five furlongs The Mountain on the top of it had the Temple of Venus a Temple so wealthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it had more than a thousand whore-Whore-Priests whom Men and Women had dedicated to the Goddess n n n n n n Heredot lib. ◠cap. 92. In the old City heretofore stood the Temple of Juno where all the Corinthian women being gathered together Periander the Tyrant by his Officers stripped stark naked without any difference and having carried their cloths into a certain pit he burnt them to Melissa his deceased wife with whom he laid after she was dead The History of the first founding a Gospel Church in this City Act. XVIII makes it plain that there were very many Jews there and one Synagogue of them at least if not more HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the First Epistle of St. PAUL TO THE CORINTHIANS CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul WHO was also called Saul He had a double name according to his double relation the Hebrew name Saul as he was an Hebrew The Roman name Paul as a Roman It was common in the Jewish nation that among the Jews they went by a Jewish name but among Heathens by another That is either by the same name turned into the Heathen Language as Tabitha to the Jews was Dorcas to them that spake Greek and Thomas to the Hebrews was Didymus to the Greeks and perhaps Silas to the Jews was Tertius to the Romans Rom. XVI 21. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalosh Three and Jason was Secundus compare Rom. XVI 21. with Acts XIX 4. Or they went by some different name As Herod in Luke Act. XII 1 2. is Agrippa in Josephus and John is also Mark Act. XII 12. Hence the Gloss upon Maimonides a Perhaps he hath two names viz. a a a a a a In Cerushin cap. 3. Jewish and that whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are not Jews do call him And that passage The b b b b b b Hieros Gitti◠fol. 43. 2. Israelites without the Land of Israel have names like the names of the Gentiles Yea hearken to what they say in the same Tract c c c c c c Fol. 45. 3. concerning Jews dwelling even in the Land of Israel Perhaps he hath two wives one in Judea another in Galilee And perhaps he hath two names one in Judea another in Galilee If he subscribes his name whereby he goes in Judea to put away her who is in Galilee or the name whereby he goes in Galilee to put away her who is in Judea it is not a divorce It is no wonder therefore if Saul who was born out of the Land of Israel and free of the City of Rome had a Roman name joyned with his Jewish And it deserves observation that he being now made the Apostle of the Gentiles always calls himself by his Gentile name by his Jewish never and that Luke prosecuting his acts calleth his name Saul while the scene of the story is among the Jews but Paul while it is among the Heathen VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctified in Christ Iesus IT seems to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are sanctified in the Law or to respect that Law Deut. XXIII 1 2 c. concerning the excluding very many out of the Church of God which is not so done under Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Called Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A holy Convocation is so rendred in the Language of the LXX Interpreters Leuit. XXIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feasts of the Lord which ye shall call called Holy Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabboth a Rest called holy to the Lord See also vers 4 7 8 c. Sanctified in Christ is a general word which is subdivided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly Saints and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that call on the name of the Lord Saints by profession VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all utterance and in all knowledge THAT is in the Gift of Tongues and Prophesying These he calls in the verse following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimony of Christ that is The testimony whereby Jesus is proved to be the true Messias seeing he bestowed such gifts So Revel XIX 10. The Testimony of Jesus is the Spirit of Prophesie not only the doctrine which the Prophet uttered but the very gift of Prophesying And 1 Joh. V. 8. The Spirit and the Water and the Blood yield a testimony of Christ on Earth The Spirit or the gift of Prophesy The Water or Baptism and the Blood or Martyrdome For seeing the extraordinary gifts of the Spirit did so abound and such infinite multitudes flocked to Baptism in the name of Jesus and very many for that name endured martyrdom it was an undoubted testimony that he was the true Messias VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of Paul c. TO trace the original of this Schism we may have recourse to the twofold division of this Church into converted Jews and Gentiles which appears from their story Act. XVIII The Gentile part perhaps boasted the name of Paul and Apollo the Jewish that of Cephas and Christ. But of them again were divided into two Some of the Gentile partly reverenced Paul either alone or certainly above all others as their Father their Apostle and the first that brought in the Gospel among them however he preached plainly in a low style and not according to humane wisdom and art But some preferred Apollo before him as more profound more elegant and more quaint Doctor See Act. XVIII 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17.
You have mention of her armies Dan. IX ult but with this brand upon them that they are called The abominable army that maketh desolate there styled by their Vulgar Latine as in Matth. XXIV the abomination of desolation But thirdly That which tops up all is that she is called Babylon in this Book of the Revelations and described there as she is For that by Babylon is meant Rome the Romanists themselves will readily grant you if you will grant them the distinction of Rome Pagan and Christian Imperial and Pontifical And the last verse of Chap. XVII puts the matter out of all doubt where it says that the Woman the scarlet Whore which thou sawest is the great City which reigneth over the Kings of the Earth Upon which every one that is acquainted with the Rome-history must needs conclude that no City can there be understood like the City Rome Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever to look for the holy City among the abominable armies and to look for Sion the City of God in Babylon that Mother of Harlots and abominations of the Earth Secondly Whereas old Jerusalem and the Jewish Nation incurred so great a curse and guilt for the murther of the Lord of life as we all know it did it requireth very cogent arguments to prove that Rome that had a hand as deep in that murther should obtain so great a blessing and happiness on the contrary as to be the only Church in the World and the Mother of all Churches There is no Christian but knoweth how deep a hand Jerusalem had in that horrid fact and he knoweth but little that knoweth not that Pontius Pilate was Deputy for Rome there and how deeply also he was ingaged in it as her Deputy And so much be spoken concerning the very Place and how unlikely it is to find the new Jerusalem there How improper it is to imagine that that should be the City of God of which God himself in his Word speaks not one good Word but evil to imagine that he should choose that of all Cities for his dearest spouse that of all Cities had the deepest hand in the murther of his dear Son II. Concerning their Church and Religion If these men that pretend to lead men to the new Jerusalem and lead them to Rome would but speak out and plain and tell them that they will lead them to the old Jerusalem and so lead them to Rome they speak something likely For what is the Church and Religion of Rome but in a manner that of old Jerusalem translated out of Judaick into Roman and transplanted out of Palestina into Italy And there is hardly an easier or a clearer way to discover that she is not the new Jerusalem then by comparing her with the old as God doth most clearly discover the Jerusalem then being Ezek. XXIII by comparing her with Samaria and Sodom divers hours would scarce serve to observe the parallel in all particulars and punctually to compare the Transcript with the Original I shall only and briefly hint two things to you to that purpose And First Let me begin with that distinction that the Jews have in their writings once and again of the Mosaick Law and the Judaick Law or the Law of Moses and the Law of the Jews And they will tell you such and such things are transgressions of the Mosaick Law and such and such are transgressions of the Judaick Law And as they themselves do make the distinction so they themselves did cause the distinction What they mean by the Mosaick Law we all understand and by their Judaick Law they mean their Traditional Law which they call the Law unwritten While they kept to the Law of Moses for a rule of faith and life as they did under the first Temple they did well in point of Doctrine and no heresie and heterodoxy tainted them but when they received and drank in Traditions as they did under the second Temple they drank in their own bane and poison There is in Scripture frequent mention of the last days and the last times by which is meant most commonly the last days of old Jerusalem and of the Jewish oeconomy when they were now drawing toward their dissolution But from what date or time to begin her last days may be some question If you date them from the time she first received and entertained her traditions you do but fit the calculation to the nature of the thing calculated For then did she fall into the consumption and disease that brought her to her grave then did she catch that infection and plague that never left her but grew upon her till it made her breath her last in a fatal end Traditions spoiled her Religion and brought her to worship God in vain teaching for Doctrines the commandments of men Matth. XV. 9. Traditions spoiled her manners and trained her up in a vain conversation received by tradition from the Fathers 1 Pet. I. 18. In a word Traditions as they made the Law so they made the Gospel of no effect and the doctrine of Christ the death of Christ the belief in Christ to be but needless business and things to no purpose Nay Traditions leavened them to hate the Gospel to murther Christ and to persecute his Disciples For by the principles of their Traditions they could do no less than all these Now surely Jerusalem that is above is above this infection and the new holy City certainly brought no such infection from Heaven nor was tainted with this contagion which was the death of the old as a Priest in Israel could hardly be infected with Leprosie But you may see the tokens upon the Church of Rome very thick traditions upon traditions some of so like stamp to those of old Jerusalem that you can hardly know them asunder but all of the like effect and consequence that they make the Gospel of none effect as those did the Law and causing men to worship God in vain while they are taught for Doctrines the commandments of men How great a part of their Religion is nothing else but the commandments of men and other Traditions and how great a part of their Church is built upon nothing else The very chief corner stone in all their fabrick is of no better substance and solidity viz. that S. Peter was Bishop there and there was martyred when the Scripture and reason gives a far fairer probability that he was Apostle to the circumcision in Babylonia and there ended his days Secondly You would hardly think that there was a worse brood in the old Jerusalem than those that we have spoken of the men so infected with the Plague and with a Frenzy with it of traditions And yet I can name you a worse and that was those that had forsaken their Judaism and entertained and embraced the Gospel but at last apostatized from it and revolted to their old
A Residence and University of the Jews in the Country of Babylonia v. I. p. 874 Nebo A Hill in the Plains of Moab from whence Moses had a prospect of Canaan Deut. 34. v. II. p. 296 Nephthali was in the upper Galilee Its length was Northward from Lebanon and the Springs of Jordan and Southward to the South part of the Lake Genesareth which was about forty miles It s breadth was East and West having Asher and the Coasts of Tyre betwixt it and the Great Sea It abounded in Venison and there was the Gospel first Preached v. I. p. 21 v. II. p. 59 66 Neptoah Vid Etam Netophah Jer. 40. 8. in the Tribe of Judah 1 Chron. 2. 54. and 9. 16. v. I. p. 130 Nibshan A City in the Wilderness of Judah Josh. 15. 62. v. II. p. 499 Nicopolis A City in Macedonia Titus 3. 12. that bore the name and badge of the Victory that Augustus obtained against Antony v. I. p. 309 310 Vid. Emaus Nilus The great Delty of the Egyptians and the chief River of Egypt but not the same with what the Scripture calls The River of Egypt v. I p. 26. v. II. p. 9 Vid. Sihor Nineveh The chief City of Assyria prophesied against by Nahum and Jonah some thirty or forty years before it fell and was swallowed up by Babylon vol. I. p. 110 114 Nisibis There was a noted Consistory of the Jews v. II. p. 85 Noaran A place three miles from Jericho v. II. p. 515 Nov Isai. 10. 32. was a City in Benjamin belonging to the Priests so near Jerusalem that it might thence be seen Here the Tabernacle was before it was translated to Gibeon in both which it rested seven and fifty years saith Maimon v. I. p. 56. v. II. p. 42. Nomades were Arabians that lived in Moab v. II. p. 501 O. OBoth The seven and thirtieth Mansion of the Israelites in the Wilderness Vol. I. Pag. 36 Og Wilderness was in Batanea or Bashan the Desert where our Saviour fed 5000 with five Barly Loaves c. Josh. 6. 9. v. II. p. 552 Olivet Mount faced Jerusalem viz. the part of the City so called the Temple and Sion on the East winding North and was so called from the abundance of Olives that were upon it or rather a part of it That part which was nearest Jerusalem being called Bethphage from the Figs thag grew there the next to that Olivet from the Olives and the farthest part Bethany from the Palms or Dates The Foot of it was five Furlongs from Jerusalem saith Josephus The top of it Acts 1. 12. called a Sabbaths days Journy which was about eight Furlongs or a Mile and was the place according to the later sense of our Author where the Tracts of Bethphage and Bethany met Here our Saviour ascended and where he got upon the Ass when he rode into Jerusalem Perhaps it 's the same with 2 Sam. 15. 32. where David taking his leave of the Ark and Sanctuary looked back and Worshipped which place is called by the Greek Interpreters Ros. On this Mount was the Red Heifer burnt Num. 19. 2. directly before the East-gate of the Temple and from this to that was a Bridge made And upon it were two great Cedars under which in Shops were all things sold for Purification On the top of the Mount were the Signal Fires to give notice of the New Moon and which by several places was signified to the Captivity On the right hand as you stood in the East-gate of the Temple was the Mount of Corruption in the face of the Temple At the Foot of it toward the North was Gethsemane the place of Oyl-presses v. I. p. 65 262 349 740. Temple cap. 3. v. II. p. 37 39 40 304 305 485 486 636 637 Ono was three miles from Lydda and not as the Maps near Jordan not far from Jericho It had a Plain near it of the same name Neh. 6. 2. c. which was either the same with Saron or a part of it Betwixt this and Lydda or near to them was the Valley of Craftsmen Nehem. 11. 35. v. II. p. 18 325 Ophir A place in the East part of the World and for which they set out from Ezion Gebar a Port Town on the Red Sea 1 King 9. 26 28. v. I. p. 74 Opotos A City that is watered by the River Chrysorrhoas and which Pliny reckons amongst the Decapolitan v. I. p. 644. v. II. p. 314. Orbo Ezek. 27. 27. A City in the Borders of Bethshan whereabout Elijah was when sed by the Ravens v. II. p. 318 Ornithon or The City of Birds A little City betwixt Sarepta and Sidon v. II. p. 10 Oronas A City in Moab Joseph v. II. p. 316 Orontes formerly called Typhon a River springing between Libanus and Anti-Libanus near Heliopolis and so it should be raised higher in the Map It seems to derive its name from Hauran v. II. p. 365 Vid. Hauran There was another Orontes near Seleucia Pieriae Vid. Seleucia Ostracine Was from Rhinocorura 24 miles from Cassium 26 miles Antoninus v. II. p. 322 P. PAlaeo Biblus A City in the Mldland Phaenicia v. II. p. 312 Palae-Cyrus or old Tyrus is thirty Furlongs or three Miles three quarters beyond Tyre It was destroyed by Nebucbadnezzar v. I. p. 127. v. II. p. 10 Palestine was in length from the Confines of Arabia South to Phaenicia North which began at Ptolemais 139 miles saith Pliny Arabick was there the Mother Tongue Vol. II. p. 10 59 687 Palmyra Vid. Tadmor Paltathah A place not far from Tiberias v. II. p. 71 Paneas or Panium and by the Rabbins Pameas is the place whence arose the Springs of Jordan which Josephus thus describes Near Panjum is a most delightsom Cave in a Mountain c. and under the Cave rise the Springs of the River Jordan Sometimes the Fountain it self is called by that name and sometimes Caesarea Philippi is called also Paneas To this perhaps Acts 7. 43. may have a respect and Remphan may be no other than the Calf of Phan or Panias which is the same with Dan. Vol. II. Pag. 63 673. Vid. Caesarea Philippi Papath A place three miles from Sipporis v. II. p. 74 Paphos Acts 13. 6 13. Was a City in the South-west Angle of the Island Cyprus there was the old City and new and both Maritim places Here was a Temple of Venus v. I. p. 289 290. v. II. p. 688 Paran Numb 10. 12. and 12. 16. was the general name of the terrible Wilderness that lay on the South Point of the Land of Canaan It was from Libanus 100 miles v. I. p. 34. v. II. p. 8 Pareccho A Fortified Town in the Nether Galilee v. II. p. 57 Patmos An Island in the Iâ—arean Sea of about thirty miles compass where St. John had his Visions Vol. I. Pag. 341 Pella A City of Moab the furthest Northern Coast of Peraea and the South Coast of Trachonitis It was a Decapolitan City and rich in Waters It is commonly
p. 1077 1078. Why we are justified by perfect Justification and not sanctified by perfect Sanctification or holiness answered 1153 K. KARAITS the difference between them and those that are said to be without Page 339 Kedron what 37 c. Kenite Salamean or Salmean the same and what 499 Kenites who 329 Keri and Cethib or the differing reading of the Hebrew Text what 139 140 Ketsarah a little City without Zippor 75 Keys of the Kingdom of Heaven what 205 c. Kidron the Brook was a sort of Sinck or common Sewer to Jerusalem 607 Kingdom of Heaven in Matthew is called the Kingdom of God in the other Evangelists p. 114. The Kingdom of Heaven implies four things p. 115. The Phrase very frequently occurs in the Jewish Writers p. 115. By it they mean the inward love and fear of God as also the Exhibition and Revelation of the Messiah p. 116. To be of the seed of Abraham or the stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Kingdom of God the Kingdom of Heaven in Matthew is called the Kingdom of God in the Evangelists p. 114. The Kingdom of God coming in power is used for Christ's coming in his vengeance and power to destroy the unbelieving and wicked Nation of the Jews p. 346. Kingdom of God or of Heaven what in the Gospel And what among the Jews 461 462 Kiriath-Jearim in former time was called Baal or Baalath 42 Knee in what use in Adoration 347 Know in Scripture is used for own and acknowledge 699 Kubi where situate 51 L. LAbourers a Jewish Parable concerning them Page 221 Lake of Genesaret in the Old Testament called the Sea of Cinnereth in the New also the Sea of Galilee and Sea of Tiberias 65 Lake of Samochonitis in Scripture is the waters of Merom c. 64 Land of Israel how divided by the Jews p. 1 2. The Land possessed by those that came up out of Babilon was divided into three parts p. 2. Several great Mysteries and Offices confined to the Land of Israel p. 2. The Talmudick Girdle of the Land under the second Temple what p. 3. A great part of the Land viz. South-Judea was cut off under the second Temple p. 4. Jewish Idumea what part of the Land p. 4. The seven Seas according to the Talmudists and the four Rivers compassing the Land what p. 5. A description of the Sea Coasts thereof out of Pliny and Strabo p. 10 11. Land of Israel was the Land of the Hebrews before it was the Canaanites the original Title of it from the confusion of Tongues p. 326 327. It s breadth and length 319 to 323 Language of Ashdod what 505 Language Hebrew Language put for the Chaldee Language 545 Languages the Confusion of Languages was the casting off of the Gentiles and confusion of Religion p. 648. The Fathers of the Sanhedrim were to be skilled in many Languages 782 Lasha is Callirrhoe 296 Last Days and Times put for the times immediately preceding the destruction of Jerusalem and the end of the Jewish State p. 626 1074. Last Days what they generally signifie in Scripture 1074 1097 1104 1117 Last Days of Jerusalem are characterized in one regard for the best in another for the worst of times p. 1179. Last Days of Jerusalem and the Jewish State are named as the last days of the World 1186 1200 Lavatory of Bethany what 305 Laver described 33 34 Law Christ was to bring in a New Law but not to abolish the old p. 137. The Text of the Law was writ in the Hebrew and not in the Assyrian Letter p. 138 139. Law written and Oral what And how explained by the Scribes and Doctors p. 422 423. What the difference between coming to God in the Law and coming to God by the Law p. 599. Law used for the Scripture i. e. Moses and the Prophets â—oo both the former and the later p. 787. Women not allowed to read the Law in the Jews Synagogues though a Child or a Servant might p. 788. The Jews say there are six hundred and thirteen Precepts in the Law of Moses p. 1114. Christ was a member of the Church of the Jews proved and under the obligation of the Law p. 1037. The Law was thought by the Jews to restrain and bind the outward Action only not regarding the inward Thought p. 1098. The Jews read the Books of the Law and Prophets only in their Synagogues the rest they read not p. 1102. The manner of giving the Law is an assurance of the last Judgment p. 1119. Judaick and Mosaick Law how distinguished by the Jews p. 1199. Whether God shewed more mercy in giving the Law or in giving the Gospel p. 1230. The commandments of the Law were given for Gospel ends p. 1231. The performing of the Law in one sense is impossible yet the keeping of it in another is possible 1231 Law Ceremonial Christ was under the obligation of the Ceremonial Law and that in three respects p. 1037. Ceremonial Law why instituted p. 1069. It was not the Covenant of Works but the Mode or Manner of the administration of the Covenant of Grace Page 1069 Law Moral obligeth under the Covenant of Grace 1069 1070 Law writ in Adams heart upon Creation what 1325 Lawyers were Doctors of the Law they were of several sorts p. 421 to 423. Lawyers and Teachers of the Law what 433 434 Laying hands upon the sacrifice what and for what end 531 Lazar used for Eleazer 454 Lazarus his Soul was in Heaven those four days he was dead 1352 Learners or Disciples after the days of Rabban Gamaliel did use to sit while they were instructed p. 395 396. They had power to ask the Doctors any questions as they went along in their Expositions and Lectures 396 Learning humane Learning is exceeding useful nay exceeding needful to the expounding of the Scriptures p. 1033. Two objections of those that deny this Proposition answered 1034 Leaven put for Doctrin and a naughty Heart and Affections 204 Lectures at them the Gesture was the Teachers sat and the Learners stood 193 Legion includes an unclean company and of exceeding power 340 341 Legends two or three of them Papal and Judaical 494 495 Lepers how they were to dwell alone 460 461 Leprosie and the Doctrin of it under the Law points out very well the Guilt and Doctrin of Sin p. 164 165. The custom of putting the blood upon the Ear of him that was cleansed of a Leprosie according to that command Lev. 14 14. what 1038 Levites The Cities of the Levites and the Land about them was large called their Suburbs being Cities of Refuge and Universities They and the Priests were the setled Ministry of the Church of Israel they always lived upon Tithes when they studied in the Universities or preached in the Synagogues and attended on the Temple Service p. 86. Priests and Levites what was lawful and unlawful in them 382 Libanus called the Mountain
from other Men. 99 100 Nazareth its situation 495 496 Nazarites they were forbid the total use of Wine whether the Law about the Nazarites had not some reference to Adam while he was under that Prohibition in the state of innocency p. 382. Only two Nazarites were set apart by God viz. Sampson and the Baptist three hundred at once made themselves Nazarites by their own voluntary vow p. 384. They being forbid the total use of Wine how could they keep the commands referring to the keeping the Passover c. in which Wine was used p. 382. They wore long hair among whom Absolom was one p. 774. Why they let their hair grow long 774 Nazaritâ—sin what and how the Vow of it was sometimes laid aside 1219 1220 Neapolis the Jews in scorn called it Sychar 52 53 Neighbour and Brother what the difference between them p. 141. Neighbour the Jews denyed any Gentile to be their Neighbour p. 425. Who is our Neighbour p. 1298. We are to love our Neighbour as our selves what 1301 New Creation new Heaven and new Earth put for the times and state of things immediately following the Destruction of Jerusalem and the Jewish State Page 626 New Jerusalem the Holy City why called New and why Holy City p. 1196 1197 1198. What it is not and what it is and where to be found 1197 to 1202 New Testament why it so exactly follows the Translation of the Septuagint in the Old Testament p. 403. New Testament Phrases and Passages the surest and safest way to understand them viz. is not to frame a sense of our own which we think fair and probable but to observe how they were understood by them to whom they were uttered 1041 1042 Nicholaitans that impure Sect did not spring from Nicholas the Deacon but took the Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necola p. 662. They impudently did oppose the Decree of the Apostles p. 695 696. They were wicked Hereticks perswading to eat things offered to Idols and to commit Fornication p. 756. Notwithstanding the affirmation of Antiquity they did not spring from Nicolas one of the seven Deacons 756 Nicholaitism and Judaism were two errors on each hand the Gospel into which some Primitive Christians did fall 1097 Nicodemus the reason of his Name and what he was he was also called Bonai he was exceeding rich and yet his Family fell to great poverty 513 532 Nicoplois what 371 Noah's Flood was a prognostication and assurance of the Last Judgment 1104 Nob a City of the Priests from whence one might easily see Jerusalem 42 Numbers and Things near alike are said to be the same 99 100 Nunship or Virginity the vow of it among the Papists is accounted a devout and sacred Thing which is false and never to be proved by them 1216 1217 1219 O. OATHS in the Jewish Writings reduced to a Promissory Oath p. 148. A vain or rash Oath concerning which four Things and an Oath concerning something left in trust and a Testimonial Oath what p. 149. The Jews only took care of the truth of the thing sworn and not of the vanity of swearing it was customary among them to swear by Creatures Page 149 Obedience of Christ made his blood justifying and saving p. 1255. It conquered Satan and satisfied God p. 1256 Christ died meerly out of obedience p. 1257. His obedience does not dissolve the obedience of a Christian. 1263 Obeying and Believing are not to be separated 1263 Obolus what 468 Offering of water used at the Feast of Tabernacles how performed whence derived and what the meaning of it 560 Officiousness a great fault in an Historian 1142 1143 Old Testament how the Jews divided the writings of it p. 483 584. When any place of the Old Testament was cited by the Jews they delivered it always in the very Original Words p. 694. The Sadducees are said by some to refuse all the Books of the Old Testament except the Five Books of Moses 1101 Ono where and what 325 c. Opinion and a Scripture Text distinguished 758 Orbo the City 317 Original Text of the Hebrew whether corrupted or not 131 Orphan Amen or Psalm what 786 Outward Action the Jews thought the Law was to restrain and bind the Outward Action only not regarding the inward Thought Page 1098 Oyntment precious how prized 352 P. PALESTINE the third called Palestine the healthful whence the Name Page 293 294 Paneas or Panias the spring-head of Jordan there being none such thing as two Fountains 62 63 64 298 Papacy it followeth Jannes and Jambres and is the great Resister of the Truth of the Gospel 1188 1189 Papists the improbability ridiculousness and irreligion of their holding that the Patriarchs were in Purgatory 1342 1343 Parables were the Jews most familiar Rhetorick p. 193. Parables were used by Christ among the Jews because they would not see the Light 339 Paradise what the Jews understood by being in Paradise p. 477 478. Paradise put for the state of the blessed 1272 1273 Paras was the space of fifteen days immediately before the Passover Pentecost or the Feast of Tabernacles 635 Pardon and Salvation it s the greatest difficulty to make Men fit and capable for them p. 1276. What are the sure Grounds of hope for Salvation and Pardon p. 1277. Pardon is the gift of God as well as Repentance 1277 Parents It was the opinion of the Jews that Children born crooked maimed or defective was according to some sin of the Parents p. 568. Why the Children suffer for the Parents sins the Justice thereof p. 1316 1317. This only designs corporal or external punishment 1318 Parsa a Parsa was four miles 319 Paschal Supper the whole Method and Order of it in eight Particulars p. 257 258. How Wine came to be there and what quantity they drank 259 260 Passover or Paschal Lamb how made ready in five Particulars p. 255 256. Whether Christ kept his Passover the day before the Jews i. e. on the fourteenth not the fifteenth day of the Month. p. 353 356 357. The difference between the first Month and the second p. 354. Preparation of the Passover what p. 356 to 358. After the Lamb was eaten every Israelite was bound within that seven days Solemnity First To appear before the Lord in the Court and that with a Sacrifice this was called the Appearance p. 356. Secondly To solemn joy and mirth and that also with Sacrifices this was called Chagigah The Festival p. 356 357. Whether was it lawful to depart from Jerusalem till the seven days of the Passover were ended p. 394 395. How the Passover was prepared for many days before it actually began 550 Passovers four intervened between Christ's entrance into his publick Ministry and the time of his Death with the several Actions which he did about the time of each 1033 Patriarchs where they were buried p. 668. Whether their Souls were in Purgatory 1342 c. Paul and Saul his Roman and Hebrew Name and why p. 687 1191.
thought not so honorably of any Version as they did of the Hebrew Bible 803 804 Village a Village was where there was no Synagogue 87 Villages Cities and Towns distinguished 333 334 Vine whether not that Tree in Paradise which was forbidden to Adam 346 Vinegar was the common drink of the Roman Souldiers 477 Virgins Saint Austin's determination about chaste Matrons and Virgins ravished by the Enemy when they broke into the City what 1095 Umanus a Mountain where situate 516 Uncircumcised many among the Jews both Priests and People were uncircumcised Page 760 Unclean with a touch what p. 164. Of all uncleanness Leprosie was the greatest p. 165. Meats unclean what p. 199 200. Unclean and Prophane or Polluted distinguished 199 200 Universities the Cities of the Levites were Universities the Priests were maintained there by Tyths 86 Unlearned Men how they may know the Truth among various and different opinions 1287 Unregenerate Men whether all alike may be said to be of the Devil 1307 Until signifies either concluding or excluding 1235 Vow of Jephtha how to be understood whether he did or did not Sacrifice his Daughter p. 1215 to 1218. Very great care prudence and piety should be used in making a Vow p. 1218. The Vow in Baptism whether obligatory to Infants 1221 Vows difficult to be kept the Casuist Rabbins did easily absolve p. 703. Vows of Consecration and Obligation or Prohibition what 200 201 Urim and Thummim p. 336. What they were and the manner of the inquiry by them p. 1067. Urim and Thummim Prophesie and Revelation were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Usha famed for Decrees made and other things done there by the Jewish Doctors 76 W. WAshing of Hands this was a great mystery of Pharisaism and abounded with nicities p. 199 200. Washing and plunging their Hands what and how they differ p. 344 345. Washing of Hands of how great esteem among the Jews p. 431. Washing of Cups and Platters what p. 431 432. Washing after touching a dead body what Page 790 Watches in the night were three 198 Water the custom of fetching water at the Fountain Siloam and pouring it on the Altar what 1039 Water Gate where situate 510 Water Offering used at the Feast of Tabernacles how performed whence derived and what the meaning of it 560 Water Purifying how curious the Jews were in performing it 34 Ways in the Land of Israel their breadth 323 Wedding to go to a Wedding was reckoned among the works of mercy 246 Week the Days thereof how reckoned by the Jews by the name of first and second of the Sabbath and so on 274 Whiting of the Sepulchres what 235 Whoredom strangely committed under the pretence of Burial 323 Wicked their prosperity did once occasion both weeping and laughing 706 Wicked Men's sins are set down in Scripture that we may avoid them p. 1306. Their wicked Actions shew they be of the Devil p. 1307. Wicked Men long suffered of God is sometimes not the goodness of God to them 1311 Wicked One that wicked One put for the Devil and why he is so called 1306 1307 Widdow gadding about what and what wickedness such run upon p. 123. Widdow where she dwelt in her widowhood 309 Wild-beasts why God did not drive them out of Canaan as well as he did the Canaanites p. 1224. England happy in wanting Wild-beasts p. 1224. Wood devoured is put for Wild-beasts devoured 1224 Wilderness sometimes signifies Fields or Country in opposition to the City sometimes a Campain Country where the ground was not distinguished by Fences sometimes the deserts p. 113 294 295. Wilderness of Judah and of Judea distinguished p. 295 c. A Scheme of the Wilderness of Judah or Idumea adjacent p. 296 297. The Wilderness of Judea where John Baptist was what It was full of Inhabitants Page 296 297 Will and Power of God being well understood and submitted to take off carnal Atheistical Disputes 1320 1321 Wine the Jewish Doctors say that to drink a quart of Wine makes one drunk and so much every one of them drank in their Sacred Feasts judge then how soberly they carried it in those Feasts if they mingled not much water with their Wine p. 61. Wine and Myrrhe used to be given to those that were to dye to make them insensible 267 Wisdom fourfold what 743 Wisemen from the East what their Names and what their Country p. 108 109. Wisemen they were in likelihood Doctors and Scribes in the Sanhedrim but not Members of it like our Judges in the House of Lords 422 Wish Paul wisheth himself accursed for his Brethren the Israelites a strange wish what the meaning of it 1293 1294 1296 Witches a famous Story of eight Witches at Ascalon 14 15 Witness or Testimony was of three sorts vain standing and of the words of them that agreed 355 357 Witnesses false Witnesses what p. 262. They were to suffer the same things which their perjury designed to have brought upon others 263 Women as well as Men under the vail of Sanctity and Devotion practised all manner of wickedness p. 123. Women were exempt from very many Rites in the Jewish Religion which the Men were obliged to p. 123. The Women in Israel were generally Sorceresses p. 244. Whether Women had any Office in the Temple p. 394. There were Women of ill Name among the Jews and several sorts of them p. 414. Women labouring in the Lord and being Servants of the Church what p. 775. What a reproach it was for Women not to be married 1216 1217 Wonder Man is a wonder 1225 Wood devoured put for Wild-beasts devoured 1224 Word as Christ is called The Word of the Lord doth frequently occur amongst the Targumists p. 519 5â—0 How the Spirit worketh by the Word 1152 Word of God not his Providence is the Rule for Men to go by 1276 Working or not working on the Passover Eves the Galileans differed from the Jews about it 78 World how the Jews divided it p. 1. World put for the Gentiles p. 1. How taken by the Jewish Schools p. 534. The World was to be renued at the coming of the Messias p. 220. Saints judging the World expounded against the Fifth Monarchists p. 753. Old and New World doth generally signifie in Scripture the Old Law and New Gospel proved p. 1074 1075. The original of the World strangely misapprehended by some Heathen Philosophers p. 1320 1321. Why God made the World seeing he will mar it in time p. 1322. The World was created in September p. 1322 c. World to come this was a Phrase in common use to oppose the Heresie of the Sadducees who denied immortality it always signified the times of the Messias 190 240 Worms to be devoured by Worms was reckoned an accursed thing only befalling Men of greatest impiety Page 684 Worship of the Jews in the Temple was Sacrificing Washing Purifying c. and worship in the Synagogues was Reading Preaching Hearing and Praying
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
Ieroboam 3 Division 3 and Garrisoneth them He entertaineth the Priests and Levites that out-ran Idolatry for Jeroboam had expelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from having their liberty to go up to Jerusalem in the courses and from exercising their functions in the several Cities of their abode ver 14. Three years do Rehoboam and his people of Judah well and uprightly and walk in the ways of David and Solomon vers 17. Observe the ways of Solomon to be paralleld with the ways of David and the ways of David and Solomon commended as patterns of holy walking and this very place and passage may resolve that Solomon was no more finally cast away for his Idolatry then David was finally cast away for his Adultery and Murder Rehoboams Marriages are reckoned here where the text is speaking of his establishment and prosperity and so it would conclude all the particulars of that before it fall to the story of his declining but the most of his Marriages were made before he came to the Kingdom even in the life-time of his father Solomon and he followed the humour of his father very much in desiring many wives His son Abijam reigned but three years after his seventeen and yet is he the father of eight and thirty Children which makes it more then probable that he was born before his father was King 2 Chron. 13. 21. One of Rehoboams wives is said to be Maholah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremoth the son of David written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly Tamar the Daughter of Absalom she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was left his only Child his three Sons being dead 2 Sam. 14. 27. 18. 18. and he called Jeremoth partly to intimate his lifting up in pride when he rebelled against his father and his lifting up in the Oak where he took his end and partly to distinguish him from another Absalom whose daughter also Rehoboam married which was called Maachah 1 KING XII From vers 25. to the end of the Chapter Rehoboam 2 Ieroboam 2 Division 2 JEroboam in a hellish policy setteth up Idols in Bethel Rehoboam 3 Ieroboam 3 Division 3 and Dan to keep Israel from Jerusalem least they should revolt to the house of David And he ordaineth a feast of Tabernacles in the eighth month like that at Jerusalem in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the people went after one of his calves to Dan v. 30. for ere long Abijah the King of Judah had recovered Bethel 2 Chron. 13. 19. 2 CHRON. XII All the Chapter REHOBOAM and Judah World 3033 Rehoboam 4 Ieroboam 4 Division 4 become wicked Shishak World 3034 Rehoboam 5 Ieroboam 5 Division 5 plundereth Jerusalem It may be Rehoboam 6 Ieroboam 6 Division 6 his quarrel was in reference to Rehoboam 7 Ieroboam 7 Division 7 Pharaohs Daughter Solomons Rehoboam 8 Ieroboam 8 Division 8 wife She belike was either his Rehoboam 9 Ieroboam 9 Division 9 Daughter or Sister and if she Rehoboam 10 Ieroboam 10 Division 10 had a Son it is wonder he reigned Rehoboam 11 Ieroboam 11 Division 11 not Rehoboams mother was Naamah Rehoboam 12 Ieroboam 12 Division 12 an Ammonitesse it may be Rehoboam 13 Ieroboam 13 Division 13 she was a young Lady that David Rehoboam 14 Ieroboam 14 Division 14 brought away when he took Rehoboam 15 Ieroboam 15 Division 15 Rabbah For golden Shields Rehoboam Rehoboam 16 Ieroboam 16 Division 16 maketh shields of brass Rehoboam 17 Ieroboam 17 Division 17 Rehoboam dieth 1 KINGS XIII all And XIV all A Double miracle wrought Rehoboam 4 Ieroboam 4 Division 4 at Bethel the Altar rent World 3034 Rehoboam 5 Ieroboam 5 Division 5 and the Idol Shepheards arm Rehoboam 6 Ieroboam 6 Division 6 clean dried up as Zech. 11. 17. Rehoboam 7 Ieroboam 7 Division 7 yet his eyes darkned that he will Rehoboam 8 Ieroboam 8 Division 8 see nothing A false Prophet to Rehoboam 9 Ieroboam 9 Division 9 uphold the Idolatry findeth a Rehoboam 10 Ieroboam 10 Division 10 trick to undo the true Prophet Rehoboam 11 Ieroboam 11 Division 11 that had spoken against it Rehoboam 12 Ieroboam 12 Division 12 God giveth up the true Phrophet to a Rehoboam 13 Ieroboam 13 Division 13 Lion for disgracing his message Rehoboam 14 Ieroboam 14 Division 14 And maketh the false Prophet Rehoboam 15 Ieroboam 15 Division 15 prophesie truly of the ruine of Rehoboam 16 Ieroboam 16 Division 16 those Idolaters Jeroboam looseth Rehoboam 17 Ieroboam 17 Division 17 his best Son Ahijah yet none of these strange and fearful occurrences avail with him to reduce or reverse him from his Idolatry the time of the renting of the Altar at Bethel is uncertain but it was not presently after the building of it for there were now divers high places set up in Samaria as well as in Bethel 1 King 13. 32. Nor is the time of Abijahs death determinable If Shechem and Tirzah were not one and the same Town it appeareth that Jeroboam had removed his Court when his son dieth from where it was when he first erected his Idols Compare 1 King 12. 25. with Chap. 14. 17. and so it may argue that there was some space between There are continual and bitter wars between Rehoboam and Jeroboam all their time though Shemaiah had parted them at the first offer of a battel after the division 1 KING XV. From beginning to ver 9. ABIJAH reigneth wickedly World 3047 Abijah 1 Ieroboam 18 Division 18 three years he fighteth Abijah 2 Ieroboam 10 Division 19 with Jeroboam and slayeth 500000 men the greatest slaughter that ever was at one field in any Story Abijah is also called Abijam and his Mother is called both Maachah and Michah and his Grandfather by his Mothers side is called Absalom and Uriel Such changes of names are frequent in Scripture and sometime so altered by the Holy Ghost purposely to hint something to us concerning the Person and sometimes so â—…red by the people among whom such persons lived they giving them some common name answerable to some qualification or action that they saw in them or in reference to their family or some person of their family from which they descended The Book of Chronicles layeth no wickedness to the charge of this King that we have in hand and therefore sticketh not to joyn Jah the name of God to his name but the Book of Kings that chargeth him with the wickedness of his Fathers ways doth him not that honour in his name but hath changed Jah into Jam. His mother that was named Micah or Michaiah when she cometh to be Queen may be conceived to have her name changed and she is named after the first Mother of a renowned family in that Tribe from whence she descended 1 Chron. 8. 29. She was of Gibeah the City of Saul and it is very probable of the kinred of Saul and therefore her
Lavatory of Bethany PARDON the word which I am forced to frame left if I had said The Bath or the Laver they might streighten the sense of the thing too much That place whereof we are now speaking was a Pool or a Collection of waters where people were wont to wash and it agreeth very well with those things that were spoken before concerning Purifications Here either unclean men or unclean women might wash themselves and presently buying in the neighbouring Shops what was needful for Purification they betook themselves to Jerusalem and were purified in the Temple Of this place of washing whatsoever it was the Gemarists speak in that story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Bab. Cholin fol. 53. 1. A Fox rent a Sheep at the Lavatory of Beth Hene and the cause was brought before the Wisemen and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a rending We doubt not that Beth Hene is Bethany and this cause was brought thence before the Wise men of Jerusalem that they might instruct them whether it were lawful to eat of the carcas of that sheep when the eating of a beast that was torn was forbidden See if you please their distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snaâ—ching away by a wild Beast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tearing in the place cited where they discuss it at large Travailers speak of a Cistern near the Town of Bethany neer which in a field is shewn the place where Martha met our Lord coming to Bethany They are the words of Borchard the Monk Whether the thing it self agrees with this whereof we are speaking must be left uncertain SECT IV. Migal Eder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY occasion of these places discovered to us by the Talmudists I cannot but observe another also out of them on another side of the City not further distant from the City than that whereof we now spake if it were as far distant as that That is Migdal Edar or the Tower of the Flock different from that mentioned Gen. XXXV 21. The Jerusalem Talmudists of this our place speak thus g g g g g g Hieros Kidd fol. 63. 1. The Cattle which are found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem as far as Migdal Eder on every side c. The Babylonian Writers more fully h h h h h h Bab. Kidd fol. 55. 1. The Cattle which are found from Jerusalem as far as Migdal Eder and in the same space on every side being males are burnt offerings females are peace offerings In that place the Masters are treating and disputing Whether it is lawful to espouse a Woman by some consecrated thing given in pledg to assure the thing And concerning Cattle found between Jerusalem and Migdal Eder and the same space every where about Jerusalem they conclude that they are to be reputed for consecrated Because it may be supposed as the Gloss speaks that they were strayed out of Jerusalem for very many Cattle going out thence were to be sacrificed They have a tradition not unlike this as we said before of mony found within Jerusalem i i i i i i Bava Mezia fol. 26. 1. Monies which are found in Jerusalem before those that buy Cattle are always tithes c. But to our business From the words alledged we infer that there was a Tower or a place by name Migdal Eder but a very little space from Jerusalem and that it was situate on the South side of the City I say A little space from Jerusalem for it had been a burthen to the Inhabitants dwelling about the City not to be born if their Oxen or smaller Cattle upon any occasion straying away and taken in stray should immediately become consecrated and that the proper Owner should no longer have any right in them But this Tower seems to be situate so near the City that there was no Town round about within that space We say also that that Tower was on the South side of the City and that upon the credit shall I say or mistake of the LXX Interpreters SECT V. The LXX Interpreters noted HERE Reader I will resolve you a riddle in the LXX in Gen. XXXV In Moses the story of Jacob in that place is thus They went from Bethel and when it was but a little space to Ephratha Rachel travailed c. And afterwards Israel went on and pitched his Tabernacle beyond the Tower Eder The LXX invert the order of the history and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel dyed For thus they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Jacob departing from Bethel pitched his tent over against the Tower Gader And it came to pass when he approached to Chabratha to come to Ephratha Rachel travailed c. I suspect unless I fail in my conjecture that they inverted the order of the history fixing their eyes upon that Migdal Eder which was very near Jerusalem For when Jacob travailed from Bethel to the place of Rachels Sepulchre that Tower was first to be passed by before one could come to the place and when Jacob in his journey travailed Southward it is very probable that Tower was on that quarter of the City There was indeed a Migdal Eder near Bethlehem and this was near Jerusalem and perhaps there were more places of that name in the Land of Israel For as that word denotes The Tower of a Flock so those Towers seem to have been built for the keeping of Flocks that Shepherds might be there ready also anights and that they might have weapons in a readiness to defend their Flocks not only from wild beasts but from robbers also And to this sense we suppose that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of the Keepers is to be taken in that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Tower of the Keepers to the strong City 2. King XVII 9. XVIII 8. Hence the Targumist Jonathan to distinguish Migdal Eder of Bethlehem from all others thus paraphraseth Moses words And Israel went forward and pitched his Tabernacle beyond Migdal Eder the place whence the Messias is to be revealed in the end of days Which very well agree with the history Luke II. 8. Whether Micha Chap. IV. 8. speak of the same enquire SECT VI. The Pomp of those that offered the first fruits WE have spoken of the places nearest the City the mention of them taking its rise from the Triumph of Christ sitting upon the Ass and the people making their acclamations and this awakens the remembrance of that Pomp which accompained the bringing of the first fruits from places also near the City Take it in the words of the Masters in the place cited in the Margin After l l l l l l Biccurim c. 3. what manner did they bring their first fruits All the Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were of one station that is
out of which one Course of Priests proceeded were gathered together into a stationary City and lodged in the Streets In the morning he who was the first among them said Arise Let us go up to Zion to the house of the Lord our God An Ox went before them with gilded horns and an Olive crown upon his head The Gloss is That Ox was for a Peace-offering and the Pipe played before them until they approached near to Jerusalem When then they came to Jerusalem they crowned their first fruits that is they exposed them to sight in as much glory as they could and the chief men and the high Officers and Treasurers of the Temple came to meet them and that to do the more honour to them that were coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the workmen in Jerusalem rose up to them as they were in their shops and saluted them in this manner O our brethren Inhabitants of the City N. ye are welcome The Pipe played before them till they came to the Mount of the Temple When they came to the Mount of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even King Agrippa himself took the basket upon his shoulder and went forward till he came to the Court the Levites sung I will exalt thee O Lord because thou hast exalted me and hast not made mine enemies to rejoyce over me Psal. XXX 1. While the basket is yet upon his shoulder he recites that passage Deut. XXVI 3. I profess this day to the Lord my God c. R. Judah saith when he recites these words A Syrian ready to perish was my Father c. vers 5. he casts down the basket from his shoulders and holds his lips while the Priest waves it hither and thither The whole passage being recited to vers 10. he placeth the basket before the Altar and adores and goes out CHAP. V. Dalmanutha Mark VIII 10. I. A Scheme of the Sea of Genesaret and the places adjacent II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of Widowhood Zalmon Thence Dalmanutha MAtth. XV. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And came to the coasts of Magdala Mark VIII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Came into the parts of Dalmanutha The story is one and the same and that Country is one and the same but the names Magdala and Dalmanutha are not so to be confounded as if the City Magdala was also called Dalmanutha but Dalmanutha is to be supposed to be some particular place within the bounds of Magdala I observe the Arabick Interpreter in the London Polyglot Bible for Dalmanutha in Mark reads Magdala as it is in Matthew in no false sense but in no true interpretation But the Arabick of Erpenius his edition reads Dalmanutha Erasmus notes saith Beza upon the place that a certain Greek Copy hath Magdala And Augustin writes that most Copies have Mageda But in our very old Copy and in another besides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the parts of Dalmanuthâ—… is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Coasts of Madegada If the name and situation of Magdala in the Talmudists had been known to these Interpreters I scarcely think they would have dashed upon so many uncertainties We have largely and plainly treated of it in another Volume out of those Authors and out of the same unless I mistake something may be fetched which may afford light to Marks Text of Dalmanutha Which thing before we take in hand perhaps it will not be unacceptable to the Reader if we describe the Sea of Genesaret and the places adjoyning by some kind of delineation according to their situation which we take up from the Hebrew Writers SECT I. A Scheme of the Sea of Genesaret and the places adjacent COmparing this my little Map with others since you see it to differ so much from them you will expect that I sufficiently prove and illustrate the situation of the places or I shall come off with shame I did that if my opinion deceive me not a good while ago in some Chapters in the Chorographical Century I will here dispatch the sum total in a few lines I. a a a a a a Megill fol. 6. 1 Hieros Erub fol. 23. 4. Id. Kiddush fol. 64. 3. Id. Shtviith fol. 36. 3. Chammath was so called because of the warm baths of Tiberias from which it was so very little distant that as to a Sabbath days journey the men of Tiberias and the men of Chammath might make but one City It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Gadara not only to distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Pella that is Callirrhoe but because a part of it was built upon the bank of Gadara and another part upoâ— the bank of Nephthali or Tiberias the bridge lying between which shall be shewn presently Tiberias stood touching on the Sea b b b b b b Megill in the place above for on one side it had the Sea for a Wall Genesaret was a place near Tiberias where were Gardens and Paradises They are the words of the Aruch Capernaum we place within the Country of Genesaret upon the Credit of the Evangelists Matth. XIV 34. and Mark VI. 53. compared with Joh. VI. 22 24. c c c c c c Joseph in his own life Taricha was distant from Tiberias thirty furlongs Bethmaus four furlongs Magdala was beyond Jordan for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala of Gadara and that which is said by the Talmudists d d d d d d Hieros in â—â—ubh in the place above The Gadarens might by the permission of R. Juda Nasi come down to Chammath on the Sabbath and walk through it unto the furthest street even to the bridge is expressed and expounded by them in the same place That the people of Magdala by the permission of R. Juda Nasi went up to Chammath c. From which single tradition one may infer 1. That Magdala was on the bank of Gadara 2. That it was not distant from Chammath above a Sabbath days journey 3. That it was on that side of Chammath which was built on the same bank of Gadara by which it reached to the bridge above Jordan which joyned it to the other side on the bank of Galilee e e e e e e Joseph in his own life Hippo was distant from Tiberias thirty furlongs With which measure compare these words which are spoken of Susitha which that it was the same with Hippo both the derivation of the words and other things do evince R. Juda saith f f f f f f Bereshiâ—h rab Sect. 31. The Monoceros entred not into Noahs Ark but his whelps entred R. Nehemiah saith Neither he nor his whelps entred but Noah tyed him to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he made furrows in the waves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much space as is from Tiberias to Susitha And again g g g g g g Ibid. Sect. 32. The
the Synagogue were done p. 185. Sabbath from the second first what p. 184. Sabbath to the Jews was a day of junkets and delicious Feasting p. 184. What worldly things were not to be done on it p. 184 187 547. And what worldly things might be done on it p. 186 187 547 The care of the Sabbath lay upon Adam under a double Law p. 186 187. Sabbath days journy what p. 304. The Preparion of the Sabbath what p. 358. Second Sabbath after the first what p. 409. The Jews used to get much and excellent Victuals on that Day for the honour of the Day p. 445 446. The Jews allowed all necessary things to be done on that day as to heal the sick c. p. 446. To save Beasts in danger p. 446. The night before the Sabbath candles were lighted up in honour of it and the Evening of the Sabbath was called Light p. 479. The length of the Sabbath days journey at first was twelve Miles with the reason afterward it was confined to two thousand cubits or one mile p. 485 486 636 637. Circumcision as given by Moses gives a right understanding of the nature of the Sabbath p. 557. The institution of the Sabbath and how God rested on it p. 1325. Resting on it hath four ends Moral to rest from Labours Commemorative to remember God's creating the World Evangelical referring to Christ and Typical to signifie eternal Rest. p. 1327. It was given to the Jews at Sinai to distinguish them from all other people p. 1327 1328. It s antiquity c. Page 1328 Sabbath Christian the Jews say that the Christian Sabbath was the first day of the week why Christ changed it from the seventh to the first p. 271 272 1329 1330. It was not controverted but every where celebrated in the Primitive Times only some Jews converted to the Gospel kept also the Jewish Sabbath 792 793 Sabbatick River said to rest on the Sabbath day suspected 313 Sacrament of the Supper receiving unworthily two dreadful things against it 779 Sacramental Blood as it may be called of the Old and New Testament and the very Blood of Christ harmonized 777 778 Sacraments are visible marks of distinction proved p. 1125. They have several Ends. p. 1125. They are perpetual p. 1126. They are Seals of the life of Faith p. 1126. How they answer Circumcision and the Passover 1126 Sacrifices Spiritual every Christian hath three Spiritual Sacrifices to offer to God p. 1260. The Altar on which these Sacrifices are to be offered 1260 Sadducees their Original whence they came to deny the Râ—â—urrection p. 124 to 126. They did not utterly deny all the Old Testament except the Five Books of Moses but the Five Books were only what they would stand by for the confirmation of matters of Faith p. 542 1101. They denyed the Resurrection what therefore was their Religion and to what end p. 699. They take their Heterodoxy and Denomination say some from Sadoc p. 699 700. At first they denyed the Immortality of the Soul and so by consequence the Resurrection p. 701. The Religion of the Sadducees was not the National Religion of the Jews but a Sect and Excrescence from it p. 1036. They held nothing for a Fundamental Article of Faith but what might be grounded on the Five Books of Moses p. 1102. The Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1235. The difference between the Sadducees and Pharisees in matters of Religion was very great p. 1278. Though the Sadducees and Pharisees greatly differed betwixt themselves yet they easily harmonized to oppose Christianity p. 1278 1279. The Sadducees held several Heretical Opinions about some main Articles of Faith p. 1279 1280. The Sadducees considered in their Persons or Original and Opinions 1280 to 1284 Sadduceism the Foundation of it laid in the days of Ezra 124 Sadoc said to be the first Founder of Sadduceism whether he denied the Resurrection or all the Scripture except Moses 699 700 Sagan was not so much the Vice-High-Priest as one set over the Priest therefore called the Sagan of the Priests he was the same with the Ruler of the Temple p. 397. Because his dignity was higher and independent therefore he was sometimes called High-Priest p. 397. Sagan was the same with the Prefect or Ruler he was to be a Learned Man Page 608 Saints judging the World expounded against the Fifth Monarchists p. 753. Not referred to the Last Judgment but to Christian Magistrates and Judges in the World p. 753 754. Saints in Glory have not the Spirit p. 1150. Saints in Heaven what they do referring to Saints or Sinuers on Earth 1268 Salamean or Salmean or Kenite the same and what 499 Salem the first Name for Jerusalem which was compounded of Jireh and Salem and why under what latitude how holy above other Cities 20 to 22 Salim what and where situate 498 499 Salting with fire and with salt the custom and the meaning of the phrase 346 347 Salvation and Pardon what the sure ground of hope of them is 1277 Salutares some Companies and Wings of the Roman Army being so called in likelihood gave the Title of Healthful to some Countries 294 Salutations were not performed by the Jews at some times 420 Saluting of Women was rarely used among the Jews 385 Samaria under the first Temple was a City under the second a Country called Sebaste the Religion thereof was Heathenism and Samaritanism p. 52 53. Samaria was planted with Colonies two several times 503 504 Samaritanism what 53 Samaritans rejected the Temple at Jerusalem and why p. 540 541. How they rejected all the Old Testament but the Five Books of Moses whether they were not acquainted with the rest and owned them in some cases 541 542 Samaritan Text follows the Greek Version 701 Samaritan Version or Pentateuch three things in it containing matter of notice and a fourth of suspition 504 505 Samochonitis the Lake of Samochonitis is in Scripture called the Waters of Merom c 64 Sampson what were his failings 1215 Sanctification Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Why we are justified by perfect Justification and yet not sanctified by perfect Sanctification and holiness answered 1153 Sandals and Shoos not the same against Beza and Erasmus 178 Sanhedrim the Jewish Sanhedrim consisted of Priests Levites and Israelites p. 109. Sanhedrim the Lesser and Greater their time of sitting the number that made a Council p. 355. It was against the Sanhedrims own Rule to seek for Witnesses against Christ. p. 355. The whole Sanhedrim was sometimes comprehended under the Name of Pharisees p. 571. The Sanhedrim lost the power of judging in capital Causes by their own neglect being so remiss to the Israelites with the Reasons of it p. 611 to 614. The Sanhedrim removed from the Room Gazith to the Tabernae and from the Tabernae into Jerusalem forty years before the destruction of that City with the Reason of it p.
652. The High Priest and President of the Sanhedrim compared together and the High Priest shewed to be the greater Officer p. 681. Whether the Decrees of the Sanhedrim were of authority among the Jews in Countries abroad p. 681. It had four kinds of Death in its power what they were p. 683. The Fathers of the Sanhedrim were to be skilled in many Languages p. 782. Why they departed out of the Council House before the destruction of Jerusalem p. 1111 1116. The Sanhedrim was esteemed a bloody Court if they put one Man to death in seventy years 1113 Sarah was Abraham's Brothers Daughter 666 Sarepta and Zarephath whether the same and where situate Page 368 Satan why he was let loose p. 1172. How when why and how long let loose by Christ. p. 1172 1173 1174. He did much mischief those thousand years he was bound p. 1174. His great work is to deceive p. 1174 c. His Master-piece is to cheat Men in matters of Religion p. 1175 to 1178. How he deceived the World under Heathenism and under the Gospel p. 1193. The reason why Satan taketh not away our lives when he pleaseth 1209 Saved its possible to dye for sin and by a divine judgment and yet be saved 1225 1226 Saviour Rome was guilty of our Saviours death as much as Jerusalem proved 1109 Saul and Paul his Hebrew and Roman Name and why he had two Names 687 Scape Goat what kind of Man went with him into the Wilderness p. 35. How he was sent out and whither from Jerusalem 50 Scholars of the wise Men what 124 Schools of the Prophets were little Universities or Colleges of Students their Governour being some Venerable Prophet inspired with the Holy Spirit to give forth Divine Revelations c. 86 Scopo and Scopus the View called Zophim what 41 Scribes used for every one that was learned and employed their time in writing referring to the Law p. 110 111. Scribes of the people were Members of the Sanhedrim p. 110 111. The Scribes and Pharisees laboured among the people for respect and by respect for gain which they did as First Doctors of the Law instilling into the people this notion That a wise Man that was one of themselves was to be respected above all mortal Men. p. 234 c. Secondly Under a pretence of mighty devotion especially long Prayers p. 234. Scribes was a general Title given to all the Learned part of the Jewish Nation p. 421. The first Original of the word what p. 421. The Doctors of the Sanhedrim were so called so were others that were in the Sanhedrim but not Members of it like our Judges in the House of Lords p. 422. Scribes and Pharisees are terms sometimes confounded and sometimes distinguished p. 433. Scribes or Registers of the Sanhedrim were two the one sat on the right the other on the left hand one writ the votes of those that quitted the other of those that condemned p. 337. Scribes Chief Priests and Elders how distinguished 468 Scripture in it say the Rabbins there is no first and last i. e. the order of the Story does not necessarily determin the time of it p. 666. Humane Learning is exceeding useful nay exceeding needful to the expounding of the Scripture p. 1033. Not one tittle of the Scripture idle p. 1180. The Scripture because of its stile and difficulty requireth all serious and sober study p. 1242 c. Wherein the difficulty of Scripture lyes p. 1034 1035 1095 1243 to 1245 1248. Passages in the Scripture of the New Testament directly contrary to the Old how to be solved p. 1244. The reckoning of Numbers even in the Old Testament are sometimes different from it self reconciled p. 1244. The Difficulty of the Scriptures is not to the discredit but to the glory and majesty thereof p. 1245 1246. It s difficulty consists in several passages in the same words when they may be taken in two senses directly contrary one to another p. 1034 1035 1095 1248 c. The Scripture Text when read to them that understood not the Language it was ever interpreted into the Mother-Tongue p. 688 689. When any Place of the Old Testament was cited by the Jews they delivered it always in the very Original words 694. A Scripture Text and an Opinion distinguished p. 758. It s not unusual in Scripture when the same Story is cited in two places to bring in some difference either in Things Men or Years and that from the highest Reason p. 766. The Scripture Text was usually varied or inverted by the Reader or the Preacher in the Pulpit or the Schools among the Jews with the reason thereof Page 673 Scythopolis or Bethshan a City where situate 57 315 493 Scythopolitan Country what 492 493 Sea of Apamia what upon conjecture 63 Sea of Cinnereth in the Old Testament is called in the New The Lake of Gennaesaret also the Sea of Galilee and the Sea of Tiberias p. 65. Sea of Galilee its length and breadth p. 536. Sea of Sodom what and of what use 6 Seas the Seven Seas according to the Talmudists and the four Rivers compassing the Land what 5 Sebaste a brave City built by Herod just where Samaria stood may be the place called in the New Testament the City Samaria 676 677 Seed of Abraham to be of the Seed of Abraham the Jews supposed was sufficient to fit them for the Kingdom of Heaven p. 533. Being of the Seed of Abraham was much gloried in by the Jews 566 Seed time and Harvest Plowing Sowing Mowing Dressing of the Vines and all the management of the Gardens Grounds Fields and Vineyards lay in the hands of the Fathers of the Traditions so that the Country Men did none of these things but by the Traditional Rule p. 87 88. Seed time and Harvest was early among the Jews 184 185 Separate what it is to be Separate from Christ. 1297 Sepharad rather in Edom than in Spain 368 Septuagint Translation hath in it many errors p. 401 to 404. The Septuagint or the Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. The differing Members of the Septuagint Translators render the same word in differing places in a different way 667 Sepulchres of the Jews described with the whole manner of burying p. 89 90. The whiting of them what p. 235. Their distance from Cities were two thousand cubits 323 Servants how bought and how imployed p. 127. Servants that were Jews how they came to be Servants and how again to be made free called Libertines 663 Seventy Interpreters noted p. 306 312. Seventy or the Greek Interpreters in their rendring the Text sometimes favour the Jewish Traditions and sometimes the common Interpretation of the Nation p. 620. A comparison of the History of the Seventy Interpreters as it is in Josephus and as it is in the Talmudists p. 804 805. They changed thirteen places in the Law p. 805 806. In what value the Version of the Seventy seems