Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	david_n	samuel_n	saul_n	1,780	5	9.7755	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

Talmud also in Erubhin fol. 29. saith thus Rabba saith Behold I am like ben Azzai in the streets of Tiberias The Glosse thereupon saith thus Ben Azzai taught profoundly in the streets of Tiberias and there was no man in his daies that was a remover of mountains like him By removing of mountains meaning how able men they were and how they could overcome the greatest difficulties in Divinity Which common phrase Christ useth to face that wretched boasting of theirs of their own parts and worth and to set up faith in its proper dignity as that that is only able for all things SECTION LXXV MATTH Chap. XXI from Ver. 23. to the end of the Chapt. MARK Chap. XI from Ver. 27. to the end And Chap. XII from the beginning to Ver. 13. LUKE Chap. XX. from the begin to Ver. 20. CHRIST in the Temple posing them about Johns Baptism The parable of the Vineyard c. THe continuation of the order is apparent CHRIST cometh again from Bethany into the Temple and there being questioned by what authority he did what he did he stops their mouth by proposing a question again What they thought of Iohns authority by which he made that great change in Religion that he did and intraps them in such a dilemma as they are not able to get out of He proposeth the Parable of the Vineyard and Husbandmen and by it sheweth the priviledges and yet the perversness of the Jewish Nation and their destruction from Isa. 5. c. See R. Tanchum fol. 54. col 4. SECTION LXXVI MATTH Chap. XXII from the beginning of the Chapter to Ver. 15. The Parable of the Wedding Supper THe order is plain of it self The Parable setteth forth the Jews despising of the means of grace and evil usage of those that were sent unto them ver 5 6. and for this their destruction and ruine of their City and the calling of the Gentiles c. SECTION LXXVII MATTH Chap. XXII from Ver. 15. to the end And Chap. XXIII all the Chapter MARK Chap. XII from Ver. 13. to Ver. 41. LUKE Chap. XX. from Ver. 26. to the end of the Chapt. Tribute to Cesar. The resurrection asserted in the Law The great Commandment Christ how Davids sonne Wo against the Scribes and Pharisees THe Evangelists are so clear in their order both here and a good way forward that there can be no scrupling in it The question proposed Whether it were lawfull to give tribute to Cesar proceeded from that old maxime among them upon mistake of Deut. 17.15 that they ought not to be subject to any power or potentate which was not of their own blood or Religion the holding to which maxime cost them the ruine of their City and Nation His answer from the Image of Cesar upon their coin was according to their own concessions The Ierusalem Talmud doth personate David and Abigail talking thus Abigail said What evil have I done or my children or my cattell David saith to her Because thy husband vilified to Kingdom of David She saith Art thou a King then He saith to her Did not Samuel anoint me King She saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coin of our Lord Saul is yet current In Sanhedr fol. 20. col 2. Maym. in Gezelah per. 5. A King that cuts down the trees of any owner and makes a bridge of them it is lawfull to go over it c. How is this to be understood Of a King whose Coin is current in these Countries for the men of the Country do thereby evidence that they acknowledge him for their Lord and themselves his servants But if his Coin be not current then he is a robber c. The topick from whence he argueth the resurrection against the Sadduces is also acknowledged by the Writers of that Nation Tanchum fol. 13. col 3. The holy blessed God doth not joyn his Name to the Saints while they are alive but when they are dead as it is said To the Saints which are in the earth c. But behold we finde that he joyns his Name to Isaac meaning he cals himself the God of Isaac while he was alive c. Jerus in Beracoth fol. 5. col 4. Whence is there proof that the righteous are called living when they are dead c. He poseth the Pharisees in their very Catechism they used it as a common name for the Messias to call him the son of David and yet when they are put to it to observe that David cals him Lord they are so farre nonplust that they have not only not what to answer for the present but this silenceth them from future disputes Now therefore he fals upon them with their deserved character and doom and as in Matth. 5. he had pronounced beatitudes so here in Matth. 23. he denounceth woes and curseth these men from Isa. 65.15 c. This Chapter as it is a speech to and of the Scribes and Pharisees and treateth of their doctrines and demeanours so from their own Pandects and Authors may it be explained from point to point those speaking out their doctrines and practises to the full Their sitting in Moses chair ver 1. meaneth them as Magistrates to whom Christ injoyneth all lawfull obedience Vid. Sanhedr per. 1. halac 6. Their heavy burdens ver 4. translates their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which they speak so much and so highly Their Tephillin are called Phylacteries ver 5. which meaneth not only Observatives because they were memorials of their duty and devotions being four portions of the Law written in two parchments and the one worn upon their forehead and the other upon their left arm but Preservatives as being reputed by them a fence against evil spirits Ierus Beracoth fol. 2. A man hath need to say over his Phylacteries every evening in his house to fright away evil spirits They loved to be called Rabbi Rabbi ver 7. R. Ahibah said to Eliezer Rabbi Rabbi Jerus Meed Ka●on fol. 81.1 And yet they had this rule against it Love the work but hate the Rabbiship Maym. in Talm. Torah per. 3. Call no one father ver 9. in that sense as they owned their Doctors by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relying upon the authority of humane doctrines Their permitting and practising to swear by the Temple ver 16. came into a common custom Juchas fol. 50. col 1. Baba ben Bota sware by the Temple and so did Rabban Simeon ben Gamaliel and this was a custom in Israel Their tithing mint annise and cummin ver 23. explained in the Talmudish treatises Demai whited sepulchers ver 27. Shekalim per. 1. halac 1. In the moneth Adar they whited the sepulchers And the reason is given by the Gomarists that people hereby might have the better discovery of them the better to avoid defilement by them which well observed sets on Christs invective against these wretches the more Gomar utriusque Talm. in loc Ierus in Maasar Sheni fol. 55.3 Their

compared with Nehem. 3. and at first called Solomons Pool but now Bethesda or the place of mercy from its beneficiall virtue It was supplied with water from the fountain Sileam which represented Davids and Christs Kingdom Isa. 8 6. The five porches about it and the man when healed carrying his bed out of one of them calls to minde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mevuo●h or Entries that are so much spoken of in the treatise Erubhin the carrying of any thing out of which into the street on the Sabbath day was to carry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a private place into a publick and was prohibited He is hereupon convented before the Sanhedrin and there he doth most openly confesse and prove himself to be the Messias And he asserteth that all Power and Judgment is put into his hand and that he hath the same authority for the dispensing of the affairs of the new Testament that the Father had for the old And this he doth so plainly that he leaveth their unbelief henceforward without excuse The Jews speak of divers ominous things that occurred fourty years before the destruction of the City As It is a tradition that fourty years before the Sanctuary was destroyed the western Lamp went out and the scarlet list kept its rednesse and the Lords lot came up on the left hand And they locked up the Temple doors at even yet when they rose in the morning they found them open Jerus in Joma fol. 43. col 3. And Sanhedr fol. 18. col 1. Fourty years before the Temple was destroyed power of judgeng in capitall matters was taken away from Israel Now there are some that reckon but thirty eight years between the death of Christ and the destruction of the City and if that be so then these ominous presages occurred this year that we are upon It being just fourty years by that account from this Passeover at which Christ healeth the diseased man at Bethesda to the time of Titus his pitching his Camp and siege about Ierusalem which was at a Passeover But of this let the Reader judge SECTION XXV LUKE Chap. VI. from the beginning to Ver. 12. MARK Chap. II. from Ver. 23 to the end and Chap. III. from the beginning to Ver. 7. MARK Chap. XII from the beginning to Ver. 15. The Disciples plucking ears of Corn. A withered hand healed on the Sabbath THe words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Luke hath used ver 1. being rightly understood will help to cleer the order of this Section and to confirm the order of the preceding The Law enjoyned that the next morrow after the eating of the Passeover should be kept holy like a Sabbath Exod. 12.16 and accordingly it is called a Sabbath Lev. 23.7 11. And there the Law also enjoyns that the next day after that Sabbaticall day they shall offer the sheaf of first-fruits to the Lord and from that day they should count seaven Sabbaths to Pentecost which was their solemn festivall and thanksgiving for that half harvest viz. Barley harvest which they had then inned Lev. 23.15 16 17. That day therefore that they offered their first Barley sheaf and from which they were to count the seaven Sabbaths or weeks forward being the second day in the Passeover week the Sabbaths that followed did carry a memoriall of that day in their name till the seaven were run out as the first was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first second-day Sabbath The next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second second-day Sabbath the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third second-day Sabbath and so the rest all the seaven through Now let it be observed 1. That no Corn no not ears of Corn might be eaten till the first-fruits sheaf was offered and waved before the Lord Lev. 23.14 2. That it was waved the second day of the Passeover week 3. That this was the first Sabbath after that second day when the Disciples pluckt the ears of Corn and it will plainly evince that we must look for a Passeover before this story and so it will shew the warranty and justnesse of taking in the fifth of Iohn next before it But the order of Matthew may breed some scruple and that the rather because that though he hath placed this story after divers occurrences that are yet to come yet he hath prefaced it with this circumstance At that time Now this expression doth not alwayes center stories in the same point of time but sometimes it hath made a transition betwixt two stories whose times were at a good distance asunder as Gen. 38.1 Deut. 10.8 and so likewise the phrase In these dayes Mat. 3.1 The latter story about healing the man with the withered hand is so unanimously ordered by all the three after the other that there is no doubt of the method of it It was a speciall part of religion which the Jews used on the Sabbath to eat good meat and better then they did on the week dayes yea they thought themselves bound to eat three meals on that day as was said before and for this they alledge Isa. 58.13 Nid Kimch ibid. Tamh fol. 1. Talm. Maym. in Shab c. compare Phil. 3.19 Observe how farre the Disciples are from such an observance and from such provision when a few ears of Barley for that was the Corn plucked must make a dinner The plucking of ears of Corn on the Sabbath was forbidden by their Canons verbatim Talm. in Shab par 7. Maymon Shab par 7 8. He that reapeth Corn on the Sabbath to the quantity of a fig is guilty And plucking Corn is as reaping And whosoever plucketh up any thing from it growing is guilty under the notion of reaping Christ before his healing the withered hand is questioned by them Is it lawfull to heal on the Sabbath day Their decretals allowed it in some cases Tanch fol. 9. col 2. our Doctors teach the danger of life dispenseth with the Sabbath And so doth Circumcision and the healing of that But this is rule saith Rabbi Akibah that that which may be done on the eve of the Sabbath dispenseth not with the Sabbath Talm. in Shabb. par 19. Such was this case Compare Luk. 13.14 They accounted that this might have been done any other day SECTION XXVI MARK Chap. III. from Ver. 7 to Ver. 13. MATTH Chap XII from Ver. 15 to Ver. 22. Great multitudes follow Christ who healeth all that come to him THe connexion that both these Evangelists have at this story doth abundantly assert the order The Pharisees took counsell to destroy him but when Iesus knew it he departed c. The Herodians joyn with them in their plotting which seem to have been these learned and great men of the Nation who had gone into the service of Herod the Great and now of his sonne mentioned before SECTION XXVII LUKE Chap. VI. from Ver. 12 to Ver. 20. MARK Chap. III. from Ver. 13. to the middle of Ver. 19. MATTH Chap.