his birth and education could not but acknowledge what he spake and gave testimony to his words they were so gracious And this makes them wonder comparing his present powerful and divine discourse with his mean and homely education and to be amazed among themselves and to say Is not this the son of Joseph as Mark 6. 2 3. Vers. 23. Ye will surely say to me this Proverb c. He taketh occasion of these words from their present wonderment and questioning among themselves about him As if he had spoken out to them thus at large Ye look upon me as Josephs son as one that was bred and brought up among you and therefore ye will be ready to urge me with the sense of that Proverb Physician heal thy self and expect that I should do some miracles here in mine own Town as I have done in other places nay rather in this Town than in others because of my relation to it § Whatsoever we have heard done in Capernaum Jansenius from this passage concludeth that this Sermon of Christ in the Synagogue of Nazareth was not of a great while after his coming into Galilee but that he had first passed and preached through Galilee because as yet according to the order in which we have laid the story there is but one miracle mentioned that he had done at Capernaum which was the recovering of the Rulers son Now that miracle was enough to have occasioned these words though he had done no more But Capernaum was Christs very common residence upon all occasions and it is like he had done divers miracles there though they be not mentioned for when he came from Samaria the Text relateth that he avoideth his own Town of Nazereth because he knew that there he should find but cold intertainment and little honour but that he went into some other parts of Galilee and the Galileans whither he went received him having seen all that he did at Jerusalem at the Feast of the Passover John 4. 44 45. Now Capernaum was as likely a place whether he would betake himself and where he would stay if he stayed in any City as any other Vers. 25. When the Heaven was shut up three years and six months This sum lyeth very obscure in the Text of the Book of Kings for there it is only said that Elias said there shall not be dew nor rain these years 1 Kings 17. 2. And that after many days in the third year Eliah shewed himself to Ahab and there was rain c. 1 Kings 18. 1 And it were not strange that Christ the Lord of time did for all the difficulty of the Text determine it but it seemeth by his speech to these Nazarites that it was a reckoning and sum commonly known and received of them And so when the Apostle James useth the same account James 5. 17. it is likely that he speaketh it to the Jews as a thing acknowledged and confessed But how to pick it up in the Book of Kings is very intricate to him that shall go about it Yet thus far we may go 1. That it was a year after the drought began before the Brook Cerith dried up for it is said that at the end of days the Brook dried now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Days to be used for to signifie a year examples might be given exceeding copiously 2. Those words in the third year God said to Eliah Go shew thy self to Ahab and I will send rain cannot be understood of the third year of drought for this his coming to Ahab was not in the third year but after it for he had told him there should be no rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three years at the least as the learned in the Hebrew tongue will easily observe out of the number of the word which is not dual but plural And therefore the third year is to be referred to Elias sojourning with the Sareptane widow He had been one year by Cherith and above two years at Sarepta and after many days in the third year he shews himself to Ahab and there were rains Now how to bring these many days to half a year is still a scruple how to fix it or to go any whit near thereunto unless it be by casting the times of the year when the drought began and when it ended and there might be very probable reasons produced to shew that it began in Autum and ended in the Spring which two times were their most constant times of rains Joel 2. But truth hath spoken it here and it is not to be disputed but only thus much is spoken to it because it seemeth that he speaketh it to the Jews here as men consenting and agreeing in the thing already The Rabbins do quaintly descant upon the last verse of 1 King 16. where there is mention of Hiels building Jericho and losing his two sons in the work according to the word of Joshua and the first verse of Chap. 17. where Eliah foretels the restraint of rain thus Ahab and Eliah say they went to comfort Hiel for the death of his sons Ahab said to Elijah it may be the word of the servant Joshua is performed but the word of the Master Moses will not be performed who saith Ye will turn away and serve other Gods and the anger of the Lord will be kindled against you and he will shut up heaven that there be no rain c. Thereupon Elias swore and said As the Lord liveth before whom I stand there shall be no rain This number and term of time of three years six months just half the time of the famine in Egypt is very famous and renowned in Scripture as hath been observed before But in nothing more renowned then this that it was the term of Christs Ministery from his Baptism to his death he opening Heaven for three years and six months and raining down the Divine dew of the Gospel as Elias had shut Heaven so long and there was no rain at all Vers. 28. And all they in the Synagogue when they heard these things were filled with wrath c. Here is such another change of affection in these Nazarites one while giving testimony to the gracious words that proceeded out of his mouth and presently ready to murder him for his words as there was in the men of Lycaonia Act. 14. who one while would worship Paul and Barnabas for Gods and immediately stone them with stones The matter that gave such offence in these words of Christ to his Countrymen was double 1. Because he so plainly taught and hinted the calling of the Gentiles and refusing of the Jews as was to be seen in the double instance that he alledged that Elias should harbour no where with any Israelite but should be recommended by God to a heathen widow for so were the Sareptanes being of Sidon and that not one Israelite leper should ever be healed but Naaman a Heathen Syrian should be This doctrine about
at Jerusalem as is apparent ver 23. yet would he not do one miracle for the satisfaction of this the Jews curiosity and quaere partly because he would first give them some word of doctrine and partly because for his shewing of miracles he would take his own time and moving and not theirs In all the Gospel Christ doth no miracle where some necessity went not along with it 2. In these words destroy this Temple he commandeth them not to do the thing but he foretelleth that they should do it as Esay 8. 9 10. John 13. 27. c. yeeld examples of the like nature Associate your selves and ye shall be broken in peeces take counsell together and it shall come to nought And what thou dost do quickly c. 3. His answer is very suitable to the present occasion For as he had purged the Temple which they had defiled for which they question his authority so saith he go yet further and even destroy this Temple and in three days I will raise it 4. But he spake of the Temple of his body vers 21. Now he used not any such gesture or action as it seemeth as that the Jews could perceive that he spake in that sense but they make a double misconstruction of his words namely ignorant and wilfull Ignorant conceiving that he spake of the very material Temple wilfull in that whereas he only saith do you destroy it they accuse him for saying that he would destroy it himself Mat. 26. 61. 5. Now he speaketh so closely to them and to the matter or occasion before them partly because of the neareness of relation that is between the thing signifying and the thing signified as Mat. 26. 26. and partly because he would speak to them in parables and dark things as Matth. 13. 34 35. § This Temple Meaning the Temple of his body as the Evangelist himself explaineth it which may be understood either because his body was the Temple of the Godhead as Col. 2. 9. or because it was represented by the material Temple in which God dwelt presentially as the Godhead did in Christ bodily The Temple was a glorious figure of Christ in Gods dwelling there amongst men In giving his Oracles there in the services tendred and accepted there c. And therefore it was that wheresoever the Jews were in any part of the world they were in all their prayers to turn their faces towards the Temple 1 King 8. 38 42 44 48. Dan. 6. 10. And thereupon it was that when the Jews destroyed Christs â—ody the Temple rent from the top to the bottom in one of the choicest parts of it Vers. 20. Forty and six years was this Temple in building Although all that space of time and state of the Jews that passed betwixt the return out of Babylon and the destruction of Jerusalem be generally and indeed properly said to be under the second Temple yet in exact strictness and reality there were two Temples in that space namely that that was built by Zorobable and that that was built by Herod Of the former we have the relation in Ezr. 3. 6. Of the latter we have the story in Joseph Antiq. lib. 15. cap 14. Expositots upon this place take no notice of this duplicity because they account that Herod did not build but only repair the Temple and they generally understand this 46 years building of the time and space that the Temple was getting up in the days of Zorobable or instantly after the return from the Babylonian captivity The parcels of which sum every several Expositor almost doth cast and reckon up by several counters It were endless to alledge much more endless to examine them I shall spare that labour since I have given my thoughts concerning the reigns of the Persian Kings of those times in another place and I cannot but hold still unto that account as conceiving it to be the very account of Scripture namely that Cyrus reigned 3 years Artaxerxes Ahashuerosh after him 14 years and Artaxerxes Darius 32 years when Nehemiah went back to him having finished Jerusalem street and wall 49 years in all or 7 weeks as Dan. 9. 25. Out of these 49 years if you seclude the two first of Cyrus for in his second the Temple was begun and the thirty second of Darius as years only current you have exactly 46 compleat years from the beginning of the founding of Zorobables Temple to the finishing of the city and compleating of the buildings and servicedisposal of the Temple with it And reckoning also after such a maner of reckoning namely by casting out years that were only current it was exactly 46 compleat years since Herod began the building of the Temple to this very time that Christ and the Jews have this discourse For Herod fell upon that work in the eighteenth year of his reign as Josephus relateth in the place fore-cited and he reigned 37 years even till Christ was two years old as we have proved in the first part of the Harmony at Sect. 7. or Matth. 2. And Christ at this time of his discourse was in the thirtieth year of his age or just twenty nine years old and an half All which sums if the Reader cast up and count as we did in the account before he will find how fitly if one will so take it these words may be applyed to the Temple of Herod forty and six years hath this Temple been built Vers. 22. They believed the Scripture c. The Scriptures whatsoever had spoken of Christs death and resurrection the Disciples are said here to have believed after his resurrection But did they not believe them before It is undoubted they did with a general historical belief but after the resurection they made use of those texts and words with a more special and peculiar application and experience Vers. 23. Now when he was in Ierusalem at the Passover c. It was the custom of the Nation to come to Jerusalem some space of time before the Festival that they might purifie themselves against the Festival came Now Christ in this space was purifying the Temple by casting out buyers and sellers and driving out the cattle and when he was then asked for a miracle he would do none but when the Feast was come he beginneth to work miracles abundantly and many believed on him Now beginneth he most plainly and publickly to shew himself being now in the chief City in the general concourse of all the Nation and in the greatest solemnity of all the year Vers. 24. But Iesus did not commit himself unto them Some understand this of his not-committing and imparting the whole and full doctrine of the Gospel to them but the very carriage of the Text sheweth that it is to be understood of not-trusting his person with them because he knew their heart and saw that there was mischief and rottenness in some of them against him The End of the Second Part. THE HARMONY OF THE Four
in that month was born into the World and what if on that very day that the Temple was Consecrated namely the fifteenth day of the month of whose Incarnation and Birth how lively a Type the Temple and its Dedication were I need not to illustrate Thus was the Temple dedicate and the Service of it began Anno Mundi three thousand and one At the Dedication of it both the Books of Kings and Chronicles inform us that the Tabernacle of the Congregation and all the Holy Vessels that had been in the Tabernacle were brought up thither 1 Kings VIII 4. 2 Chron. V. 5. But the question is What became of them there were they used or were they laid up There are that assert either way and the later seemeth the more probable namely that these things of Moses upon the rising of a greater and more eminent Glory did decay and were laid aside as all his Ceremonies were to do upon the rising of the Gospel The Temple though it were of a Heavenly resemblance use and concernment as figuring Christs Body John II. 19. enjoying Gods presence 2 Chron. VII 16. and Israels worship Psal. CXXII 4 c. yet being but an earthly building it was subject to the universal condition of earthly things casualty and changing Nay there is hardly any State or Place in any Story of which may be found more vicissitudes and alterations of condition than of this and there is hardly any Kings time of all those that reigned in the time of the Temple in which it received not some remarkable alteration of estate or other In the time of Solomon that built it it received that vile affront of an Idol Temple built by him in the face of it and what became of the Service of the Temple in these times may be shrewdly suspected In his son Rehoboams time it was first forsaken by the Ten Tribes and afterward by Judah it self who fell to Idolatry and then it was plundred by Shishak How oft the Treasuries of it were plundred sometimes by Forainers sometimes by their own Kings how oft it self prophaned as by Athaliah Ahaz Manasseh how the Service of it either totally slighted or slightly performed how Idols set up in it and Altars to strange gods how the Blood of the High Priest shed and the manners of the Priests corrupt and the House of Prayer made a Den of Thieves as also how sometimes again it was repaired the Service restored the Priests reformed and matters amended with it is so plainly and copiously described in the Books of Scripture that it were but transcription of the Text to recite them in particular At last it had run out its date and it self fired and all its precious Vessels were Captived by the Babylonian what became of the Ark the Scripture doth not mention the Jews conceive that it was hid in some Vault that they say Solomon had purposely made against such a time where it escaped the Conquerors fury but this we leave to their own credit The time of the standing of this first Temple from its finishing in the eleventh year of Solomon to its firing by Nebuzaradan was four hundred and twenty years SECT 1. The state of the second Temple under the Persian Monarchy ALthough between the return out of the Babylonian Captivity and the final desolation of Jerusalem there might seem to be strictly and literally two Temples that of Zorababel and that of Herod for Herod began his Temple from the very Foundation yet do the Scriptures and all Jewish Writers so unanimously and generally own them but for one Temple calling it the Second Temple all the time there was a Temple after its first building under Cyrus that it would be but needless labour and unwarrantable curiosity to take up any other notion or distinction of it For though the Temple built by Zorobabel were pulled down to the very ground by Herod when he built that Fabrick that stood to the last fate of Jerusalem yet since that demolition was not by destruction and ruine but for reparation and for its bettering there is no reason to reckon these as two several Temples but as one Temple first built and then repaired to a more excellent and glorious condition From the first year of Cyrus in which he Proclaimed Redemption to the Captives and gave Commandment to restore and build Jerusalem to the death of Christ were four hundred and ninety years as they be summed by an Angel Dan. IX and from the death of Christ to the fatal and final destruction of Jerusalem were forty years more five hundred and thirty years in all In all which time it were endless to shew every particular occurrence and change of condition that befel the Temple and it would require a large Story and Volume I shall therefore only touch upon the chiefest distributing the times into those several and remarkable periods that they fell into and applying the Stories to the times accordingly The first parcel of this time was taken up by the Persian Monarchy which how long it continued and for how many Kings Succession is a thing of as disputable and controverted a nature as any one thing in Chronology I will keep to the number and names of the Kings of that Throne that we find in Scripture In Dan. XI 2. there are these words Behold there shall stand up yet three Kings in Persia and the fourth shall be far richer than they all and by his strength through his riches he shall stir up all against the Realm of Grecia And a mighty King shall stand up c. And when he shall stand up his Kingdom shall be broken and shall be divided toward the four Winds of Heaven and not to his posterity c. It is observable concerning this Prophesie and account about the Persian Monarchy 1. That this was told Daniel in the third year of Cyrus Chap. X. 1. and so when he saith There shall stand up yet three Kings and the fourth c. he meaneth four besides Cyrus the first beginner of the Kingdom and therefore some of the Jews do make but a cross reckoning upon this place who will have Cyrus which was the first to be meant by this that is called the fourth 2. The Prophesie speaketh of the length of the Persian Monarchy till it brings it up to Alexander the Great the destroyer of that Monarchy of whom it speaketh plainly vers 3 4. and of his Successors afterwards vers 5 c. 3. There were therefore by the account of the Angel here but five Kings of Persia namely Cyrus and four more 4. These four are thus named in the Scripture 1. Ahashuerosh Ezra IV. 6. 2. Darius Ezra IV. 24. VI. 1. c. 3. Artaxerxes Ezra VI. 14. 4. Darius Neh. XII 22. To which may be added for the confirmation of this account 5. That Nehemiah lived quite through the whole length of the Persian Monarchy being at Mans estate the first year of it Ezra II. 2.
For so was he indeed distinguished from all mortals and Sons of men And God saith he had then begotten him when he had given a token that he was not a meer man by his divine power whereby he had raised him from the dead And according to the tenor of the whole Psalm God is said to have begotten him then when he was ordained King in Sion and all Nations subdued under him Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead is a good Commentary All power is given unto me c. Matth. XXVIII What do those words mean Matth. XXVI 29. I will not henceforth drink of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom They seem to look this way viz. I will drink no more of it before my Resurrection For in truth his Resurrection was the beginning of his Kingdom when he had overcome those enemies of his Satan Hell and Death from that time was he begotten and established King in Zion I am mistaken if that of Psal. CX v. 3. doth not in some measure fall in here also which give me leave to render by way of paraphrase into such a sense as this Thy people shall be a willing people in the day of thy power it shall be a willing people in the beauties of holiness it shall be a willing people from the Womb of the morning thine is the dew of thy youth Now the dew of Christ is that quickning power of his by which he can bring the dead to life again Isai. XXVI 19. And the dew of thy youth O Christ is thine That is it is thine own power and vertue that raiseth thee again I would therefore apply those words from the womb of the morning to his Resurrection because the Resurrection of Jesus was the dawn of the new world the morning of the new Creation VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of David IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked that by David was understood the Messiah which yet the Rabbins themselves Kimchi and Ab. Ezra have well observed the following Verse expressly confirming it The Resurrection of our Saviour therefore by the interpretation of the Apostle is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of Christ. And God by his Prophet from whence this clause is taken doth promise the raising again of the Messiah and all the benefits of that Resurrection He had fortold and promised his death Chap. LIII But what mercies could have been hoped for by a dead Messiah had he been always to have continued dead They had been weak and instable kindnesses had they terminated in death He promises mercies therefore firm and stable that were never to have end because they should be always flowing and issuing out of his resurrection Whereas these things are quoted out of the Prophet in the words of the LXX varying a little from the Prophets words and those much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder c. vers 41. it might be enquired in what language the Apostle preached as also in what language Moses and the Prophets were read in that Synagogue vers 15. If we say in the Greek it is a question whether the Pisidians could understand it If we say in the Pisidian language it is hardly to be believed the Bible was then rendred into that language It is remarkable what was quoted above out of Strabo where he mentions four tongues amongst them the Greek and the Pisidian distinct from one another But this I have already discusst in the Notes upon Verse 15. of this Chapter VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers c. DR Pocock a a a a a a Poc. Miscell 3. here as always very learnedly and accurately examines what the Greek Interpreters Hab. I. read saving in the mean time the reading which the Hebrew Bibles exhibit for it is one thing how the Greek read it and another thing how it should be truly read VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gentiles besought c. IT is all one as to the force of the words as far as I see whether you render them they besought the Gentiles or the Gentiles besought them the later Version hath chiefly obtained but what absurdity is it if we should admit the former And doth not the very order of the words seem to favour it If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might have inclined to the later without controversie but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is place for doubting And if it were so that the Jews resented the Apostles doctrine so ill that they went out of the Synagogue disturbed and offended as some conjecture and that not improbably we may the easilier imagine that the Apostles besought the Gentiles that tarried behind that they would patiently hear these things again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the next Sabbath I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lexicons tell us amongst other things denotes hence forward or hereafter Now this must be noted that this discourse was held in the fore noon for it was that time of the day only that they assembled in the Synagogue in the afternoon they met in Beth Midras Let us consider therefore whether this phrase will not bear this sense They besought that afterwards upon that Sabbath viz. in the afternoon they would hear again such a Sermon And then whether the Gentiles besought the Apostles or the Apostles the Gentiles it dot not alter the case II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day It can hardly be denyed and if so then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day that is upon the Christian Sabbath and hear these things again If we yield that the Lord's day is to be called the Sabbath then we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath after And indeed when the speech was amongst the Jews or Judaizing Proselytes it is no wonder if it were called the Sabbath As if the Apostles had said to morrow we celebrate our Sabbath and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have these words preached to you III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the week betwixt the two Sabbaths as that expression must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the week then as the sense is easie that they besought them the same things might be repeated on the following week so the respect might have more particularly been had to the second and fifth day in the week when they usually meet together in the Synagogue
conquer Hell then If he did what was it with What did his Soul there to conquer Hell How he conquered Hell and Death by dying and rising we can tell but how his Soul conquered with bare going thither who can tell you Or did he augment the torments of the Devils and damned That needed not nor indeed could it be done as I shall shew afterwards What then did Christs Soul there in its Triumph unless as He Veni vidi vici I came I saw I overcame it conquered Hell by looking into it Natura nihil facit frustra Nature does nothing in vain much less the God of nature And Christ in his life time never did spoke thought any thing in vain And it is unhansom to think that his Soul after death should go out of the bosom of his Father into Hell to do no body can imagine what For who can tell what it did in Triumphing there II. Was not Christ under his Humiliation till his Resurrection Was he not under it whilst he lay in the grave He himself accounts it so Psal. XVI 10. Thou wilt not suffer my Soul being in the state of separation my Body to see corruption to be trampled on by death to be triumphed over by Satan that yet had it there If you imagine his Soul triumphing or vapouring in Hell for I cannot imagine what it should do there unless to vapour how might Satan vapour again Thou Soul of Jesus dost thou come to triumph here Of what I pray thee Have I not cause to triumph over thee Have I not procured his death Banished thee out of his body and got it into the grave And dost thou come to triumph here Let us first see whether he can get out from among the dead before we talk of his triumph over him that had the power of death So that if we should yield to so needless a point as Christs going to triumph in Hell yet certainly it would be but very unseasonable to have gone thither when he had not yet conquered but his body was still under death and as yet under the conquest of Satan This had been to triumph before Victory as Benhadads vapour was to Ahab when he received that answer Let not him that girdeth on his sword boast himself as he that putteth it off The beginning of Christs Kingdom was his Resurrection for then had he conquered death and him that had the power of death the Devil And so the Scripture generally states it I need cite no proof but two of his own speeches Matth. XXVI 29. I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom that is after my Resurrection when I have conquered the Enemies of God and set up his Kingdom And Matth. XXVIII 18. And Jesus came and spake unto them saying All power is given unto me in Heaven and in Earth And this was after his Resurrection But is it not improper to dream of a Triumph before a Conquest That Christ should Triumph as King before he had put on his Kingdom As Esth. V. 3. On the third day she put on the Kingdom For so it is in the Hebrew The days before she had been under fasting mourning humiliation and that was not a time of Royalty and Triumph So on the third day Christ rose and put on his Kingdom the days before he had been under death had abased himself a very unfit and unseasonable time for his Soul to go and triumph III. As concerning Christs triumphing over Devils His Victory over Satan was of another kind of nature than to go amongst them to shew terribly or speak terribly for what else can we imagine his Soul did in that Triumph in Hell It is said Heb. II. 14. That through death he might destroy him that had the power of death that is the Devil Destroy him How We may say of him as he of the Traitor Vivit etiam in Senatum venit He lives yea he comes into the Council-house So Is the Devil destroyed He is alive walketh rageth ruleth He walked about the Earth before Christs death Job I. So hath he done ever since 1 Pet. V. 8. Your adversary the Devil as a roaring Lion walketh about seeking whom he may devour He was a murtherer from the beginning to Christs death Joh. VIII 44. So hath he been ever since he goes about seeking to devour and he doth devour He wrought in the children of disobedience before and he now worketh Eph. II. 2. And how hath Christ conquered destroyed him You must look for the Conquest and Triumph of Christ over him not so much in destroying his Person as destroying his Works 1 Joh. III. 8. For this purpose the son of God was manifested that he might destroy the works of the Devil I might here speak of many things I shall only mention two or three particulars wherein the Victory of Christ over the Devil by his death doth consist 1. By his death he hath conquered the very clamors of Satan paying a ransom for all his people Rom. VIII 33. Who shall lay any thing to the charge of Gods elect Satan is ready to say I lay a charge and claim to them for they have been disobedient But Christ hath paid a satisfaction for all their disobedience Satan thou art cast in thy suit the debt is paid How is the Devil confounded at the loss of such a prize as he expected And how does the Death and Merits of Christ here Triumph Now Goliah David defies thee touch one in the Camp of Israel if you can or dare they are all redeemed and ransomed thou hast nothing to do with them And the ransomed of the Lord shall go to Sion with everlasting joy Rejoyce O Heathens for the false accuser is cast out Here is a glorious Triumph by the righteousness and holiness of Christ delivering all his people 2. By his death he brake the partition wall and brings in the Heathen Oh! how did Satan hold them in slavery Pharaoh let my people go No. I know not the Lord nor will I let them go But thou shalt be brought to it and by the death of a Paschal Lamb they shall go whether thou wilt or no. Two thousand years had they been in his slavery sure thought he this shall be for ever But by the death of poor despised Jesus at Jerusalem the prison doors are open and all these captives are gone free Rejoyce ye prisoners of hope as they are called Zech. IX 11 12. I cannot but think of the case of Paul and Silas Act. XVI in an inner prison their feet in the stocks the doors fast and a strong guard and there comes one shake and all fly open and all the prisoners are loosed Jaylor what sayest thou now Thou mayst even draw thy sword and end thy self all thy prisoners are gone 3. Nay yet further Jaylor thou must to prison thy self Ponder on those words Rev. XX. 1
Decapolitan v. I. p. 645. v. II. p. 314. Rekam Vid. Cadesh Rephaims A People under Lebanon Gen. 14. 5. and 15. 20. called by the Samaritan Aseans and by the 70 Interpreters Titans 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330 Rephaim Valley 2 Sam. 5. 18. not far from Jerusalem v. I. p. 61 Reuben Tribe West of Jordan North of Gad and inclosed between the Rivers Arnon and Jordan v. I. p. 37 Rhegium Acts 28. 13. A Port Town in Italy opposite to Sicily v. I. p. 322 Rhinocorura Vid. Sihor Riblah in the Land of Hamath Jer. 39. 5. where Nebuchadnezzar passed judgment upon Zedekiah It was the North-East Border of the Land Num. 34. 11. The Targumists render it Daphne v. I. p. 128. v. II. p. 62 Vid. Daphne Rimmon Rock Whither the 600 Benjamites fled Judg. 20. 47. called Hadad Rimmon Zech. 12. 11. or the sad shout of Rimmon v. I. p. 46 Rimmon-parez the sixteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rimmon Ualley There was a Marble Rock there into which every one of the seven Elders that intercalated the Year there fastned a Nail therefore it s called The Valley of Nails say the Jews v. II. p. 52 Rissah the eighteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rithmah Vid. Cadesh Rome is called Chittim in the Old Testament It was built by Romulus in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah that is 785 Years before our Saviours death It was the Head of the fifth Empire and extended its Dominion from Parthia to Britain v. I. p. 348 424 425 676 c. S. SAbbatic River saith Pliny is in Judea but Josephus saith It 's in the way to Antioch between the Cities Area and Raphana Josephus saith It flows on the Sabbath days Pliny and the Talmudists say It s dry upon those days The contrary relations of Historians bring the truth of the Story into suspicion v. II. p. 313 Sabeans East of Canaan Vol. I. p. 437 Saccea A Country East of Batanea v. II. p. 364 Sagalassus A City in Pisidia v. II. p. 688 Salamis A Fortified Town in the Nether Galilee v. II. p. 57. There was also a City in the Island of Cyprus of that name Acts 13. 5. It was a Port Town v. I. p. 289 Salim John 3. 23. not near Sichem as the Maps place it but a Town in Galilee and its likely in Issachar for so the Greek Interpreter reads it Josh. 19. 22. v. I. p. 582. v. II. p. 498. Salmaa or Sulma a Town in Arabia Deserta Long. 78 20. Lat. 28. 30. near to Euphrates and from which its likely the Samaritan calls Euphrates by that name Vol. II. p. 505. Salt City of Salt in the Wilderness of Judah Joshua 15. 62. v. II. p. 499 Samachonitis Lake called also the Sibbechaean Lake from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bush because in the Summer it was much dried and grown over with Thorns and Bushes It was otherwise called the Waters of Merom Iosh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land It was thirty Furlongs broad and sixty long and its Marshes reached up to the Country Daphne v. II. p. 5. 64. Samaria was a City under the first Temple built upon an Hill and was in later times called Sebaste in honor of Augustus or from the Temple built in honor of him Under the second Temple it gave name to a Region that was in the middle betwixt Judea and Galilee beginning from Ginâ—a lying in the great Plain and ending at the Toparchy of the Acrabateni It contained the two Tribes of Ephraim and Manasseh Vol. I. Pag. 597 598 v. II. p. 52 53 58 676 Sandalium two of that name the Sandalium of Lydda being near to that City and the Emkean so called from Caphar Imki v. II. p. 326 Saphetta An University of the Jews v. II. p. 536 Sarepta or Zarephath 1 King 17. Obad. 20. was in Asher belonging to Sidon and betwixt that and Tyre being from the former two Leagues and from the later five It was called Zaerephath as a Constatory for boyling Metals especially Glass v. I. p. 96. v. II. p. 368 369 Saron Heb. Sharon Acts 9. 35. the same with Ono in V. T. Nehem. 6. 2. c. was a spacious and fertile Vale or Champaign betwixt Lydda and the Sea having several Villages in it and was famous for Wine It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52