the East is accustomed to the yoke of Kings This being so many have admired why God took it ill that the Soveraign power was transferred from Samuel to a King since he had approved it before and said it should be according to the inclination of the holy people Maimonides answers learnedly that the divine Indignation arose from hence Because they desir'd a King by unfaithfull complaints and seditious murmurings not that they might comply with Gods design in the Law but out of a distast of the most holy Prophet Samuel to whom it was spoken by the voice of God They have not rejected thee but me Verily I am of this opinion and I doubt not to assert it that the Kingdom was given to Saul not out of Gods love and care of the Common-wealth but because he perceived his arrogance and cruelty hee meant to glorify Samuel by this unequall comparison and by such a successor make his vertue the more desirable The qualities seem but light and superficiall but they are of great moment which as the Holy Book in severall places hath it were considered by Samuel in the Kings election a gracefull look talness of body and such like which affect and draw the eyes and minds of all These are the things which the great Prophet in the midst of the Assembly commended when he spake these words 1 Sam. 10.24 Behold whom God hath chosen that there is none equall to him in all the people Wherefore it is not the property of Barbarians only but of the most civill men to think them capable of great atchievements whom nature hath graced with a goodly form and stately countenance No less a man than Aristotle hath pronounced thus If any personages are by nature framed so much more excellent than others as the images of Gods excell the images of men it seemeth meet that the rest should be servants unto such If this be true in the body much more in the soul but the souls form and beauty cannot be so easily discerned To leave this In the Holy Bible is mentioned a certain volume 1 Sam. 10.25 wherein Samuel wrote the sacred rights of the Kingdom and laid it up in the Tabernacle A text not well understood by Josephus who imagined all the evils which God foretold the people they should fear from an unjust King were comprehended in that volume We on the contrary believe there were in that Book the Laws which commanded the King to follow justice and equity and to govern the Common-wealth wisely for the peoples good also not to play the Prince in lusts and riots lastly to retain modesty in the greatness of his fortune a vertue well becomming the best of men and very pleasing unto God The matter is deliver'd in Deuteronomy thus Deut. 17.15 c. Thou shalt set him King over thee whom the Lord thy God shall choose One from among thy Brethren shalt thou set King over thee thou mayest not set a stranger over thee which is not thy Brother But he shall not multiply horses to himself nor cause the people to return to Egypt For as much as the Lord hath said unto you ye shall henceforth return no more that way Neither shall he multiply Wives to himself that his heart turn not away neither shall he greatly multiply to himself silver and gold And it shall be when he sitteth upon the throne of his Kingdom that he shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the dayes of his life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them That his heart be not lifted up above his Brethren These words of the Law are not obscure and they seem to contain the sum of that volume which the great Prophet laid up in the Sanctuary We said * Cap. 8. above the Jews had such a Common-wealth which in the Scripture is called a Priestly Kingdom Whence it follows that their Kings did not only govern in civill affairs and military but were Presidents of Religion and holy Ceremonies For they were sacred persons to whom Gods Commission and the voice of a Prophet gave Empire honour and authority Yet as the Over-sight of Sacred things the Soveraign power and judgment pertained unto them so the mystery and charge of the same things was of right claimed by the Levites that is the High Priest the rest of the Priests and their assistants It was their office to slay the Sacrifices to make expiations to rehearse the divine Laws before the people and to perform other services in the Temple The Talmudicall writers well observe how much the King excelled all both Priests and Prophets which we will relate out of * In Halucha Melachim cap. 2. Maimonides The words are to this effect It was a Statute that the chief Priest should reverence the King and yield him his place to sit in and himself stand when the King came to him But the King standeth not in the presence of the Priest unless when he consults the Urim after the solemn manner And such is the dignity of the King that even the Prophet himself as oft as he comes into his presence bows himself down to the earth as it is written Nathan the Prophet came before the King and to honour him fell upon his face to the ground Yet more David himself whom the Prophet formerly had anointed King so little feared to take upon him the honour of the High Priest that he put upon himself the Ephod and enquired of the Lord whether he should pursue the enemy The place is eminent in the Book of Samuel Cap. 30. v. 7. perverted by the late Interpreters men very learned but here they seem indiligent Let all men judge that have any skill in the originall whether the words translated by them Applicavit sibi Abiathar amiculum Davidis causa signify not the same I have said that David having put on the Ephod of Abiathar consulted the Oracle The English Bible reads it And Abiathar brought thither the Ephod to David Grotius de Imperio c. 6. reads it in this sense Abiathar made the Ephod to come near to David that as he stood before the high Priest which the King only did when he consulted Urim he might see whether the sparkling of the prectous stones would promise him good success Abiathar then had the Ephod upon him not David The Urim answered i. e. God by the Urim vide locum But let us give you some more of our Collections from the Rabbins Herein also consisted an high point of honour Mâ—im c. 2. in Hal. Mâ—l c. 7. Hal. Beth. Habb that the King only and no man else might sit in the Court of the Temple in any place only the King who was of Davids family That Court was divided by
Jews and others When the Common-weal was of all the Hebrews when of the Jews What the Scepter was The plausible opinion of Eusebius confuted Wherein consists and to whom belongs Imperiall Majesty WHat we have now said of the sanctuary is of great moment to the confuting of Mâ—â—monides but wee must produce other Arguments to prove that the Common-wealth of which old Jacob spake to Juda on his death Bed was no where seated but in Palestin We will not go far but cite Mâ—â—monides for a witness against himself How often doth he tell us the holy people without the bounds of the Holy Lâ—nd was loosed from many of the Mosaicall Laws He hath a notable * In Halacha sanhedrin d ssertation wherein he circumscribes with certain limits the power of the Judges both of Palestin and Babylon Certainly the greatest part of Mâ—ses Law is conversant about criminall causes The judgement hereof saith Maimâ—â— could be no where exercised by the Babylonian Jews no not in Palestin And the Jews of Palestin as by the Law they gave judgement to their own people in all causes within their own Country so without it they gave no sentence upon their Country-men unless by the permission of the Babylonian Peers or other heads of the exiled Jews Whence we gather that the Jews of Palestiâ—â— judged of crimes in their own Country alwaies by vertue of the Law sometimes out of their Country but by permission and leave of others the Babylonians no where judged of them not in their own dominion not in Palestin not by force of Law nor by permission And are these the men think you to whom was given the Jewish Scepter after the affairs of Palestin were broken and decayed Surely either the excellent writer knew not what was the dignity of the Scepter or he thought too well of some States of straw that do there boast themselves to be of Davids house But wee wonder not at this light mistake of Maimonides when we consider by what strange interpretations others have laboured for the sense of Jacobs divine speech I remember I had conference concerning this with the honourable Apollonius Scottus assessor of the supreme Senate at what time in his house at the Hague I sweetly spent the Vacation and with great ardor ran over the Luculent commentations of Rabbi Ben Maimon wherewith I was so taken that I crossed almost all my former notes concerning the Jewish State There did this Senator such is his learning and the exceeding vigor of his wit signifie more than once that in his judgment no other Text in the sacred Book is more examined by learned men and less understood Verily I was glad to find of my opinion a man whose authority and repute might encourage me to oppose the interpretations of any other whatsoever Wherefore by his incitement I think I shall not do amiss if in so great a multitude of conjectures I shall also publish what my judgment is about a prophecy so illustrious The Argument indeed is worthy wherein the wit of every man may exercise it self and shew its strength Although in this our Treatise we handle the affairs of Hebrews and Jews in common and without difference for the most part yet to secure the Reader from mistake we will once for all demonstrate that the sacred Common-wealth constituted by Moses according to Gods appointment was alwaies the same and founded on the same Laws but not alwaies of the same persons A long time it was of the Hebrews afterward by change of times it was only of the Jews And so the oracle of Jacob which is of Juda's Scepter pertaineth only to those later times The ignorance whereof is the cause why this admirable prophecy hath been hitherto misunderstood I will not mention here the miserable hallucinations of Origen Austin Epiphanius and others who thought the Jews were promised by those words of Jacob a perpetuall succession of Kings of the same tribe and the same linage even to the times of Messiah An opinion which led the followers of it into insuperable difficulties for they know not what to say nor whither to turn themselves when they saw from the death of Sedechiah to the times of Aristobulus the Kingdom of the Jews was none and after that untill Herods tyranny it was in the hands only of the Hasmonaei of the tribe of Levi. These things of late are discussed well and with good success in the exercitations against Baronius by the most learned man of our age I saack Casaubon who is pleased with the famous opinion of Eusebius extant in the eighth Book of his Evangelicall demonstrations We pretermit all things rightly said both by Eusebius and by Casaubon that we may not do what is done to our hand And we confess among all the Interpretations hitherto divulged that of Eusebius is far the best But because neither Eusebius nor that great Scholar that follows him seem to me to have understood what that Scepter is of which the old Prophet speaks to his Son a little before his death nor when it was given to the Jews this is needfull now to be cleared but not without a preface For it is no pleasure to us to dissent neither from Eusebius whom we have ever esteemed among the greatest writers nor from him whom we have above named the prime man of our age the follower of Eusebius to whom we owe so much reverence that no man is so great with us as He. For He it is by whose conduct these our times have made admirable proficiency toward the perfection of all learning But we are constrained by our ingenuous love of truth to lay aside affection and impartially inquire what is right The first error of Eùsebius is that the Scepter was given to Juda even from the time of Moses because this Tribe excelled alwaies among the rest with singular dignity and held a more honourable place both in the Camps and in the order of them that offered gifts in the Temple Which Argument moves me no more thaâ— if one should say the Majesty of the Scepter at Râ—â—â— or Athens was not in the Romaâ—â—â—â— Athenian people but in one 〈◊〉 which was more noble or flouâ—â—â—ing For truly it is manifest by the most constant affirmation of antient Authors that in Rome and Athens both were many and divers tribes some above the rest in dignity place and order What is it then Verily I suppose the Scepter to be nothing else but the Majesty of Empire Majesty I mean pertaining to the Common-wealth it self Wherfore whose is the Common-wealth theirs also is the Scepter Now the Hebrew Common-wealth from the age of Moses until the reign of Rehoboam was not of the Jews but of the twelve tribes Whence it follows that the Scepter all that space of time was of all the Israelites But of this Scepter which a long time was common to all the tribes the divine Patriarch spoke not in that celebrious oracle He had respect unto
good because the wiser men are present and lead the way but single and apart they have little judgement Concerning a King then and concerning War as I have said Decrees were made sometimes the people being Author all other things the Senators of Sanhedrin dispatched by themselves The weightiest affairs were not too heavy for them because they were chosen for their worth and great abilities by the divine Moses rightly named Elders not only for their age but for their wiâ—dom and experience CHAP. XIII Of two other Councils at Jerusalem besides the Sanhedrin The Senate of 23. in every town The College of 3. The measure of Cities The 5. men for expiation of slaughter The 7. men and 3. men for ordering the Calendar The times disposed by Rabbi Hillel The authority of Sanhedrin lessened OF the great Senate we have said what came to mind the other Councils will not detain us long The most learned * â—n Halaâ—â—a Sanhedrin c. 1. Maimonides relates that in the City of Jerusalem it self were two Councils more They are described in the * In Misna in Gemara Talmud In either of them sate three and twenty Judges And as the Great Council was held in that part of the Temple which is called Gazith so one of these at the Court-gate the other was kept at the Gate opening to the Mount of the Temple The Dignity of them also was not the same for the Judges at the Mount-Gate took it for a preferment to be ascrib'd into the Senate at the Court-Gate And again it was a new degree of honour to ascend hence into the Sanedrin The distinction is exactly made by Rabbi Ben Maimon Farther beside these Councils at Jerusalem there was constituted in every town of Palestin a Senate for jurisdiction and the care of publick affairs It consisted of 23. men who sate in judgement upon the life and fortunes of the people and decided all causes except a few reserved as is aforesaid to the great Councill Ben Maimou also describes a certain College of three men and saith it was in such a City which had not a hundred and twenty inhabitants But I am of Aristotles mind that this is not a City For as it is not a Ship which is of one handfull or of two furlongs so is it not a City which wanteth a just measure if it be too little it cannot as a City should subsist by it self and too much greatness turns it from a City to a Nation But we must not call a Rabbi to so strict account It was the office of those three to judge of trespasses of moneys and goods moveable The Capitall offenders were brought as I have shewed before another Bench. â—hedrin c. 5. Ben Maimon * In Halucho Sanhedrin c. 5. addes somethings were of such a kind that they belonged neither to the seventy Elders nor to the College of twenty three nor to the three men but were to be referred to a peculiar Senate In which number he reckons man-slaughter committed by an uncertain hand in the borders of any town Five men saith he must expiate this by the Sacrifice of a Heifer The same Author hath more of this nature which I willingly praetermit For we doe not repeat Dictates That may seem strange that the ordering of times was commended to certain Judges for * In eadem Halacha eod cap. concerning the Leap-year seven concerning the month three men determined But Hillel the Babylonian afterward acquitted all his Countrymen of this care the prime man of his age of whom we have this honourable testimony from Rabbi Abraham * In libro juchasin Zacuth Rabbi Hillel president of the great Councill composed the Intercalation for all Israel till the times of Messiah and that was done by him before the Lawfull act of imposition of hands was abrogated Had not this same Hillel maturely prevented so great an evill certainly the times would have been much confused for not long after ceased the solennity of imposing hands without which those seven men and three men were not appointed overseers and correctors of the Calendar as Maimonides observeth But no more of this lest the Reader think we prepare an accurate and perfect work wheras we only thrust out our suddain and tumultuary Meditations And we desire it may be noted whatsoever we have said of Councils hath relation to the time before Judaea had received the Roman conqueror For he changed and repealed many things not for his lust or pleasure nor out of any cruell design but that he might secure his Dominion Gabinius chiefly the Proconsul of Syria seeing the principall pillar of the Common-wealth was the Sanhedrin thought it good policy to take away the authority thereof in many towns Wherefore at Gadar Amath Hiericho and Sephor he setled four Synedries and a fift at Jerusalem now but a part of what she was all of equall power And the Councils placed by Gabinius in the other Cities as they were not inferiour to that in Jerusalem for power so were they far beyond it in continuance These are meant if I mistake not by * In l. 17. c. de Jud. Cal. Justinian when he requires a Canon from the primates who rule the Synedries of either Palestin But we make no excursion into these times The antient Common-wealth and primitive Institutions are under our consideration To enquire into the rest and set down things that were often changed were unhappily to place our study where no certain truth can be delivered CHAP. XIV The creation of a King A bad one first chosen why What qualities the Prophet had respect unto The Book of the Kingdom laid up The power of the Hebrew Kings Their honour above Priests and Prophets Kings and Priests at first the same The annointing of Kings made them sacred The Holy Ointment hid by Josia and lost with other things RAbbi Ben Maimon * In part post Misnae saith the Israelites received three commands from God to bee fulfilled in Palestin the first whereof was to make themselves a King another to blot out the memory of the Amalekites the third concerning the building of a Temple The performance whereof saith he was at severall times and long distant but in the same order wherein they were commanded For a King was created before the War with Amalek and the building of the Temple was not begun untill that most odious Nation was brought to an end and quite destroyed The testimonies illustrious which are related by the same Author need not be transcribed hither In the 17 of Deuteronomy the most high God saying the Israelites would desire a King addes the truest reason of it because all the neighbouring Nations lived under the royall Government For such is the nature and disposition of men inhabiting that part of the world few prefer liberty before subjection unto just Lords And Claudius Civilis in Tacitus truly saith to his Batavians that Syria and Asia serve and
favour of Antiochus Epiphanes whose protection he needed he forswore the Mosaic Laws and instead of them admitted the Religions and rites of the Grecians And more that he might not bear in his Body the marks of Circumcision he renewed his fore-skin by Physicall Art and perswaded all his people to do the like Afterward Antiochus Epiphanes the High-Priest being his Minister impiously perverted all the institutions of the Jews And now nothing of the sound and the antient customs remained when Matthias the Hasmâ—naean the great restorer of the State having taken up Arms rendred to the Jews their Laws and received the Common-wealth under his Rule with the title of Prince Being deceased to him succeeded Judas in the Principality the same that is called Maccabaeus Yet was there great power and authority in the High-Priest Wherefore Antiochus Eupator after that time cunningly having got entrance into Jerusalem when he distrusted Onias upon whom he saw the people and the State affairs depended much placed Alcimus in his room But he being gotten into the holy chair was more depraved than his Predecessor for he went over to King Demetrius the Son of Seleucus with criminations against Judas whose principality he could not away with Impiety can be never quiet nor content with a single transgression Wherefore hee brought against his own Country the Kings Lieutenant Bacohides with an Army and after his return to the King without effecting the work he encreased the Companies left by Bacchides by the concourse of wicked men From every place were gathered unto Alcimus Murderers Sacrilegious Persons Adulterers whom their guilty consciences would not suffer to rest at home and he engaged them all to do him service by fair words and bountifull pay At the last this gallant Priest to adde more unto his glorious impiety prepared to throw down the Walls of the Sanctuary raised by the Prophets and the Hasidaeans But in the midst of his design death cut him off and in his place the people constituted in the most sacred office their Prince Judas the first of all the Jews that joynd the Miter and the Crown together and was both Prince and Priest The same was done after him by Jonathan Simon and Jannes untill Aristobulus the name of Prince being laid aside took upon him the title of King And so in the end long after the death of Zedekiah Kings again ruled over Judaea but they were of the Tribe of Levi the last of whom was Antigonus Antigonus being expelled and slain Herod held the Scepter which he had before received from the Romans a man not indeed descended of the Royall family no nor of the Sacerdotall but one of Idumaea an insititious Jew or Proselyte for the Idumaeans were not truly Jews but only accounted and called so since the time that Hircanus forced them to submit to the rites and ceremonies of the true God when before they worshipt I know not what good Gosan whose rites were kept by the Costobari a noble family in that Country Famous was that prophecy of Sameas who had long since foretold that Herod should bee given the Jews for a King but to be a Plague unto them Even so it came to pass This Idumaean presently put to death Aristobulus the High-Priest being very young and after him Hircanus allured out of Parthia and after him whatsoever remained of the Hasmonaean bloud he extinguished and left not any branch of the old stock Nor did the seventy Elders the Assessors of the Great Councill Sannedrin speed better Thus all being remov'd out of the way who might create him either fear or danger Herod grew up to his height and the greatness of his power gave him boldness to break forth into great licence for he altered the old customs of the Jews and brought in new and did many things contrary to the Laws Whereof let us hear Josephus speaking thus The antient discipline untainted before he weakned with Innovations whence in our following times we have had no small harm for all those things whereby the multitude was heretofore led unto piety are now neglected and despised CHAP. XVII Of Messias King of the Jews and all Nations The everlasting throne is his A word in Esay written mystically Balaams prophecy in the sense of the Jews The singular nature of Messia's Kingdom The reprehender of Maimonides censured Ezekiels obscure vision not to be curiously searched ANd in this manner after the Jews return out of Babylon they were in possession of the Empire that had no right unto it first the High-Priests then the Hasmonaean Princes being also Levites then Kings of the same tribe and lastly Herod the Idumaean He under whom was born Messias the King of Kings a branch of Davids family To him alone must be referr'd that promise God made to David that his throne should bee everlasting and his seed should sit therein Certainly it is not spoken of Salomon nor of any other of his race for the kingdom once lost they never recover'd after the Babylonian exile Wherefore unless wee will which were great impiety make the promise of God vain and false we must understand that Son of David to bee the Messias our Redeemer of whom the Angel hath pronounced that which is written in St. Luke Of his Kingdom there shall be no end The words are taken out of the ninth of Esaiah where Rabbi Jarchi notes It was subtilly disputed by the Scribes why in the midst of a word contrary to custom the letter Mem is closed A doubt not to be contemned Thereby is signified as the Talmudists are of opinion some great mystery not opened promiscuously unto all but close and reserved Amongst all the Oracles in Scripture concerning the greatest King Messias the Jews think none so worthy of admiration as that which Balaam uttered by divine instinct Num. 24. But the same Interpreters looking narrowly into the Prophets meaning sagely found the words are not all spoken of one King but the oracle is so to be divided that part may belong to David who first of Juda's race possest the Kingdom the rest to the Messias the last King indeed of the same race but greater and more potent than all the other Maimonides in the end of his Misna hath handled this exactly And the same excellent Master there refutes those that exspect in the Kingdom of Messias another face of nature and a new course of things going on perpetually For saith he they understood not the words of Esaiah in the 12. Chapter The dark sayings whereof doe signifie that all pious and good men shall have such quietness in the midst of the wicked that they need not fear Nor hath Rabbi Abraham the Son of David any just reason to reprehend Maimonides for this whose other reprehensions too for the most part are more sharp than solid they make a shew of reason but when they are examined come to nothing As oft as I survey the sacred places the rites and Religious solemnities described
their mind Whithersoever they turn themselves their night goes along too and overshadows them nor shall it be dispelled before they have throughly smarted for their ingratitude and their obstinacy and the hardness of their hearts FINIS Imprimatur Edm. Calamy THE Table Alphabeticall A. R. ABraham 155 Acheians 85 Agrarian Law 13 17 40 Agriculture 20 24 Agrippa's offence 50 Alcimus High-Priest 147 His impiety 148 Alexander M. his favour to the Jews 27 Alterations whence 18 Ambition 141 Anointing of Kings 127 Antigonns King 149 Antiochus Epiphanes 146 Apion cymbalum mundi 3 Apollonius Scotus praised 70 Aristobulus King 149 Aristotle 's opinion of the Jews 29 30 Arist cited 5 8 31 119 Arms of nature 15 Artificers none among the Jews 32 Avarice the hurt of it 17 Author 1 70 74 112 114 B. BAbylon enlarged by Nebuch 139 Babylonian Jews 62. Had not the Scepter 69 Balaam's prophecy expounded 154 Beginning of the Heb. Com. 59 Benefit of the Jubily 14 Berosus Annals 139 Bible some parts not to be read by Youth 159. Forbidden the Jews by Trajan 167 Not corrupted by the Jews 168 Buriall of the dead 55 C. CAbala 105 Capitall offenders 110 Casaubons exercit 73. His praise 74. His errour 85 Calendar corrected 112 Captivtty 137 Change of Laws 58 City-life 21 Cities of refuge 58 City what 110 Colonies 12 Commands three to be fulfild in Palestin 115 ommon-wealth founded by Moses 2. When full of enemies 18. The best 31. Affixt to Palestin 61 Consecration of Cities 44 Councils of the Jews 98 108 Country bred gollant men 21 Court of the Temple 125 D. DAvids Scepter 91. Everlasting throne 153 Day of expiation 16 Defection of the ten Tribes 136 Deformity 104 Desolation of Jerusalem 56 93 Dominion secured by change 113 E. EGyptians their idle life 35 Elders 107 Elisab's Sons 142 Ephod 124 Ephorus his errour 29 Equality 12 Eusebius confuted 74 82 Ezekiels obscure prophecy 156 Ezra 157 F. FAthers errour 72. Unskilfull in the Hebrew text 168 Field laid to field 20 Fire on the Altaer 129 Fortification 53 G. GAbinius abates the power of Sanhedrin 113 Gardons and Woods in Babylon 140 God the ruler of the Heb. Com. 6. Why angry at the desire of a King 117 Gospell common to all Nations 161 Grecians Law-givers Their ignorance of the Jews 29 H. HAsmoneans 79 Hebrews why hated by the Egyptians 34 Hecateus praised 10 Herod King 149. His cruelty 150 Herodotus errour 137 High Priest 104 Hillel 101 111. Hircanus 150 Holy of Holies 50 Holy ointment hid and lost with other things 128 Homer hath not the name of Laws 3 Houses in Cities redeemed 47 Husbandmen of Egypt lazy 38 Husbandry praised 22 I. JAcobs prophecy 64 Jarchi 153 Jeroboam 83. His policy 130. Turbulent 134. Idolatry punished 138 Idumaeans 150 Jerusalems sarstity 48. Privilege 54. The head City 55 Her fall 56 Jews had no commerce with other Nations 28. Spred abroad 88. Knew not their Messias 161. Cast off 162 Not without hope 163. Their dignity 164. Their baseness 165. Our relation to them 167. Our debt to them 168 Imperiall dignity 64 Impiety never quiet 147 Imposition of hands 100 Josephus against Apion praised 3. Jos cited 27 50 87 151. His errour 120 Joshua Captain Generall 96 Jubily the benefit of it 14. the 49 year 41. not kept after the captivity 41 Judas Maccabaeus 147 Prince and Priest 149 Juda 's Scepter 77 Judges of Palestin and Babylon 68 Juvenal cited 36 K. KEepers of the Laws 7 Kings 97 King created 116. Qualities of a King 118. Rules for him 120. Presidents of Religion 122. Dignity 123 King and Priest 126. Anointed 127 Kingdom of the Levites 149 Of the Messias 155 L. LAelius his wisdom 19 Law of Jubily 23 Laws none written before Moses 4. Impartiall 8. Stolo 's Law 18 Law-givers their honour 2 The Grecian 3 Levi and Benjamin called Jews 85 Levites portion 46. Office 122 Reign 141 Liberty pretended to enslave 134 M. MAgistrates 106 Majesty of the Empire 76. In the people of Rome 79 Maimonides praised 13. Cited 16 25 41 49 61 64 68 101 102 108 115 155 Manslanghter expiated 111 Manasses High-Priest 144 Matthias the Hasmonean 146 Masorites diligence and fidelity 169 Mem clausum 154 Merchants 30 Messias 93 153. Reign 157 Modesty in opinion 158 Monarchs the Judges and Dictators so stiled 96 Moses the first Law-giver 2 More than man 7. The stability of his Law 8 N. NEbuchadonozor 139 Nero petition'd by the Jews 50 Nilus fruitfull 39 Noahs seven precepts 5 O. ORdinances of the Jews 9 Opificers illiberall 33 Onias High-Priest 145. Renewed his fore-skin 146 P. PAlestin 9. Fruitfulness thereof 11 43. Divided by Joshua 16 Pastorall life 20 Paul interpreted 164. His charity to the Jews 168 Peace of Jerusalem 133 Peace lost by appropriating what was common 12 Personage goodly 119 Persecution of the Jews 167 Pharaohs policy 37 Plebeians single and in conjunction 106 Peoples Majesty 78. Jealous of Superiors 134 Possessions too ample 17 Priestly kingdom 122 Princes made by providence 131 Progress into science 160 Prophecies 92 Prophets not perish out of Jerusalem 105 Q. QUestion of Juda 's scepter discussed 71 Quiet of Common-wealths 132 R. REason and prudence 5 Redemption of Land 15 Of houses 47 Refuge 57 Religion keeps in awe 9. The soul of the Common-wealth 65. The cement 135. Politickly changed 136 Return of the Jews 141 Roman Common-wealth 21 Power 89 Royall Priest-hood 160 Rule the flagrant desire of it 7 S. SAmaria an imperiall seat 135 Sameas 101 150 Samuel 97 118 Sanballets enterprize 144 Sanhedrin 51 78 98 Saul 118 Scaliger mistaken 102 Scepter of Juda. 64 Schismaticall Jews 65 Scipio African 132 Secrets to be admired 159 Sedition brings ruin 135 Semiramis 140 Senators 98 126 Sepulchers 54 Servants released 16 Servitude dwarfs the mind 166 Sesostris 35 Seventh year 26 Shepheards active 36 Solemnity of Jubily 16 Soveraignty 97 State every state breeds diseases 133 Stolo violates his own Law 18 Subjection preferd before Liberty 116 Successoy 118 T. TAlmud quoted 14 25 48 102 154 Temple the voice there 55 Only at Jerusalem 66 Temple in Garizin 145 Ten tribes captive 86 137 Theocracy 6 Territories enlarged 57 Tiberius 166 Times ordered 111 Titus 167 Trade 28. Inherited 35 Translation of Nations 137 Tribute heavy an occasion of rebellion 131 Truth before affection 75 V. VArro cited 21 Vertue lost by want of exercise 20 Vicissitude 133 Urim and Thummim 51 124 W. VVAr 105 Wealth without oppression 13 X. XEnophanes his saying 158 Y. YEar of rest 42. The sixt years fruitfulness 43 Leap-year 111 Z. R. ZAcuth 112 129 167 FINIS