36. 1. R. Chinna bar Papa R. Samuel bar Nachman went by a man that was plowing on the seventh year the year of release R. Samuel saith to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed R. Chinna saith Our master did not teach us thus for it is forbidden to say God speed to one that is plowing on the seventh year John stileth himself an Elder and so doth Peter 1 Pet. 5. 1. not as laying aside their Apostolical power but as dealing with those to whom they write in a Ministerial way and by this very title that they assume to themselves they closely intimate that thenceforward the extraordinary Function and gifts Apostolick must not be expected but the Ministerial in the ordinary way of Elders or Ministers as the title had been long and vulgarly known And yet when he speaks of Diotrephes and his abusiveness he then threatens to shew his Apostolick power and himself A Son of thunder against him THE REVELATION OF JOHN AS it will be easily admitted to place this Book last of all the New Testament because it stands so in all Bibles so on the other hand it will be cavilled at that I have brought in the writing of it so soon as before the fall of Jerusalem since it hath been of old and commonly held that it was penned in the reign of Domitian far after these times that we are upon But the reasons by which I have been induced thereunto will appear out of some passages in the Book it self as we go through it As God revealed to Daniel the man greatly beloved the state of his people and the Monarchies that afflicted them from his own time till the coming of Christ so doth Christ to John the beloved Disciple the state of the Church and story in brief of her chief afflicters from thence to the end of the world So that where Daniel ends the Revelation begins and John hath nothing to do with any of the four Monarchies that he speaketh of but deals with a fifth the Roman that rose as it were out of the ashes of those four and swallowed them all up The composure of the Book is much like Daniels in this that it repeats one story over and over again in varied and inlarged expressions and exceeding like Ezekiel's in method and things spoken The style is very Prophetical as to the things spoken and very Hebraizing as to the speaking of them Exceeding much of the old Prophets language and matter adduced to intimate new stories and exceeding much of the Jews language and allusion to their customs and opinions thereby to speak the things more familiarly to be understood And as Ezekiel wrote concerning the ruine of Jerusalem when the ruining of it was now begun so I suppose doth John of the final destruction of it when the Wars and miseries were now begun which bred its destructions REVEL Chap. I II III. THE three first Chapters refer to that present time when John wrote and they contain the story of his obtaining this Revelation and of the condition of the seven Churches of Asia at that time declared in the Epistles directed to them John travelling in the Ministry of the Gospel up and down from Asia Westward cometh into the Isle Patmos in the Icarian Sea Vid. Strab. lib. 10. an Island about thirty miles compass Plin. lib. 4. cap. 12. and there on the Lords day he hath these visions and an Angel interprets to him all he saw He seeth Christ clothed like a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 13. See the LXX in Exod. 28. 4. and girded over the paps as the Priests used to be with the curious girdle His appearance full of Majesty and gloriousness described in the terms of Daniel Chap. 7. 9. 10. 5 6. Amongst other his Divine titles he is called Alpha and Omega terms ordinarily used by the Jews only uttered in their Hebrew Tongue to signifie the beginning and the end or the first and the last Midr. Tillin fol. 47. 2. Abraham and Sarah performed all the Law from Aleph to Tau Marg. tripl targ in Deut. 18. 13. He that walks in integrity is as if he performed all the Law from Aleph to Tau He directs Epistles to be sent to the seven Churches of Asia who are golden Candlesticks though very full of corruptions it is not a small thing that unchurches a Church and inscribed to the Angels of the Churches This phrase translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliahh Tsibbur the title of the Minister in every Synagogue who took care for the publick reading and expounding of the Law and Prophets And these Epistles are sent accordingly to the Ministers of the several Churches that they might be read openly in their Congregations There are seven several Epistles to the several Churches dictated immediately and sent by Christ and another general one from John to them all in which he shews the warrant and way of writing those seven He terms the Holy Ghost the seven Spirits according to the Jews common speech who from Isa. 11. 2. speak much of the seven Spirits of Messias and speaking of Christs coming with clouds Chap. 1. 7. from Dan. 7. 13. and from the words of Christ himself Matth. 24. 30. He at once teacheth that he takes at Daniel and speaks of Christs coming and reigning when the four Monarchies were destroyed and especially referreth to the first most visible evidence of his power and dominion in coming to destroy his enemies the Jewish Nation and their City And here is one reason that induceth me to suppose this Book written before that City was destroyed Coming to read the present condition of these Asian Churches in the Epistles written to them we may pertinently think of that saying of Paul 2 Tim. 1. 15. This thou knowest that all they that are in Asia are turned from me A great Apostacy of which there is too much evidence in these Churches as also mention of some sad fruits of it and means and instruments inducing to it As 1. unbelieving Jews which the Holy Ghost all along calls A Synagogue of Satan with these the Church of Smyrna was pestered and more especially Pergamus where their mischievousness is stiled the very throne or seat of Satan and where they had murdered Antipas a faithful Martyr already 2. False Apostles and seducers some that pretended Apostolick power and commission and it may be coloured their pretences with Magical wonders that they might act more Apostle like These the Church of Ephesus was troubled with but had discovered their delusions and found them liars 3. Other seducers that it may be came not in the demonstration of such devilish power but answered that by their horrid devilish doctrines the doctrines of the Nicolaitans which taught to eat things sacrificed to Idols and to commit fornication In Thyatire a woman seducer cried up this doctrine a whore and witch a Jezabel wherefore she and her children that is her Disciples are threatned to be destroyed
upon one of the mountains Gen. 22. May we not safely say here that God lead Abraham into temptation But as it follows liberavit a malo God delivered him from the evil of the temptation which is being overcome And Saint James saith sweetly though at first he may seem to cross this Petition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren account it all joy when ye fall into diverse temptations Jac. 1. 2. to be in temptation is joy for God chastiseth every son that he receiveth and yet pray lead us not into temptation but deliver us from evil let the latter comment upon the first lead us not into the evil of temptation which in the Apostles Phrase is suffer us not to be tempted above our strength CHAP. XXII Septuaginta Interpreters I Will not with Clemens Josephus Austen Epiphanius and others spend time in locking them up severally in their closets to make their Translation the more admirable I will only mind that They did the work of this Translation against their will and therefore we must expect but slippery doing And that appears by them Their additions variations and without doubt oversights may well argue with what a will they went about this business It were easie to instance in thousands of places How they add men and years Gen. 5. 10. 11. 46. How they add matter of their own heads as how they help Jobs wife to skold Job 2. adding there a whole verse of female passion I must now saith she go wander up and down and have no place to rest in and so forth And so Job 1. 21. Naked came I out of my mothers womb and naked shall I return thither the Lord hath given and the Lord hath taken away even as pleaseth the Lord so come things to pass blessed be the Name of the Lord which clause even as pleaseth the Lord so come things to pass is not in the Hebrew but it is added by them and so is it taken from them into our Common Prayer Book in that part of the manner of burial To trace them in their mistakes is pretty to see how their unpricked Bible deceived them As to instance in one or two for a taste Hebrew Septuag Gen. 15. 11. It is said that the birds light upon the carcasses and Abraham drove them away in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashhebh They read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajashhebh he drove them away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajeshhebh he sat by them and of this Saint Austen makes goodly Allegories Judges 5. 8. The Hebrew saith they choose new gods then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhem shegnarim was war in the gates They say they chose new gods as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehhem segnorim * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barly bread Judges 7. 11. The Hebrew saith and he and Phurah his servant went down to the quarter or side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamushim the armed men They say he and his servant Pharah went down to the quarter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamishim fifty men Thus do they vary in a world of places which the expert may easily see and smile at I omit how they vary names of men and places I will trouble you with no more but one which they comment as it were to help a difficulty 1 King 12. 2. It is said of Jeroboam that he dwelt in Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijeshhebh bemitzraijm 2 Chron. 10. 2. It is said that he returned from Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashobh mimmitzraijm The Septuagint heals this thus Translating 2 Chron. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he had dwelt in Egypt and he returned out of Egypt Such is the manner of that work of the Greek Now to examine the Authority of this we shall find it wonderful That some of the Jewish Synagogues read the Old Testament in Greek and not in Hebrew Tertullian seemeth to witness But those were Jews out of Canaan for they were not so skilful in the Greek Tongue in Canaan for ought I can find as to understand it so familiarly if they had been I should have thought the Septuagint to be the Book that was given to Christ in the Synagogue Luke 2. 17. Because his Text that he reads does nearer touch the Greek than the Hebrew But I know their Tongue was the Mesladoed Chaldee The greatest authority of this Translation appeareth in that the holy Greek of the New Testament doth so much follow it For as God used this Translation for a Harbinger to the fetching in of the Gentiles so when it was grown into Authority by the time of Christs coming it seemed good to his infinite Wisdom to add to its Authority himself the better to forward the building of the Church And admirable it is to see with what Sweetness and Harmony the New Testament doth follow this Translation sometime even besides the letter of the Old to shew that he that gave the Old may and can best expound it in the New CHAP. XXIII The Septuagint over-authorized by some SOME there were in the Primitive Church like the Romanists now that preferred this Translation of the Greek as they do the Vulgar Latine before the Hebrew fountain Of these Saint Austen speaks of their opinion herein and withal gives his own in his fifteenth book de Civitate Dei Cap. 11. 13 14. where treating of Methushelahs living fourteen years after the Flood according to the Greek Translation Hence came saith he that famous question where to lodge Methuselah all the time of the Flood Some hold saith he that he was with his father Enoch who was translated and that he lived with him there till the stood was past They hold thus as being loath to derogate from the authority of those books quos in autoritatem celebriorem suscepit Ecclesia which the Church hath entertained into more renowned Authority And thinking that the books of the Jews rather than these do mistake and err For they say that it is not credible that the seventy Interpreters which translated at one time and in one sense could err or would lie or err where it concerned them not But that the Jews for envy they bear to us seeing the Law and Prophets are come to us by their interpretation have changed some things in their books that the Authority of ours might be lessened This is their opinion Now his own he gives Chap. 13. in these words Let that Tongue be rather believed out of which a translation is made into another by Interpreters And in Chap. 14. The truth of things must be fetched out of that Tongue out of which that that we have is interpreted It is apparent by most of the Fathers both Greek and Latine how they followed the Greek though I think not so much for affectation as for meer necessity few of them being able to read the Bible in Hebrew I will conclude with Clemens Alex. his reason why God
Though it be confessed too that the exact agreement of the story in both places according to the Samaritan is on the other hand considerable for the readding of the Samaritan Text. The Repetitions of the Samaritan in Exod. XVII after vers 14 19 22. from Deut. XXIV V. with some alterations as in many other places and the interposition of a whole sentence Exod. XXII 10. and elsewhere these I say being all absent from all the Translations are arguments of the integrity of the Hebrew copy in general and particularly in those places Nor can I believe but in that vexatious question of the two Cainans Gen. X. 24. and Luke III. 36. the Septuagint is corrupted and the Hebrew Copy in the right since the Samaritan Text and Version and all other Translations agree with the Hebrew And even the Vatican Copy of the Septuagint in 1 Chron. I. hath quite left out the second Cainan and the Alexandrine Copy as it once hath it so it hath once omitted it also But then 2 on the other hand it is to be acknowledged that sometimes the consent of other Versions are an argument of defect or error in our present Hebrew Copies For through the Hebrew Copies we have be beyond all comparison the best and nearest the Originals yet it is too much partiality or superstition to believe that there are not therein some faults considerable to be corrected by the translations of which examples are frequent in the restoring of other Authors and particularly Ignatius's his Epistles by Primate Usher In that known place Psal. XXII 16. the English translation hath truly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced my hands and my feet But in our present Hebrew Copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a Lyon my hands and my feet That there is a defect in all these Hebrew Copies and that it was formerly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have pierced or digged my hands and my feet all the Versions except the Chaldee Paraphrase confirm Besides that the present reading is non-sense except it be supplied with some Verb as it is by the Chaldee Paraphrast which upon this Book of the Psalms and upon the Hagiographa is of no great antiquity where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. like a Lion biting my hands and my feet But this is very Precarious and such an Ellipsis though the Hebrew abounds with that figure as seems contrary to the Genius of the Biblical Hebrew and perhaps without example Not now to mention that according to the Masora it self it must be here read in another sense than as a Lion for it here notes that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice found in the Bible with the Vowel â— but in two different significations and that the other place is Isa. XXXVIII 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our English translation I reckoned till morning that as a Lyon so will he break all my bones In this last place no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie as a Lyon therefore in the first place of Psal. XXII it must not signifie so but some other sense These are things known sufficiently to the Learned but not to beginners in this sort of Literature nor in our Language and therefore it may not be superfluous to mention them Nor that of Psal. CXLV 14. where all the Translations except the Chaldee Paraphrase again interposing a whole verse to this sense The Lord is faithful in all his words and holy in all his works makes it highly probable besides the argument from the Alphabetical beginning of every verse one of which will be wanting without that interposition that so much is left out in all our modern Hebrew Copies which was in the more ancient whatever the industrious and laborious Hottinger may briskly and warmly after his Thâ—s Philolog manner say in defence of them though the repetition of that verse with the alteration of two words in the seventeenth verse may be some argument on the other side That famous place of difficulty Exod. XII 40. The sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years would be justly suspected of defect from the Samaritan Text and Alexandrine Copy of the Seventy though there was no evidence from Chronology Both of which have it The sojourning of the children of Israel and of their Fathers in Egypt and Canaan and even the Roman edition of the Seventy adds the land of Canaan to Egypt In old Jacobs Prophesie concerning his youngest son Joseph Gen. XLIX 22. The Samaritan Text confirmed by the Seventy seems much the better reading than the Hebrew In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our English translation renders whose branches run over the wall But indeed according to the present punctation it can hardly be construed But in the Samaritan Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Joseph my youngest son which also well answers that in the prediction concerning Reuben vers 3. Reuben my first born In Gen. IV. 8. The agreement of the Samaritan Text and Version the Syriack Septuagint Vulgar Latine for the interposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Samaritan Text i. e. let us go into the field in the speech of Cain to Abel besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he said necessarily requiring it and a void space left in the Hebrew Copies makes it extreamly probable that those words are really wanting in our present Books As for the great difference of the intervals or sum of years from the Creation to the Flood and from the Flood to Abraham's birth which is between the present Hebrew the Samaritan and the Septuagint I leave it to Chronologers This is not a place to dispute it That there are also many Errata's and faults in many places of the present Hebrew of single letters both consonants and vowels I mean the sounds not the characters of vowels which without doubt are very late cannot reasonably be denyed by one unprejudiced as principally from other arguments so from one or more of the Versions I do not allow of all the Examples produced by Learned Men and some of them as much partial on the other hand and almost spiteful against the Hebrew But I think some instances are just and reasonable As to single out one or two Psal. II. 9. we read now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou shalt break them with a rod or rather a scepter of Iron But in the Septuagint and in the New Testament as Rev. I. 27. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt feed or rule them to which agree all the other translations except the Chaldee Paraphrase Whence we have very likely reason to believe that they did read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which signifies thou shalt feed
at Let us now view him tugging day and night at these Studies and especially take notice of that excellent method he proposed to himself for the prosecuting them with the more fruit and advantage Which was to Note 1. Whatsoever any way tended to illustrate the Phrase or Story of the New Testament 2. Whatsoever tended to the better knowledge of the places in the Land of Canaan And 3. whatsoever related to History and especially that of the Jews And to acquaint you more particularly how he ordered himself in taking up these notices he used large note-Note-books in Folio And therein he digested what he intended to Note as he read the Talmuds and other Jewish Books under such Titles as these Quaedam de Terra Israelitica sparsim collecta Things scatteringly collected concerning the Land of Israel And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaenam What was the Land of Israel And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things appropriated to the Land of Israel And there is an Alphabet by him framed in this method A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. G 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A c. Under which according to their initial Letters he used to reduce all places of the Holy Land mentioned in the Talmud and something of their Situation or History with references unto the page of the Tracts where they were mentioned And lastly There is another Title viz. Places in Babylonia under which he collected the Names and Stories of Towns or Cities in that Country also He was very curious indeed in tracing the Countries and places mentioned in Scripture and especially wherein the Jewish Nation were any ways concerned This sufficiently appears in his laborious Disquisitions premised before each of his Hebrew and Talmudical Exercitations And in one of his Note Books he is tracing with much accuracy the Marches of Israel out of Egypt under this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Motions and Stations of Israel in their March out of Egypt Pity it is it was not perfected by him He read over both Talmuds often and with great deliberation as appears from several of his Paper Books in which are many rough Notes of the Contents thereof taken by him at several times and sometimes short Observations of his own thereupon He seemed to have had a Design of publishing a brief account of the Jerusalem Talmud and of the chief matters whereof it treats from Tract to Tract For there is such a thing fairly written out by him in Latin bearing this Title Index aliqualis Talmudis Hierosolymitani But it is imperfect reaching but to the seventh Tract of the first Classis He was as studious of the Sacred Chronology of the Old and New Testament as we have seen he was of the Chorography of the Holy Land as accounting this highly necessary to the understanding of the Scriptures When it was once debated by the Assembly of Divines at Westminster in what parts of Learning the Candidates for holy Orders should be examined and some were for waving the trying them in Scripture Chronology Doctor Lightfoot urged the necessity of it in order to the apprehending the sense of the Sacred Volumes alledging that he held that he read not Scripture who was not expert in Chronology And he prevailed in that debate His abilities in that sort of Learning may be seen in several of his Works published and in divers rude Essayes in MS. He had long and very carefully searched into the Translation of the LXX and compared it verse by verse with the Hebrew Original as appears by his MS. under this Title Discrepantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX a textu Hebraeo with brief Notes here and there And under another Title viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX he enumerates all their errors throughout the whole Translation and them he makes to be very many in this method Inaniter addita Periculose decurtata Sensum clarum obsuscantia Vitiantia pulchrum Reddita in sensum alienum Reddita in sensum plane contrarium Reddita in sensum nullum Traditiones Judaicas redolentia Hebraica retenta Reddita pro fama gentis Pro fama textus Paraphrases Propria nomina facta Appellativa Numeri male calculati Locorum nomina recentiora Vocales male Lectae Literae male Lectae Sensus foedatus Variatio nominum Versus male conjuncti c. And accordingly under each of these Heads the places of Scripture so mistaken are by him disposed which are infinite Which cost him no small pains By these things it appears he was no good friend to the LXX It was great pity he lived not to digest into a just Volume these his careful Studies concerning the LXX as he intended to do and had begun it in Latine in three or four Chapters written fair with his own hand carrying this Title Disquisitio modesta de LXX de Versione Graeca and had likewise consulted the great Buxtorph about this his purpose He was also well seen in Josephus He seems to have communicated his own Josephus with Notes of his own written in it unto Monseir Petit a Learned Man of Nismes in France who had laboured hard in preparing a good Edition of that useful Author For Anno 1666. in a Letter June 12. from Dr. Worthington to him speaking concerning Petit he hath these words I doubt not but when you have your own Josephus returned you will meet with some observations of your own noted in him Another French Man about the year 1666. viz. Monseir Le Moyn reputed to be one of the Learnedest Men in France and Minister of the Protestant Church at Roan laboured in the same work that Petit before had done And for the furthering of his design he wrote to the said Learned and Pious Doctor Worthington that if he had any thing for the benefit of that Edition to impart it Whereupon he applies himself to his old Friend Doctor Lightfoot who as he tells him was well versed in Josephus that he would assist him with his hints and short observations upon the doubtful passages in that Author a thing that he knew would be very acceptable unto that Learned Man What the issue of this request was appears not only we know the Doctor did not use to be backward in communicating any knowledge he had who had so freely yielded his assistance to the Polyglot Bible to the Heptaglot Lexicon and the Synopsis of the Criticks as we shall see by and by We are sure Monseir Le Moyn made great use of what the Doctor had before published especially in the Chorographical Century before S. Matthew where he had occasion to speak to several places in Josephus And so he writes expresly to Doctor Worthington speaking of his Notes and Exercitations upon Josephus In iis utor saepissime
at an Episcopal Visitation held there by the Right Reverend Father in God Benjamin late Lord Bishop of Ely Nec periculosius aut terribilius sonâ—it olim Shibboleth Gileaditarum c. That the Shibboleth of the Gileadites antiently sounded not more dangerously than the Title of Saints of late Whereas as he shews in that Sermon and used to urge in the late times That by Saints is meant nothing but Christians in opposition to Heathens or Unbelievers And that the Apostle in that phrase speaks with the common notion of the Jewish Nation to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Holiness signifies no more than Within the Profession of the Jewish Religion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in Holiness signifies as much as In Heathenism But it is time to make an end though I am sensible all that hath been said is far short of what might have been concerning a Man of his Figure in the Learned World and what should if further accounts of him had come to hand from such his Learned friends and acquaintance as could or would have imparted them But what hath been written is sufficient to give a Draught of him Which however defective it may be it hath this advantage that it is a true one these notices being taken partly from such Persons who well knew him or were related to him and partly collected out of his Printed Epistles but chiefly out of abundance of other Letters loose Papers Note-books and other M S S. in my hands Which course is now become the most fashionable as it is indeed the best way of writing Historical matters Epistolaris Historia est optima Historia as Cardinal Baronius used to say I have had no temptation to write any thing favore aut odio having no other aim in this undertaking but to represent our Author fairly and truly to such as shall be disposed to read him or know him And I chose to digest it in this method as most proper for it being a hasty Rapsody of remainders of things worthy to be remembred concerning this excellent Man and which were omitted in the Account of his Life The method I know is not so correct and exact as it might have been and as it should if more time and leisure had been allowed If any would know our Author better let him have recourse unto his Books there he shall have Doctor Lightfoot speaking for himself and giving his own Character in every Page there he may read and see Learning Diligence Accuracy Candor Humility a love of Peace and an earnest scrutiny after Truth and a great Zeal for God and Religion shining every where And now upon the whole shall we retire from reading this long Relation without reaping any benefit thereby further than to have heard some news Then we have in effect but lost our time Great Examples are great arguments to provoke to imitation If we desire the Esteem he had left behind him among good Men let us take the course he did and try to arrive at his Virtue and Learning and if we would attain to that let use his tools I mean Industry Study Constancy and especially Modesty and a sense of our own Ignorance Without which last if any one hath attained to any considerable degree of knowledge thousands have failed thereof for the want of it This was Seneca's judgment Puto multos potuisse ad Sapientiam pervenire nisi putassent se pervenisse That many might have arrived to Wisdom had they not vainly thought that they had already done it Finally if we are any thing our selves or have any advantages communicated to us from the gifts and endowments of others as all is ultimately to be resolved into the grace and goodness of God so let us not forget to give him all the Praise and Glory I. STRYPE Ad Autorem ETsi jam tristem glacies incarcerat annum Excidit rigida penna caduca manu Ipse licet stupeat concretus pyxidis humor Durus in nigras perneget ire notas Immo etiam resoluta focis prodire tremiscit Pallens conspecta lacryma nigra nive Quamvis Musarum stagnent in marmora fontes Fluminis obliti vena nec ulla fluat Attamen huic dextrae veteri ne desit amico Quod negat undarum vena dabit silicis Gratulor ergo tibi Lightfoote volumine justo Quod libros donet postuma cura tuos Nam quasi praesentem nunâ— te compellat amice Musa memor palpi suspicione procul Tu Rabbinorum percurris singula sordes Edoctus planta transiliisse levi Dumque tuas longis redimis de noctibus Horas Concinnas nobis ex Oriente diem Abstulerat quondam Legis gens invida clavem ac In Talmude suo postea condiderat Hanc tu ruspando reperisti hac plurima pandis Et reseras nobis quae latuere diu Sic clavam Alcidae extorques ensemque Goliae Cum spoliis Phariis das modo sacra Deo Sic olim Paulus quam scripsit Epistola cunctas Exhibuit nobis Gamalielis opes W. D. IOHANNES LIGHT FOOT S. T. P. Agro Staffordiensi oriundus Ecclesiae Magnae Mundoniae in agro Hertfordiensi Rector Aulae S. Catharinae apud Cantabrigienses Praefectus Et Eliensis Canonicus Eruditione omnifaria praesertim Orientali Instructissimus Qui Thalmudicam doctrinam miro judicii acumine tractavit Et Rabbinicae literaturae venam exhibuit Quod rarum sine scoriis S. Scripturis obscurioribus lucem dedit confusis harmoniam In Chronologiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eruendis Conjector felicissimus Et Hebraicae veritatis Vindex strenuus Intimus Templi Hierosolymitani Mystes Qui secretiora adyta penetravit sacra ordinavit Atria mensus est Calamo vere Angelico Terram Canaaniticam Injuria temporis magna parte deperditam Face requirens Thalmudica Sibi ipsi Orbi restituit Qui bonas literas optimis ornavit moribus Suavitate singulari candore summo humilitate eximia Amicis maximum reliquit sui desiderium Omnibus exemplum Senectute vegeta Studendo scribendo concionando lubenter impensa Deposuit tandem quicquid erat mortale Horis vero Hebraice Talmudice impensis Nomen suum reliquit Aeternitati Sacrum Whereas at the beginning of the Indexes of this Volume there are inserted several Errors escaped in the same Here follow some others since observed upon review thereof what more the Judicious Reader shall meet with he is desired courteously to correct with his Pen. ERRATA'S In the Life and Appendix PAge IX line 10. read Lodice p. XIX l. 1. r. all p. XXII l. 37. r. Knorr p. XXVI l. 1. r. Turretinus Ibid. l. 36. r. And as one p. XXIX l. 12. r. Master and Patron p. XXX l. 2. r. We now commemorate Ibid. l. 12. r. My self I should p. XXXVII l. 19. r. Let us In the first Volume PAge 21. for § 14. read 24. p. 46. for 400 Men r. 600. p. 37. for Syris r. Syria p. 369. for Mugdala r. Magdala p. 453. l.
saâ—… was because they should never be three days together without hearing of the Law And in alâ—usion hereunto they apply that passage in Exod. 15. 22. They went three days to the wilderness and found no water Others say it was because Moses went up on the fifth day of the week to receive the renewed Tables and came down on the second These two days of the week were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days of Assembling Megill per. 1. Because on these days the Inhabitans of the Villages went into the great Towns where Synagogues were to hear the Law Gloss. Mishuaioth in octavo ibid. The Judges used to sit in Judgement on these two days of the week Chetuboth per. 5. and these were the two days of the week on which they used to fast Luke 18. 12. Gloss. in Bava bathr ubi supr There is an expression in Acts 13. 22. The Gentiles desired to have the same words spoken to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath between which if it be not to be understood of one of these Synagogue days of the week it would fairly plead for our Christian Sabbath Their traditional Canons injoyned the frequenting of the publick assemblies in their Synagogues and that upon the very clear grounds of Reason and Religion God refuseth say they the prayers of a Congregation yea though sinners be amongst them Therefore it is necessary that a man joyn himself to the Congregation and pray not alone at any time when he may pray with the Congregation And let a man ever go to morning and evening prayer in the Synagogue And every one that hath a Synagogue in his City and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An evil neighbour Maym. in Tephillah per. 8. Beracoth fol. 61. And it was forbidden that any one should go by the Synagogue at the time of Prayer unless he had some burden upon his back or unless there were more Synagogues in the City for then he might be thought to be going to his own Church or that there were two doors in the Synagogue for then he that saw him go by the one door might think he would come at in the other But if had his Phylacteries upon his head he might go by for those bare witness at in that he was mindful of the Law Id. ibid. per. 6. This Phylacterial note of a Student and learned man in the Law I suppose was that by which the rulers of the Synagogue of Antioch in Pisidia were incited to make the motion to Paul and Barnabas to make a Sermon to the people They were meer strangers one to another and I see not how they should guess them to be men fit to teach any way so well and readily as by seeing their Phylacteries upon them which the learned among the Jews only used to wear and the Apostles among the Jews wore them as well as others for to the Jews they became Jews for the winning of them Sect. IV. Of their Synagogue Officers Their Synagogues themselves are described by the Jewish writers to consist of two parts the Chancel and the Church The chancel they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple and it stood westward as did the Sanctum Sanctorum in the Tabernacle and the Temple and in this they set the Ark or Chest for every Synagogue had one in which they laid up the book of the Law In the body of the Church the Congregation met and prayed and heard the Law and the manner of their sitting was thus The Elders sate neer the Chancel with their faces down the Church and the people sate one form behind another with their faces up the Church toward the Chancel and the Elders Between the people and the Elders thus facing one another there was a space where there stood the Pulpit where the Law was read and Sermons made unto the people Talm. in Megil per. 4. Maym. ubi supr Now Rabbi Alphes expounding what is meant by the Elders of the Synagogue he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were the wisemen or those students of the Law that were among them that is those ten men of Religion rank and learning of which we have spoken before which were the prime members and constituents of the Congregation Of these Elders there were some that had rule and office in the Synagogue and some that had not And this distinction the Apostle seemeth to allude unto in that much disputed text 1 Tim. 5. 17. The Elders that rule well c. where The Elders that ruled well are set not only in opposition to those that ruled ill but to those that ruled not at all Those that ruled or had Office in the Congregation were these two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Synagogue Luke 8 41 49. He had the chief care of affairs there that nothing should be done undecent or disorderly as Luke 13. 14. He gave warning when the Reader should begin to read Maym. ubi ante per. 1. and when the people should answer Amen Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took care of things of the like nature that conduced to the regulating of the Service and of the Synagogue 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae The Minister of the Congregation who labourd in the word and doctrine being the constant Minister of the Synagogue to pray preach keep the book of the Law appoint the Readers of it and to oversee that they read aright And from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer And so Baal Aruâ—h doth clearly expound it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister of the Congregation and the word meaneth an Overseer for it behoved him to see how they read in the Law And the gloss upon Maymony in the places aforecited doth plainly make the Sheliahh hatzibbor or Angelus Ecclesiae and the Chazan or Episcopus to be all one And so we may see from whence these titles and epithets in the New Testament are taken namely from the common platform and constitution of the Synagogues where Angelus Ecclesiae and Episcopus were terms of so ordinary use and knowledge and we may observe from whence the Apostle taketh his expressions when he speaketh of some Elders ruling and labouring in word and doctrine and some not namely from the same platform and constitution of the Synagogue where the Ruler of the Synagogue was more singularly for ruling the affairs of the Synagogue yet was he ever a Student in Divinity and the Minister of the Congregation labouring in the word and reading of the Law and in doctrine about the preaching of it Both these together are sometimes called joyntly The Rulers of the Synagogue Acts 13 15. Mark 5. 22. being both Elders that ruled but the title is more singularly given to the first of them Sect. V. Of their Preachers Having thus taken some view of their
for a testimony unto them Reason of the Order MARK and LUKE especially the former are sureties for the continuance of this method and series as it will be apparent to him that looketh into their Text. Only this difficulty lieth in the order of Luke that he hath laid the calling of the Disciples after the perambulation of Galilee mentioned last which as hath been proved and seen was some space before For he concludeth his fourth Chapter with these words And he preached in the Synagogues of Galilce and he beginneth the fifth with the calling of Peter and Andrew James and John In which his aim may be conceived to have been not so much to shew the time of these Disciples calling as to shew with what Disciples he walked through Galilee when he thus preached thorough it and intending to shew you the men he also sheweth the manner of their call But Matthews misplacing of this story about the Leper doth breed some scruple and hath caused some to conjecture that the Leper that he speaks of is not the same with him which is mentioned by the other two And they are confirmed in this conjecture the rather because Matthew seemeth to have brought his Leper to Christ as he came from the Sermon in the Mount whereas he in the other Evangelists cometh to him before his Sermon there for his Text runneth thus When he was come down from the Mountain great multitudes followed him And behold there came a Leper c. where the word Behold seemeth to confine and limit the Lepers coming to Christs descending from the Mountain where he had preached But 1. the posture of the Leper in all the three Evangelists is in a manner the same which argues that all the three do speak of one and the same man Matthew saith he worshipped Christ Mark that he kneeled down to him and Luke that he fell on his face before him which in the different terms intend not either a different man or gesture but altogether do describe his humble demeanour to our Saviour to the lowest abasement 2. The words of the Leper are also the same in all the three If thou wilt thou canst make me clean And 3. So are the words of Christ to him both for the curing of him I will Be thou clean and also for prohibiting him to publish what was done and enjoyning him to shew himself unto the Priest by which it is made even undeniable that all the three do speak of the very same Leper And as for the word Behold which is used by Matthew it pointeth at the thing and not at the time and we may observe the like use of the words in Matth. 9. 2. where he that will but solidly weigh the time of the stories of the first and second verses will easily perceive that that word Behold is not so precise a pointer out of the stories time as shall be shewed also in the next Section Now the reason why Matthew hath laid this story after the Sermon in the Mount is to be fetched from the fourth Chapter where he first having related how Christ began to preach and how he called his Disciples he there recordeth how he went about all Galilee preaching the Gospel and healing diseases and then according to the method in which he had mentioned Christs actions in his perambulation of Galilee that he first preached and then healed he first gives account of the doctrine that he taught in Chap. 5. 6. 7. and then beginneth to mention the miracles that he wrought whereof this about the Leper he nameth first as indeed it was the first in that perambulation that is specified by any of the Evangelists Harmony and Explanation Luke 5. vers 12. When he was in a certain City behold a man full of Leprosie c. THE Talmudists do distinguish between a great City a walled Town and a Village In the Treatise Megillah or about reading the book of Esther at the feast of Purim they have this saying If the fourteenth day of Adar prove to light on the second day of the week Villages and great Cities read that book on that day but walled Towns on the day after Perek 1. Now what they mean by great Cities they explain themselves in the same Chapter afterward namely that was called a great City in which there were ten men to be the Elders of a Synagogue every place that afforded not so many was a Village Into such Cities and even into the Synagogue of such a City a Leper might come but under these conditions and limitations Doth he come into the Synagogue they make him a place apart ten hand high and four cubits broad and he comes in first and goes out last Nagaim per. 13. But into Cities incompassed with walls a Leper might not come Maym. in Biath Mikdash per. 3. Now such a City was this that is mentioned by the Evangelist For the Gospel owneth only the distinction of Cities and Villages under the latter name of Villages comprehending all Towns unwalled were they big enough to have Synagogues in them or were they not and so it is said in Luke 8. 1. that Christ preached in every City and Village by Villages understanding those places which had Synagogues in them So that it may move a question how this Leper was admitted into the City since such were prohibited access unto such places some conceive he broke through all rules and bounds of modesty and order and would not be kept out from coming to seek his recovery of Christ who he knew was there others imagine that Christ went out of the City to him and such like answers are found out which are needless to seek further after since Luke himself hath shewed the mans warrant to come in there and hath given us an answer to the question and that is in relating that he was full of Leprosie and so hath resolved that he was clean and might come in I know the Phrase is construed generally as if it signified only in opposition to a little Leprosie in the head or the beard only or the like but Leprosie was not regarded by a magis and minus since the least was as unclean as the greatest and did as intirely separate from society save only it was not so very noysom to the party himself But the Evangelists expression when he saith He was full of Leprosie is only to that sense that these words of Moses are Lev. 13. 12 13. If the Leprosie break out abroad in the skin and the Leprosie cover all the skin of him that hath the Plague from his head even to his foot wheresoever the Priest looketh then the Priest shall consider and behold if the Leprosie have covered all his flesh he shall pronounce him clean that hath the Plague it is all turned white he is clean This man therefore was full of Leprosie that is Leprous all over had been under the censure of the Priest and pronounced clean and so was
other should preach c. For the Interpreter did sometimes Comment and Preach upon what they read And probably Christ did at this time both read and properly interpreted h h h h h h Beresh rabb Sect. 80. Jose the Maonite expounded in the Synagogue of Maon Hear O ye Priests harken O House of Israel and give ye ear O House of the King Hos. V. 1. He said The Holy blessed God is about to snatch away the Priests and set them in judgment saying unto them Why have ye not laboured in the Law Have you not had the use and enjoyment of four and twenty portions belonging to the Priests They say unto him They have not given us any thing Harken O ye House of Israel Why have you not given those four and twenty portions to the Priests which I have commanded you in the Law They answer him Because of those who are of the house of the Prince who devour all themselves Give ear O house of the King for judgment is toward you For to you I have said that this should be the rule concerning the Priests To you therefore and over you is it turned a rule of judgment Rabbi the Prince heard this and was displeased with it i i i i i i Massech Sopherim cap. 13. After these things did King Ahashuerus promote Hamon the Son of Hammadetha Rabh Joseph expounded it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things the King promoted Hamon of Hammadetha the Agagite the son of Cuza the son of Aphlet the son of Dio the son of Diasot the son Paros the son of Nidan the son of Baalkan c. See loc and compare it with the Targumist upon Esther Chap. III. 1. k k k k k k Megil fol. 2◠1. A reader in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlargeth upon Shemaa the manner and form of the thing we have l l l l l l In Massech Soph. cap. 14. he passeth before the Ark and lifteth up his hands that is in order to give him blessing but if he be a child his Father or his Master doth these things in his stead c. But the Gloss tells us That these things are to be understood of an ordinary reader of the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Christ was an extraordinary Reader However he read here which he hid not do in any other Synagogue for this was the Synagogue to which he belonged and he read as a member of that Synagogue VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there was delivered unto him the Book of Esaias I. THE Minister of the Church kept the sacred Books in his custody and brought them out to be read when they met together in the Synagogue m m m m m m Joma fol. 68. 2. The High-Priest came to read on the day of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of the Synagogue takes the Book of the Law and giveth it to the Ruler of the Synagogue c. Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chazan of the Synagogue that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister From him did our Saviour receive the Book and to him he returned it again II. If it be askt whether he received the Book of the Prophet Isaiah by it self or joyned with the other Prophets it is not easie to determine it We may gather something from what vulgarly obtained amongst them n n n n n n Bava bathr◠fol. 13. 2. The Rabbins deliver Let a man frame the Law and the Prophets and the Holy Writings into one volume They are the words of R. Meir But R. Judah saith Let the Law be apart by it self the Book of the Prophets by it self and the Book of the Holy Writings by it self o o o o o o See the Tract Sopherim cap. 3. And the Wise-men say Every Book by it self But we may ask if every Prophet was by himself Isaiah by himself Jeremiah by himself c. It is probable they were For so they sometimes divided the Law into single Quintanes or fifth parts All know what title the Books of the Law do bear in the front of the Hebrew Bibles viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The five Quintanes of the Law Genesis is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Quintane Exodus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Quintane and so of the rest Concerning the dividing of every of these quintanes into particular Volumes consult the Tract Sopherim in the place already quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Megill fol. 27. 1. They fold up the Book of the Law in the cloth of the Quintanes and the Quintanes in the cloth of the Prophets and Hagiographa but they do not fold up the Prophets and Hagiographa in the cloth of the Quintanes nor the Quintanes in the cloth of the Law And a little after They lay the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Quintanes and the Quintanes upon the Prophets and Hagiographa but not the Prophets and Hagiographa upon the Quintanes nor the Quintanes upon the Law That is not any one single Quintane upon all the Quintanes made up into one Volume So the Gloss hath it A Quintane that is A Book of the Law in which there is only one Quintane Seeing therefore that the Book of the Law was sometimes divided in this manner into distinct Books we may judge as well that the greater Prophets might be thus divided also and the twelve lesser made up into one Volume Hence perhaps that passage q q q q q q Megill fol. 24. 1. The Reader of the Prophet might skip from one Text to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he might not skip from Prophet to Prophet but in the twelve Prophets it was lawful For they were all made up in one Volume ready to his hand and so were not the greater Prophets Give me leave therefore to conjecture that on that Sabbath wherein these things were transacted in the Synagogue at Nazareth that Section which was to be read in the Prophets was according to the Rubrick in the Prophet Isaiah and upon that account the Minister of the Synagogue delivered that Book to our Saviour when he stood up to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And when he had opened the Book he found the place c. In the Talmudick Language I would render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew unroling the Book But then how should we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20 Even in the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roling up the Book r r r r r r Joma cap. 7. hal 1. The High-Priest after the reading of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roling or folding up the Book puts it into his bosom And yet s s s s s s Fol. 70. 1. It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which
honour l l l l l l Hieros Jevamâ—th fol. 3. 1. Bab. Jevamâ—th fol. 16. 1. in a far different signification the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking its derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline from VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deputy THIS is a word much in use amongst the Talmudists with a little variation only in the reading m m m m m m Hieros Beraceth fol. 9. 1. R. Chaninah and R. Joshua ben Levi passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deputy of Caesarea He seeing them rose up to them His own people say unto him Doest thou rise up to these Jews He answered them and said I saw their faces as the faces of Angels See the Aruch upon the word VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came to Perga in Pamphylia FROM Paphos in Cyprus whether old or new both being Maritim places situated on the Western shore of the Island they seemed to Sail into the mouth of the river Cestrus concerning which Strabo hath this passage n n n n n n Geograph lib. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then there is the river Cestrus which when one hath sailed sixty furlongs he comes to the City Perga near which is the Temple of Diana of Perga in an high place where every year there is a solemn convention Ptolomey also speaks of the river Cestrus and of the Cataract concerning which Strabo hath some mention But Mela o o o o o o Mela lib. 1. cap. 14. hath this passage Thence there are two strong rivers Oestros and Cataractes Oestros is easily navigable but Cataractes hath its name from the violence of its running amongst these is the City Perga c. One may justly suspect an error in the Writer here writing Oestros for Cestros and it is something strange that Olivarius hath taken no notice of it We may conjecture there was no Synagogue of Jews in Perga because there is no mention of it nor any memorable thing recorded as done by the Apostles here only that John whose Sirname was Mark did in this place depart from them for what reason is not known VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came to Antioch in Pisidia STrabo reckons up thirteen Cities in Pisidia p p p p p p Strabo lib. 12 from Artemidorus amongst which he makes no mention of Antioch But Pliny q q q q q q Plin. lib. 5. cap. 27. tell us Insident vertici Pisidiae quondam Solymi appellati c. There are that inhabit the top of Pisidia who were once called Solymites their Colony is Casarea the same is Antioch And Ptolomey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inland Cities in Pamphilia are Sileucia of Phrygia and Antioch of Pisidia Where the Interpreter most confusedly Civitates sunt in Provincia Mediterranea Phrygia quidem Pisidiae Seleucia Pisidiae Antiochia that is there are Cities in the midland Country Phrygia of Pisidia Seleucia of Pisidia Antioch and in the margin he sets Caesarea VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the reading of the Law and the Prophets BUT in what Language were the Law and the Prophets read in this Synagogue It is generally supposed that in the Synagogues of the Hellenists the Greek Bible was read But was that Tongue understood amongst the Pisidians Strabo at the end of his thirteenth Book tells us The Cibratian prefecture was reckoned amongst the greatest of Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cibyrates used four Languages the Pisidian the Solyman the Greek and Lydian Where we see the Pisidian Tongue is expresly distinguisht from the Greek If Moses and the Prophets therefore were read here in the Greek Tongue were they understood by those in Pisidia Yes you will say for the very name of the City Antioch speaks it to have been a Greek Colony Grant this but then suppose a Jewish Synagogue in some City of Pisidia that was purely Pisidian such as Selge Sagalessus Pernelissus c. or in some City of the Solymites or of the Lydians in what Language was the Law read there Doubtless in the same Tongue and the same manner that it was read in the Synagogue of the Hebrews i. e. in the Original Hebrew some Interpreter assisting and rendring it to them in their mother Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sat down So it is exprest commonly of any one that teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sat down And if the Rulers of the Synagogue had no other knowledge of Barnabas and Saul they might gather they were Preachers from this that when they entred the Synagogue they sat down according to the custom of those that Taught or Preached VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ye that fear God THAT is Proselytes r r r r r r Bemedv rab fol. 227. 2. Blessed is every one that feareth the Lord that walketh in his ways Psal. CXXVIII 1. He doth not say Blessed is Israel or blessed are the Priests or blessed the Levites but blessed is every one that feareth the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the Proselytes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that fear the Lord. According as it is said of Israel Blessed art thou O Israel so is it said of these blessed is every one that feareth the Lord. Now of what proselyte is it said that he is blessed It is said of the proselyte of justice Not as those Cuthites of whom it is said that they feared the Lord and yet worshiped their own Gods VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He suffered their manners THE particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to exclude the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we meet with in the Seventy Deut. I. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God did indeed bear with them full forty years and so you will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not wide from the truth But the Apostle adding the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the time of forty years seems chiefly to respect that time which went between the fatal decree that they should not enter the land and the going in VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven Nations THE Rabbins very frequently when they mention the Canaanitish people give them this very term of the Seven Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the space of four hundred and fity years AMongst the many things that are offerd upon this difficulty I would chuse this that in this number are reckoned the years of the Judges and the years of those Tyrants that opprest Israel computing them disjunctly and singly which at first sight any one would think ought to be so reckoned but that 1 Kings VI. 1. gives a check to a too large computation 1. The years of the Judges and Tyrants thus distinguisht answer the Sum exactly The Iudges Othniel XL. Eliud LXXX Deborah XL. Gideon
Avoth R. Nathan cap. 5. Antigonus Socheus had two disciples who delivered his doctrine to their Disciples and their Disciples again to their Disciples They stood forth and taught after them and said what did our Fathers see that they should say It is possible for a labourer to perform all his work for the whole day and yet not receive his wages in the Evening Surely if our Fathers had thought there was another world and the resurrection of the dead they would not have said thus c. d d d d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antigonus Socheus had two Disciples their names Sadoc and Baithus He taught them saying be ye not as hirelings that serve their Masters only that they may receive their pay c. They went and taught this to their Disciples and to the Disciples of their Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they did not expound his sense Mark that There arose up after them that said if our Fathers had known that there were a resurrection and a recompence for the just in the world to come they had not said this So they arose up and separated from the Law c. And from thence sprung those two evil Sects the Sadducees and Baithusians Let us but add that of Ramban mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadoc and Baithus did not understand the sense of their Master in those words Be ye not as Servants who serve their Master for the rewards sake c. From all which compared together as we find the Jewish writers varying from one another somewhat in relating this story so from the later passages compared one would believe that Sadoc was not a Sadducee nor Baithus a Baithusian that is that neither of them were leavened with that heresie that denied the resurrection c. There was an occasion taken from the words of Antigonus misunderstood and depraved to raise such an heresy but it was not by Sadoc or Baithus for they did not understand the sense of them saith Ramban and as it appears out of the Aruch they propounded the naked words to their Disciples without any Gloss at all upon them and their Disciples again to the Disciples that followed them So that the name sect and heresie of the Sadducees does not seem to have sprung up till the second or third generation after Sadoc himself which if I mistake not is not unworthy our remark as to the Story and Chronology There was a time when I believed and who believes it not being led to it by the Author of Juchasin and Maimonides that Sadoc himself was the first Author of the Sect and Heterodoxy of the Sadducees but weighing a little more strictly this matter from the allegations I have newly made out of R. Nathan and Aruch it seems to me more probable that that sect did not spring up till many years after the death of Sadoc Let us compare the times The Talmudists themselves own that story that Josephus tells us of Jaddua whom Alexander the great met and worshipped but they alter the name and say it was Simeon the just Let those endeavour to reconcile Josephus with the Talmudists about the person and the name who believe any thing of the story and thing it self but let Simeon the just and Jaddua be one and the same person as some would have it e e e e e e Vide Juchas fol. 14. 1. So then the times of Simeon the just and Alexander the great are coincident Let Antigonus Socheus who took the chair after him be contemporary with Ptolomeus Laguâ— Let Sadoc and Baithus both his Disciples be of the same age with Ptolomeus Philadelphus And so the times of at least one generation if not a second of the Disciples of Sadoc may have run out before the name of Sadducees took place If there be any truth or probability in these things we shall do well to consider them when we come to enquire upon what reasons the Sadducees received not the rest of the Books of the sacred Volume with the same authority they did those of the five Books of Moses I ask therefore first whether this was done before the Greek Version was writ You will hardly say Antigonus or indeed Sadoc his Disciple was toucht with this error He would have been a monster of a president of the Sanhedrin that should not acknowledg that distinction of the Law the Prophets and Holy writings And it would be strange if Sadoc should from his Master renounce all the other books excepting the Pentateuch The Sadducees might learn indeed from the Scribes and Pharisees themselves to give a greater share of honour to the Pentateuch than the other Books for even they did so but that they should reject them so at least as not to read them in their Synagogues there was some other thing that must have moved them to it When I take notice of this passage f f f f f f Massech Soph. cap. 1. that five of the Elders translated the Law into Greek for Ptolomy and that in Josephus g g g g g g â—â—tiqu lib. 1. cap. â— that the Law only was translated and both these before so much as the name or sect of the Sadducees were known in the world I begin to suspect the Sadducees especially the Samaritans might have drawn something from this example At least if that be true that is related by Aristeas that he was under an Anathema that should add any thing to or alter any thing in that Version When the Sadducees therefore would be separating into a Sect having imbibed that heresie that there is no resurrection and wrested the words of Antigonus into such a sense it is less wonder if they would admit of none but the Books of Moses only because there was nothing plainly occured in them that contradicted their error and further because those antients of great name having rendred those five Books only into Greek seem to have consigned no other for Books of a divine stamp I do not at all think that all the Sadducees did follow that Version but I suspect that the Samaritans took something from thence into their own text It is said by some in defence of the Greek Version that in many things it agrees with the Hebrew Text of the Samaritans as if that Text were purer than our Hebrew and that the Greek Interpreters followed that Text. They do indeed agree often but if I should say that the Samaritan Text in those places or in some of them hath followed the Greek Version and not the Greek Version the Samaritan Text I presume I should not be easily consuted Shall I give you one or two agreements in the very beginning of the Pentateuch In Gen. II. 2. the Hebrew Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God ended his work on the Seventh day But the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished his work on the sixth day The Samaritan
And now let us briefly weigh what things are said on the contrary side CHAP. X. What things are objected for the Affirmative I. FIRST That passage is objected a a a a a a Hieros Sotah cap. 7. R. Levi went to Cesarea and hearing them read the Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schma Deut. VI. in Greek would hinder them R. Jose observing it was angry saying He that cannot read in Hebrew shall he not read at all Yea let a man read in any Tongue which he understands and knows and so satisfie his Duty So the words are rendred by a very learned Man But the Gemara treats not of reading the Law in the Synagogues but concerning the repeating of the passages of the Phylacteries among which the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel Deut. VI. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred reading but repeating In which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs very frequently in the Masters As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Megill fol. 17. 1. She recites the book of Ester by her mouth that is without book And c c c c c c Biccurim fol. 86. 1. Heretofore every one that could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recite that passage used in offering the first fruits Deut. XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recited And he that could not recite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they taught him to recite or they recited for him II. That example and story is urged concerning reading the Law and the Prophets in the Synagogue of Antioch of Pisidia Act. XIII 15. To which there is no need to answer any thing else but that it begs the Question III. That also of Tertullian is added d d d d d d Apoleget cap. 18. Sed Judaei palam lectitant Vectigalis libertas vulgo auditur or aditur singulis Sabbatis But the Jews also read openly the liberty of the Tax is heard or gone unto every Sabbath day I answer Be it granted that Tertullian speaks of the Greek Version which is not so very evident that which was done under Severus doth not conclude the same thing done in the times of the Apostles but especially when Severus was according to the sense of his name very severe towards the Jews as Baronius teacheth and Spartianus long before him Under whom Sabbaths could not be kept by the Jews but under a Tax And be it granted that the Greek Version was read then by them at Rome as the Glosser upon Tertullian describes the scene of the affair that was also under a Tax not by the choise of the people but by pure compulsion IV. That of Justin Martyr is produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Orâ—â— Pâ—ranâ—â— ad Graecos But if any say that these books belong not to us but the Jews and therefore they are to this day preserved in their Synagogues And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. f f f f f f Apolog. â— The books remained even among the Egyptians hitherto and are every where among all the Jews who reading them understand them not V. But that is instead of all that Philo and Josephus follow the Greek Version and that which is still greater the holy Pen-men do follow it in the New Testament in their allegations taken out of the Old Therefore without doubt say they that Version was frequent and common in the Synagogues and in the hands of men and without doubt of the highest authority among the Jews yea as it seemeth of divine These are the arguments which are of the greatest weight on that side That I may therefore answer together to all let us expatiate a little in this enquiry CHAP. XI By what Authors and Counsils it might probably be that that Greek Version came forth which obtains under the Name of the Seventy I. IT was made and published without doubt not for the sake of the Jews but of the Heathen We have Josephus a witness here in his story of the Seventy granting him to be true in that relation what moved Ptolomey so greedily to desire the Version to purchase so small a Volume at such vast expenses Was it Religion Or a desire of adorning his Library By that paint does Josephus colour the business but reason will dictate a third cause and that far more likely For both the Jewish and Heathen Writers teach that Egypt at that time was filled with an infinite multitude of Jews and what could a prudent King and that took care of himself and his Kingdom do else than look into the manners and institutions of that Nation whether they consisted with the peace and security of his Kingdom since that people was contrary to the manners and Laws of all other Nations When therefore he could neither examine nor understand their Law which comprized their whole Religion Polity and Occonomy being writ in Hebrew it was necessary for him to provide to have it translated into their Vulgar Tongue Hence arose the Version of the five Elders as we may well suppose and lest some fraud or collusion might creep in the assembling of the Seventy two Elders was occasioned hence also And does it not favour of some suspicion that he assembled them being altogether ignorant what they were to do For let reason tell us why we should not rather give credit to the Talmudists writing for their own Country-men than to Josephus writing for the Heathen And if there be any truth in that relation that when he had gathered them together he shut them up by themselves in so many chambers that still increaseth the same suspicion II. Let it be yielded that they turned it into Greek which as we have seen is doubtful yet the speech in the Gemarists is only concerning the Books of Moses and concerning the Law only in Josephus Who therefore Translated the rest of the Books of the Holy Volume It is without an Author perhaps should we say the Jerusalem Sanhedrin but not without reason For III. The Jews wheresoever dispersed through out the World and they in very many Regions infinite in their numbers made it their earnest request that they might live and be governed by their own Laws and indeed they would live by none but their own But what Prince would grant this being altogether ignorant what those Laws were They saw their manners and rites were contrary to all other Nations it was needful also to see whether they were not contrary to the peace of their Kingdoms That very jealousie could not but require the Version of those Laws into the common Language and to force it also from them how unwilling soever they might be The great Sanhedrin therefore could not consult better and more wisely for the safty and security and religion of the whole Nation than by turning their Holy Books into the Greek Language that all might know what it was that they professed They could
sung at the Passover which were ordinarily used by the Jews for that occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual Songs were other Songs in Scripture besides Davids So you read of the Song of Moses and the Song of the Lamb in XV. Revel 3. 3. Observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. V. The English translates it to your selves i. e. inter vos mutuo among your selves as Beza well and as that in Col. III. explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonishing one another Which speaks it a publick exercise and of communion where all joyned and stirred up one another III. Further examples of this Exercise in the New Testament we might observe in the Revelations That Book speaks of the State of the Christian Church and one great work of it is singing Rev. V. 9. And they sung a new song c. The ordinary practise was to sing the Psalms of David but they sung a new song and that is there set down Thou art worthy to take the Book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood c. So in Rev. XIV 23. And I heard the voice of Harpers harping with their harps And they sung as it were a new song before the throne and before the four beasts and the Elders and no man could learn that song but the hundred and forty and four thousand which were redeemed from the Earth This place speaks according to the acceptation of the Jews how they shall sing when Messiah brings them out of Captivity for there is mention among them of one hundred and forty four thousand of the twelve Tribes And so upon other occasions you find the Church singing as in XV. Chap. 2 3. But that that I shall fix on is that in 1 Cor. XI 5. Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head What is meant by the woman prophesying Not preaching For that is forbidden them in the Chapter wherein the Text is 34. vers Let your women keep silence in the Churches for it is not permitted them to speak c. Nay nor so much as to ask any question which in the Jewish assemblies at their Sermons was ordinary vers 35. And if they will learn any thing let them ask their husbands at home Neither is meant by this prophesying prophesying in the proper sense i. e. foretelling things to come For it is a question whether any woman in Corinth nay in rerum natura now Philips daughters excepted Act. XXI 9. did thus prophesie But it is plain the Apostle speaks of the ordinary Service which whole Congregations joyned in and the praying and prophesying here used is praying and praising or singing Psalms Take the Apostles own gloss in this Chapter vers 15 I will pray with the Spirit and I will pray with the Understanding also I will sing with the Spirit and I will sing with the Understanding also As all the Congregation joyned in prayer with the Minister and said Amen vers 16. So all the Congregation Men and Women joyned with him that had and gave the Psalm and sung with him For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers viz. That it is the work of Angels the Employment of glorified Saints the musick of Heaven c. I confess I want words to express the excellency of this Duty Now to make some Use of what I have said I. If I were in a vulgar or unlearned Congregation I would give rules for singing of Psalms with profit and among divers especially these two 1. To mind what is sung not only that the Heart go along with the Tongue in general but to be carefully observant of what is sung There is variety of matter in most Psalms they pass from one thing to another This we should carefully observe now I pray now I mourn for my sins for the Church of God c. To this I may apply that in vers 15. I will sing with the understanding if the place speaks in reference to a mans own understanding of what he prays or sings but the Apostle there means of singing and praying to be understood by others 2. To apply to our selves the matter we sing as far as it may concern us To bear a part with David not in word and tune but affection This way we must use in hearing or reading the Scripture to bring it home to our own concernment So likewise in this action of singing Thus did they Revel XV. 3. They sung the song of Moses that is they applied Moses song in Exod. XV. unto themselves And this the leisure for meditation gives you opportunity to do At male dum recitas incipit esse tuus He that illy repeats another mans verses makes them ill verses but withal makes them his own But here I will alter the words a little Si bene recitas If you sing right sing Davids Psalms but make them your own Let the skill of composure be His the life of devotion yours II. If I thought there were any here that made scruple of this ordinance I would speak a word or two to them Let me say but two things First There is no plain ground why to refrain from singing but most plain grounds why to sing A thousand times we are bidden Sing never forbidden Sing not So of the holy Sacrament t is commanded in Scripture Do this but never Do it not Secondly Where a Duty is commanded and a scruple ariseth from some circumstance it is safer to go with the Command than from it It is commanded in Psal. XXXIV 3. O magnifie the Lord with me c. The scruple is that some prophane persons sing that set forms are too narrow c. It is warrantable now notwithstanding these scruples to keep up to the Command but not contra not warrantable to omit the Command because of these scruples There is no extinguishing a Duty because of some particular doubts concerning it This rule holds good of the reception of the holy Sacrament III. I might speak by way of incitation to all to make Conscience of this Duty Fail not to joyn with the Congregation in the performance of it stir up your hearts while you are conversant about it Say to your selves as David to his Instruments Awake Lute and Harp I my self will awake right early I will say but this Qui vult cantare in Coelo discat cantare in terris He that will sing in Heaven let him learn that divine exercise on Earth As S. Paul saith of Charity 1 Cor. XIII 8. Charity never faileth but whether there be prophesies they shall fail whether there be Tongues they shall cease whether there be knowledge it shall vanish away But charity only remains and goes to Heaven with us So I say of this Duty Praise only of all the Services we perform to God here goes along with us to Heaven There is no
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
the Doxology is added to it by Saint Matthew and omitted by Saint Luke 1139 Prayers were sometimes performed with great silence in the Temple p. 351. Prayers of the Jews consisted in Benedictions and Doxologies p. 427. Private Prayers in what part of the Temple they were performed p. 464. Dayly Prayers of the Jews were eighteen in number what they were 690 Praying for the dead founded by the Rhemists on that Text 1 John 5. 16. refuted 1094 Preaching was one part of Prophesie Singing Psalms and foretelling of Things from Divine Revelation were the two others 785 Precepts there were say the Jews six hundred thirteen Precepts in the Law of Moses 1114 Pre-existence of Souls some of the Jews held it 569 1352 Preparation of the Sabbath what 358 Presbyters and Elders were to judge in Pecuniary Affairs 755 Preservation of God how he preserves all Men alike and yet not all alike Page 1213 Presumption Monuments of Mercy were never set up in Scripture to be encouragements to Presumption 1276 Priestess one born of the Lineage of Priests of these the Priests commonly took themselves wives 379 Priesthood and High Priesthood only differed in two things 585 Priests married Gentlemens Daughters p. 42. One hundred sixty Priests were married in Gophna all in one night p. 52. Priests were the setled Ministry of the Church of Israel they always lived upon Tithes when they studied in the University Preached in the Synagogues and attended on the Temple Service p. 86. They were called First Plebeian Priests for Priests were not made but born so some of them were poor yet being of Aaron's seed though unlearned they had their Courses at the Altar Secondly Idiots or Private because still of a lower Order Thirdly Wâ— thier being besides the High Priest Heads of the Courses Heads of Families Presidents over Offices And such as were Members of the chief Sanhedrim p. 110. The Marriage of the Priests was a thing of great concern on purpose to keep them uncorrupt p. 379. Priests and Levites what was lawful and unlawful in them p. 382. Priests were examined by the Great Council whether they had any blemishes which if they had they were sent away arraied in black p. 388. Chief Priests Elders and Scribes how distinguished 469 Prince of this World the Devil how so called 591 592 Probatica or the Sheep Gate was not near the Temple contrary to the common Opinion 507 Prodigies very memorable which happened forty years before the destruction of the Temple what 248 Prophane or polluted and unclean distinguished 199 200 Promises given to Israel in the Law are most generally and most apparently Temporal Promises p. 1331 c. Scarcely any Spiritual much less any Eternal Promises in the Law of Moses p. 1332. In the Books of Moses they were all for earthly things as they belonged to the Jews p. 1332. Why God gave them such Promises p. 1333. There were spiritual Promises before the Law p. 1333. The Gospel State happy in the better Promises p. 1332 1333. God intended Spiritual Things under Temporal Promises p. 1333. Why God did not speak out Spiritual and Eternal Things but only obscurely hinted them in such Temporal Promises 1333 1334 Prophesie comprehends the singing of Psalms to Preach and Foretel something from Divine Revelation p. 785. From the death of the later Prophets the Holy Spirit and the Spirit of Prophesie ceased from Israel p. 802. Prophesie expired at the fall of Jerusalem p. 1048. Prophesie was one of the two extraordinary Gifts of the Spirit p. 1157. Prophesie Revelation and Urim and Thummim was gone from the Jews for four hundred years before Christ came p. 1284 1288 1289. Prophesie was sometimes performed by ill Men as Caiaphas and Balaam 1288 to 1291 Prophesying what it was in Saint Paul's time 1157 1158 Prophets Schools of the Prophets were little Universities or Colledges of Students their Governor some venerable Prophet inspired with the Holy Spirit to give forth Divine Revelations c. p. 86. Prophets how divided by the Jews p. 407. How unrolled and distant Places put together p. 407 408. Prophets put for Prophetical Books of Scripture p. 458. From the days of Zachary and Malachy the Jews expected no Prophets till the coming of the Messiah p. 522. Prophets were not the standing Ministry of the Church neither under the Law nor under the Gospel but occasional and of necessity p. 1034 1049. The Books of the Law and Prophets only were read by the Jews in their Synagogues the rest they read not 1102 Proselyte what Page 234 Proselytes Fearers of the Lord are used for Proselytes every one of them are blessed 689 Prosperity of the wicked did once occasion both weeping and laughing p. 706. Prosperity or Peace outward in the things of this World is no sign of Peace with God p. 1053. It 's sometimes a sign of God's enmity proved from Ecclesiastes 5. 13. and from Mal. 2. 2. p. 1053. The Prosperity of wicked Men is an Argument of the Last Judgment and future state 1104 Protestant Church and Religion where they were before Luthers time 1201 Providence of God not a Rule for Men to go by but his Word 1276 Psalms put for the Hagiographa p. 265. Singing of Psalms was one part of Prophesie p. 785. Singing of Psalms in Christian Congregations is a great and heavenly work p. 1158. The Primitive Christians sung David's Psalms in their publick Congregations p. 1158. The singing whereof is a Duty incumbent upon Christians p. 1158 to 1162. Our Saviour the Apostles and the Primitive Church practised it 1159 to 1162 Ptolemais also called Acon a City of Galilee how situate 60 Ptolomy is in something amended 320 Publican what his business p. 171. Publican Heathen what 215 Publicans were odious to the Jews p. 152 c. They were of several Degrees 466 467 Purgatory the Doctrine of it p. 1341. The improbability ridiculousness and irreligion of the Papists holding that the Patriarchs were in it 1342 1343 Purification days of a Woman after Child bearing when accomplished p. 391 392. Purification after touching a dead Body what 790 Purifying water Children were born and brought up in some Courts under ground to be made fitter to sprinkle the Purifying water 34 Purifyings some were performed in a longer and others in a shorter time 586 Purim the Feast of Purim opposed by some of the Jews 578 Putting away for divorcing what p. 146. Putting away a Husband by the Wife c. among the Jews what With the Form thereof 759 Pythons what 175 Q. QUAKARISM Popery and Socinianism are great Heresies Page 1280 1281 R. RAbban Jochanan ben Zaccai something of his History Page 652 653 Rabbi an haughty Title not common till the times of Hillel which in later times was much affected 232 233 Rabbins of Tiberias were mad with Pharisaism bewitched with Traditions blind guileful doting and magical and such a like work is the Jerusalem Talmud which they made there it 's not possible to suppose that
to better purpose made use of it than this our laborious and learned Author I will only here as I have done in the particulars before add an instance or two out of many of our own observation and put an end to this short essay of the utility of oriental Learning In Matth. XII 36. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or idle word for every one of which our Saviour saith men shall give an account he doth not say shall be condemned or punished may perhaps be of the same importance with that which the Talmudists and Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the talk of those who are idle at leisure have little to do such as is used among people in ordinary conversation when they meet together As what news How doth such a person Or the like Even this may be well or ill done prudently or foolishly and therefore even of this an account will be required See Maiem Comment in Pirk Av. cap. 1. That of our Saviours promise Matth. XVIII 20. Where two or three are gathered together in my Name I will be in the midst of them is well parallel'd and illustrated by the saying of R. Chaninah Pirk. Avo. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If but two together employ themselves in the Law the Shechinah or divine presence will be among them the like also T. B. Ber. 6. 1. That of St. Mark XIV 56. concerning the false witnesses against our Saviour that their witnesses agreed not together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be somewhat explained by the custom we read of in T. B. Sanh Misn. cap. 5. they used to put seven questions to every one of the witnesses apart namely in what Jubilee or space of forty nine years any thing was done in what year of that Jubilee What month What day of the month What day What hour What place If the words of the witnesses agreed not the Testimony was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an idle Testimony which was to no purpose if they did agree it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm and effectual Testimony And a somewhat more obscure saying of our Saviour to the Samaritan woman John IV. 14. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life This may receive light from a like saying in in pir Avo. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Law gives him that studies in it a Kingdom Dominion Sagacity in judgment revelation of its secrets and becomes to him like a never ceasing fountain and mighty flowing river The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the refreshment of Spirit in the World to come of which R. Jacob in pir Av. cap. 4. pronounceth that one hours enjoyment is more worth than a whole life in this World is very like St. Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of refreshment which shall come from the presence of the Lord Acts III. 19. The Apostles advice Cor. I. 8. to abstain from things offer'd to Idols was in compliance with those Brethren who thought it unlawful from a Jewish Canon T. B. Avod zar Mis. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to eat of the flesh which is carrying into an Idols Temple but not of that which comes out because it is of the sacrifices of the dead i. e. to inanimate Idols or to dead persons That place of 1 Cor. XI 10. where St. Paul commands the women to cover their heads in praying because of the Angels would have given Criticks and Expositors no trouble if they had observed that the Apostle alluded to and allowed of the received opinion of the Jews concerning Angels being present and that with curiosity in some humane affairs of importance but especially in Religious matters We may learn thus much and smile into the bargain from what we read concerning R. Joshua and R. Jose the Priest in T. B. Chag 14. 2. 'T is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this sense As R. Joshua and R. Jose the Priest were walking together they said one to another let us discourse of the Mereavah or Chariot that is the Metaphysical part of their Cabbala or traditional mysterious Philosophy so called from the vision of Ezekiel where they think it was mystically taught R. Joshua began and it was upon the day of the Summer Solstice presently the Heavens were covered with clouds and there appeared a kind of a Bow in a cloud and the ministring Angels were crowding to hear as men use to do at the solemnities of the Bridegroom and Bride This story will not fail to bring to our minds that of St. Peter 1. I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into which things the matters of the Gospel the Angels desire to look into Which makes me a little wonder at the opinion of our Author pag. 303. so well versed in those Books that by the Angels are meant the Devils making a bait of the beauty of the women to entangle the Eyes and Hearts of the men Perhaps he hath changed his opinion in his notes upon the Epistle to the Corinthians which I could never yet see He that reads in the Chaldee Paraph. commonly called Jonathan's on the Pentateuch Gen. XXXV 25 26. That the Angels used to meet together at certain times to praise God vocally and in the same Targ. as also in the Jerusalem how the Angel which wrestled with Jacob desired him that he would let him go because that very morning was his first course from the Creation with others to laud and praise God He that reads the long story of R. Chaninah and R. Kasma in the Medraschim Printed with Zohar fol. 46. pag. 2. col 2. concerning the Angels Aza and Azael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who murmuring and rebelling against God and by him tumbled down from his holy place and then clothed with aiery vehicles playing pranks with women were bound with long Iron chains to the mountains of darkness I say he that reads these cannot but refer them to 1 Cor. XIII 1. The Tongues of Angels and 2 Pet. II. 4. The Angels that sinned and were cast down to Hell and delivered into chains of darkness and Jude vers 6. The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darkness I have put as many things together here as I could conveniently and could add much more But it is time to put an end to this part of our little dissertation and to draw to a conclusion of the whole In the beginning of our Preface I promised something concerning this very worthy and learned Author It is but a little I have to say of him but it is all that either my own knowledge or others no very forward information would amount to He was born in Staffordshire and educated in Christs College in Cambridge but in that Age
they either describe them or shew their situation or distance from such or such places II. They give us abundance of names of Cities Mountains and other places in that Land Which names are neither to be found in the Scripture nor Josephus nor in the Heathen or Christian Records that speak of the places of that Country but in these Judaick Writers only But yet carry a fair probability and rational Evidence that there were such names and places III. They relate many choice eminent and remarkable stories occurring in such and such places which are not to be found in any Records but their own and of singular illustration both of the situation and of the story of the Land and Nation Now the taking notice of passages of this nature had been his course for many years together as he had occasion to read the Talmudical Writers So that he had gathered a great stock of these Rarities as he styles them for the use of his Chorographical Work even to the bulk of a great Volume In so much that what he saith of his Book of the Temple That it cost him as much pains to give that description of it as to travail thither is as much or more true of this The unhappy chance that hindred the publishing this elaborate piece of his which he had brought to pretty good perfection was the Edition of Doctor Fullers Pisgah Sight Great pity it was that so good a Book should have done so much harm For that Book handling the same matters and preventing his stopped his Resolution of letting his labours in that subject see the light Though he went a way altogether different from Doctor Fuller and so both might have shewn their faces together in the World and the younger Sister if we may make comparisons might have proved the fairer of the two But that Book is lost utterly save that many of his Notions are preserved in his Chorographical pieces put before his Horae And for the last thing whereof that Preface was to consist namely to give some Historical account of the affairs of the Jews that is done in part in his Commentary upon the Acts of the Apostles published Anno 1645. and in his Parergon Concerning the Fall of Jerusalem at the End of the Harmony Anno 1655. But alas these are but light touches of their story rather than any compleat and full account thereof But such as they are we must be glad of and contented in the want of the rest Indeed the Jews History from the beginning of the Gospel downwards for some Centuries would have been as excellent and useful as the subject would have been rare and unusual And a thing of that difficulty also that the modest Doctor propounds it to others rather than dares to undertake it himself For we find in one of his Epistles Dedicatory * To the Earl of Essex Anno 1645. He recommends it to some able pen to continue the story of the Jews where Josephus and Egesippus end theirs and where Jerusalem ended her days until these latter times out of the Jews own Talmud and Writings for the illustration of the Truth of those predictions of Scripture that foretel their doom and for the evidencing that justice that hath ever since haunted them for the murder of the Righteous One whom they crucified II. Concerning his Learning and Studies NAture had endued him with a strong and sound constitution of Body so that in his old age he was able closely to follow his Studies without finding any inconvenience by it and though he had not spared his Eyes in his younger years yet they still remained good for which he blesseth God in a Letter to the Learned Buxtroph Anno 1664. And divers years after that he acknowledgeth the same blessing of health in his Epistle to his last Book that he put forth which was not above a year or two before his death calling it Vivacitatem corporis animi atque oculorum The Vivacity of his Body Mind and Eyes This excellent temperament qualified him for Study Which he pursued hard all his days He had read much Which may be gathered from his Note Books wherein are short Notes from Book to Book and from Chapter to Chapter of the chief Contents of many Authors collected by his own Hand and both Fathers and Historians and especially the latter and such of them chiefly as might afford him light into the affairs of the Church in the earliest times of it And hereby he laid himself in a good stock of materials to make use of in his future Rabbinical Studies That abstruse and more recondite Learning he from his younger years greatly affected To those Studies * Ep. Ded. before the Hor. upon S. John he tells us himself he was most servently carried out ex innato mihi nescio quo genio by he could not tell what innate Genius and that there was nothing so sweet and delicate to him * ubi ante istis deliciis nihil mihi dulcius delicatiusque Indeed this Learned Man seemed to have a Genius that naturally affected the Study of such things as were beyond the sphere of ordinary and common Learning and delighted to tread in * Ep. before his Harm publish 1647. untrodden paths to use his own phrase and loved to lead rather than follow He was willing to spare no labour and to take up all things at the first Hand as he speaks somewhere And this appeared by the very Title that he gave some of his Books His Observations upon Genesis are called by him New and rarely heard of In his Handful of Gleanings he promiseth solution of difficulties scarcely given by any heretofore And in the second part of his Harmony published Anno 1647. he professeth to give Observations upon Text and Story not commonly obvious and more rare and unnoted And that Proposition before mentioned of a just History of the Jews bespake the high and more than ordinary flights of his Learned mind But especially his Harmony shewed this Wherein he reckons himself the first that ever essayed a Work of that nature in the English Language which he himself calls an untrodden path and a bold adventure But let us follow him to his beloved Rabbies or rather to the beloved Writings of the ill-beloved Authors Of whom he gave this character That the Doctrine of the Gospel had no more bitter enemies than they and yet the Text no more plain Interpreters The reason he bent himself to the Study of them was because he was fully convinced an insight into their Language and Customs was the best way to a safe and sure understanding of the New Testament which he thirstily gasped and breathed after the knowledge of And though the barbarous and difficult style and the great store of trifling wherewith they abound might and doth justly discourage many from reading them yet Dr. Lightfoot undervalued all hardships and discouragements for the compassing that great and noble end he aimed
forty years old but by all this it appears he had read much and maturely digested his reading especially Jewish Learning Nay long before this he was an Author For he published his Erubhin or Miscellanies at seven and twenty years of age By the frequent quotations in which Book it appears that he had then read and studied even to a prodigy For he doth not only make use of divers Rabbinical and Cabbalistical Authors and of Latine Fathers but he seemed well versed in the Greek Fathers also as Clemens Alexandrinus Epiphanius Chrysostome c. well read in antient Greek prophane Historians and Philosophers and Poets Plutarch Plato Homer c. well seen in Books of History Ecclesiastical and prophane of our own Nation and in a word skilled in the modern Tongues as well as the Learned as is evident from his quotation of the Spanish Translation of the Bible and a Spanish Book And of what worth and value the Book it self was you may guess by the Censure that a Man of great Learning and Wisdom gave of it I mean that Worshipful person to whom he dedicated it his Patron Sir Rowland Cotton Who in a Letter to him upon the receit of the Book tells this young Author That he had read it over and that there were many rarities nothing so Vulgar that he needed to fear his Books entertainment unless it lapsed into the hands of an envious or stupid Dunce And that he joyed much in his proficiency IV. Some Remarks upon his Horae Hebraicae Talmudicae I Design not to give a particular account of his Works as they came forth something hath already been spoken of them his several Epistles before them will shew that only of his last pains that crowned all the rest I mean his Horae Hebraicae I would remark something and that is the universal approbation and applause they met with in the Learned World both at home and in forain parts When our Author had sent his Horae upon S. Mark to the great and profound Linguist Dr. Castel he calls it an unutterable obligation laid upon him that it was a learned and much longed for work and that it enriched his poor Library with an addition so excellent and delightful c. And upon the Doctors sending him his Horae upon St. John he writes thus I received last week by your appointment a gift auro quovis gemmisque contra non charum that all the riches of the Levant congested together cannot equal such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will justly deserve to be enrolled among the very next Records to those of Infallibility And truly Sir all your rare discoveries of Celestial Verities seem to me to be at such above the reach either of doubt or hesitation And again Your Criticism of Bethabara and Bethany saith he is so native proper genuine and ingenious I no sooner read it but straitway said to my self Securus jurarem in Verba Magistri T is like all the other births of your blest Minerva And upon the edition of another of those pieces Mr. Bernard of S. Johns Oxon a Man of known learning worth and piety writes thus to him I most humbly thank you for the happy hours on the more copious Evangelist by which that most excellent part of Holy Scripture is finisht and compleatly expounded in the most proper and yet untrodden way God reward you both here and in the better World for this and the rest of your labours in this sort which posterity will admire and bless when they see them altogether Dr. Worthington another person of great judgment learning and goodness treats our Doctor with these words in a Letter wrote to him Feb. 166◠concerning the same subject I wish you length of life health vacancy and freedom for what remains I hope that you are still proceeding and are not weary in well doing though Books sell but little those that are able to buy less mind Books and those that would buy are less able having little to spare from what is necessary for their families But your labour will not be in vain in the Lord nor here neither The learned Men beyond the Seas had also an high value for these pieces let some of them speak for themselves Frederick Mieg son to a great Councellor of the Elector Palatine once brought up under Buxtorph in Hebrew and Rabbinical Studies and of whom he gives a high character thus writes to our Doctor from Paris 1664. concerning those precious Hours as he styles them and publick Labours Publicos enim labores non vereor appellare quos in publicum literarii Orbis commodum redundare nemo est qui ignoret And tells him besides that there were no learned Men as he knew on that side the Seas but did summis anhelitibus earnestly pant after his Hebrew and Talmudical Exercitations upon the first Epistle to the Corinthians which he had then ready for the Press And begs him in his own Name and in the Name of that love those Studies ut lucem non invideas scripto luce dignissimo neque illud intra privatos parietes consenescere sinas unde tantum imminet publico emolumentum That he would not envy it the light since it was so worthy of it nor suffer that to lie longer concealed within private walls whence so great profit would accrue to the publick In a Letter from Nicholas Hoboken Secretary to the Dutch Ambassador here in England written to Dr. Lightfoot in the year 1659. he acquaints him with the sense Gisbertus Voetius Professor of Divinity and a Man of great Name in Holland had of his Chorographical Century before his Horae upon S. Matthew namely That he had expressed to him the said Secretary the complacency that he took from those Geographical illustrations of his fetched out of the Talmudists ita tamen ut spe largiori frui desideret plura Lucubrationum ejusmodi tuarum videndi And if we should travail into France there we shall find a Man of as great fame as the other was in Holland and it may be of greater Learning I mean Monseir Le Moyn who in a Letter to Dr. Worthington Anno 1666. expressing the value he had of Dr. Lightfoots Books and among the rest of his sacred Chorography before S. Matthew he saith that his Library is proud of them But the judgment of the Venerable Buxtorph is instar omnium who in a Letter to Dr. Castel in the year 1664. earnestly desires to know what Dr. Lightfoot did and saith That by his Talmudick Hours he began greatly to love his Learning and Diligence and wished heartily to see more of them And in the year before that in a Letter to our Doctor himself he thus accosts him Ex quo Horas tuas Hebraicas Talmudicas in Matthaeum vidi legi coepi te amare pro merito aestimare Tantam enim in eis Talmudicae lectionis peritiam ad illustrationem SS literarum dexteritatem tantam etiam
diligentiam accurationem in illis deprehendi ut non potuerim non Te magnifacere in admirationem Tui rapi Rarâ— hae dotes hoc nostro saeculo in viris Theologis rari hujusmodi Scriptores qui nil nisi suas proprias observationes lectoribus proponunt Unde ab eo tempore desiderium me tenuit ob studiorum communionem propius tecum conjungi familiarius te noscere Since the time I saw and read the Hebrew and Talmudick Hours upon Matthew I began to love you and to esteem you as you deserved For in them I observed so great skill in Talmudical reading and dexterity in illustrating the Holy Scriptures accompanied with so great diligence and accuracy that I could not but extol you and be carried away with an admiration of you These endowments are rare in Divines in our days writers of this nature are rare who propound to Readers only their own observations Whereupon from that time I had a desire from the commonness of our Studies to be better acquainted with you This was the reception these Learned Hours of his found in the World and a great and invaluable loss it was that he went not through the whole New Testament in that excellent method of explaining them His friends indeed often called upon him and set him on to proceed Dr. Worthington's judgment was that he would do better to publish more at a time than he did since he needed not to fear now their reception so as Luke and John might make one Volume and after that the Acts and the Epistle to the Romans would make another and then his Works would meet at the Epistle to the Corinthians But if the tediousness of the Work should discourage him to go on yet he earnestly recommends one Book at least to him and that is the Epistle to the Hebrews the matter of it being so sutable to his Hebrew Studies Such good suggestions were made to him but they took not effect not that his strength began to fail him or that he was unwilling to give his pains for he had a mind generously disposed to communicate his knowledge but the true reason was because he could not get them Printed and had so much impaired his own estate by what he had before sent abroad This he complains of more than once and particularly in a Letter to Buxtorph into whose bosom thus he pours out his mind Exasciavi paucis adhinâ— annis commentariolum c. A few years since I prepared a little Commentary upon the first Epistle to the Corinthians in the same style and manner as I had done that on Matthew But it laid by me two years and more nor can I now publish it but at my own charges and to my great damage which I felt enough and too much in the edition of my Book upon S. Mark Some progress I have made in the Gospel of S. Luke but I can print nothing but at my own cost Whereupon I wholly give my self to reading and scarce think of writing more Our Booksellers and Printers have dulled my edge who will print no Book especially Latine unless they may have an assured and considerable gain So that I know not whether we ought to be more angry or grieved grieved that we are deprived of such useful Labours or angry with those who were the occasions of it V. The assistances he gave to the Polyglot Bible the Heptaglot Lexicon and other Learned Works and Men in his time THUS his fame spred it self far and wide and this made him sought unto by many Learned Men for his Counsel or furtherance in their Studies or for his directions or castigations in their Labours that they intended for the publick How much the Right Reverend Bishop Walton made use of him in his Bible one of the bravest Works that ever came forth and Reverend Writer of the account of the Doctors Life sheweth It was as good a Work as it was great and this raised a wonderful zeal and affection in the Doctor to it and excused the trouble that he was at about it in revising it and specially the Samaritan Pentateuch and so the great Undertaker tells him in one of his Letters to him And it much rejoyced his heart when the Work was brought to perfection which he expressed in a congratulatory Letter to Mr. Samuel Clark of Oxon who had a great hand in it To which that excellent Linguist makes this answer As for the Work past through I have great cause of thankfulness blessing God that hath even beyond our own hopes carried us through it Yet I have no reason to attribute to my self as due any part of that thanks and praise whereunto you are pleased joyntly to entitle me with others far more deserving But I rather contract a greater debt of thankfulness that by the Testimony and suffrage of one so eminently Judicious as you are I am adjudged to have been faithful I conclude this matter with a part of Dr. Lightfoots speech that he made at the Commencement Anno 1655. being then Vicechancellor wherein he mentions this Work then in hand in a kind of triumph as so much tending to the honour of Learning and particularly of the English then despised Clergy and finally for promoting the knowledge of the Bible all the World over Sic sub protrito proculcato statu Cleri nuper Anglicani germinavit adhuc germinat nobile illud eruditionis germen editio Bibliorum multi-linguium qua quid generosius vix vidit unquam Resp. literaria nec quicquam Anglia sibi honorificentius Opus aeternae famae monumentum memorabile in sempiterna secula futurum summae eruditionis zeli in Deo bonarum literarum protectore fiduciae Cleri Anglicani jam tum summe periclitantis Macti estote viri Venerandi Doctissimi qui in opere tam magnanimo desudatis Pergite quod facitis trophaea vobis erigere Patriaeque perlegant ope vestra omnes Gentes Sacra Biblia suis linguis atque iisdem linguis eadem ope praedicentur fama eruditionis literatura gentis Anglicanae Thus under the now despised and trampled on English Clergy hath grown up that noble issue of Learning the edition of the Polyglot Bible and still it grows than which the learned World hath scarce ever seen any thing more generous nor the English Nation any thing to its self more honourable A work of eternal fame a memorial to endure to everlasting ages of the English Clergies great learning zeal and trust in God the Protector of Learning when now it lay under mighty hazzard Go on ye Reverend and Learned Men who are sweating in so brave a Work Proceed as ye do to raise trophies to your selves and your Country And by your labours let all Nations read the Holy Bible in their own Tongues and by the same Tongues and the same labours let the English Nations fame for its Learning and literature be proclamed Thus did the good Man rejoyce in
very properly where it lieth because it was fit that the whole story which concerned the conquest and the possession of the land should be handled all together before any other particulars and emergencles should interpose and interrupt it World 2570 Ioshua 17 JOSHUA dieth one hundred and ten years old the age of his old father Joseph Gen. 50. 26. He had divided Jordan shouted down Jericho walls stopt the Sun conquered Canaan set up the Tabernacle settled the people buried the bones of the Patriarchs at Sichem the head City of the land ingaged the people to Religion and done gloriously in his generation A type of Christ in the most of these things With those Chapters of Joshua that do treat concerning the division of the land and setling of the Tribes in their several possessions it may not be unproper nor unprofitable to read those Chapters in the first Book of Chronicles that do mention the Fathers and chief men in every Tribe and who were planters and raisers of families in these several possessions as with Josh. 13. that relateth the inheritance of the two Tribes and half to read 1 Chron. 5. With Josh. 15. that describeth the possession of Judah to read 1 Chron. 2 3 4. to verse 24. With Josh. 16 17. that handleth the lot of Ehphraim and Manasseh to read 1 Chronicles 7. from verse 14. to verse 30. With Joshua 18. from verse 11. to the end about the possession of Benjamin to read 1 Chron. 7. from verse 6. to verse 13. and 8. all With Josh. 19. to verse 10. read 1 Chron. 4. from verse 24. to the end With Josh. 19. from verse 19. to verse 24. read 1 Chron. 7. to verse 6. With Josh. 19. from verse 24. to verse 31. read 1 Chron. 7. from verse 30. to the end With Josh. 19. verse 32. c. 1 Chron. 7. verse 13. With Josh. 21. read 1 Chron. 6. And with these Chapters of Joshua as an exposition of some of them read 1 Chronicles 9. But as for the casting the several Texts and parcels of these Chapters in the Book of Chronicles into their proper times and to take in every man named there and his story into the Chronicle in the age where he lived would not only be difficult if possible but would be confused in this Work we have in hand A close Commentary upon the first Book of Chronicles would be a matter of singular value and might be conducible for this and for other very material purposes The Book of JUDGES THE Book of Judges containeth an history of two hundred ninety and nine years from the death of Joshua to the death of Samson taken up in these sums and parcels Othniel of Judah 40 years Judg. 3. 11. Ehud of Benjamin 80 years Judg. 3. 15 20. Shamgar Barak of Naphtali 40 years Judg. 4. 6. 5. 31. Gideon of Manasseh 40 years Judg. 6. 15. 8. 28. Abimelech Gideons son 3 years Judg. 9. 22. Tola of Issachar 23 years Judg. 10. 1 2. Jair of Manasseh 22 years Judg. 10. 3. Jephtah of Manasseh 6 years Judg. 11. 1. 12. 7. Ibsan of Judah 7 years Judg. 12. 8 9. Elon of Zebulon 10 years Judg. 12. 11 12. Abdon of Ephraim 8 years Judg. 12. 13 14. Samson of Dan 20 years Judg. 13. 2. 15. 20. 16. 31. The total Sum 299. Now besides these years under these Rulers there is also mention of one hundred and eleven under oppressours as under Cushan Rishathaim 8 years Judg. 3. 8. Eglon of Moab 18 years Judg. 3. 14. Jabin of Canaan 20 years Judg. 4. 3. Midian 7 years Judg. 6. 1. Ammon 18 years Judg. 10. 8. Philiftims 40 years Judg. 13. 1. The total Sum 111. But these years of the oppressors are to be included in the years of the Judges and not to be reckoned as so many years apart by themselves as whereas it is said Chap. 3. Cushan Rishathaim oppressed eight years vers 8. And the land had rest forty years and Othniel died ver 11. those eight years of Cushans oppression are to be included in Othniels forty and we are not to reckon them forty eight And the eighteen of Eglon are to be included in Ehuds eighty and so of the rest Paul indeed reckoneth the years of the Judges so as that he counteth the years of the oppressions in a distinct sum from them Acts 13. 20. where he speaketh of Judges for the space of 450 years until Samuel but he uttereth it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a manner or in some kind of reckoning but not in exact propriety Again whereas it is said The land had rest forty years in the times of Othniel Chap. 3. 11. And the land had rest eighty years in the times of Ehud Chap. 3. 30. It is not to be so understood as if there were forty years or eighty years peace in the land uninterrupted for in Othniels time Israel was busling with the Canaanites as Chap. 1. and among themselves as Chap. 20. and in Ehuds time they were disquieted by Moab Chap. 3. 14. but it is thus to be understood that upon the delivery by Othniel the land had rest till forty years were up from the death of Joshua And upon the delivery by Ehud the land had rest till eighty years were up from the death of Othniel and so of the rest that carry that phrase And in the same sense and tenour is that phrase taken in Numb 14. 33. Your children shall wander in the wilderness forty years and ver 34. After the number of the days in which ye searched the land even forty days each day for a year shall you bear your iniquities even forty years Not that they were to wander in the wilderness full forty years from the time that this is spoken but to make up full forty years from the time of their coming out of Egypt and divers others of the same tenour may be observed in the Scripture The first forty years that followed after the year of Joshua's death are ascribed to the rule of Othniel Judg. 3. 11. not that Othniel was sole Ruler or Monarch in the land for the Sanhedrin or great councel bare the rule in their places and inferiour Magistrates in theirs but that Othniel was a valiant and fortunate commander in the wars and wrought special deliverance for the people The many occurrences that befel in his time are not pointed out to their exact and fixed years and therefore cannot Chronically be set down every thing in its very time more then by conjecture and probability but it will be enough for the right carrying of the Chronicle on if we reduce what was done in his forty years to those forty years in general though we cannot particularly give every occurrence to its very year CHAP. 1. World 2571 Othniel 1 ISrael being assured by Joshua before his death that the Canaanites that were Othniel 2 yet left in the land should and must be subdued Josh. 23. 5. they inquire
upon this occasion from vers 24. of Chap. 22. to the end all the Prophesies that refer to his time and concern his person are also brought up together viz. Chap. 23. and 24. that the matters concerning him might be laid together in one place The 25 Chapter is dated by Jehoiakims fourth year yet laid before Chap. 26. 27. that bear the date of the beginning of his reign because it pointeth out the term and space of the Babylonian Captivity which was indeed the main subject of Jeremies Prophesie and therefore when in the preceding Chapters he had fore-told the captivity both to and of Jehoiakim and Jehoiachin and in the five and twentieth he sets himself to fore-tel and measure out the space of the Captivity therefore these Chapters that handle that main and general head of his Prophesie are laid thus forward and together and then particular matters are laid after So that these 26 27 Chap. to ver 12. do joyn in proper current of time and Chronicle to vers 23. of Chap. 22. and the reason of the interposition of the other Chapters may be conceived of as hath been said In Chap. 26. Jeremy is in danger of his life by the Priests and false Prophets but acquitted by the Elders They alledge two contrary examples one of Hezekiah who piously submitted to Micahs Prophesie and troubled him not for it and the other of Jehoiakim who cursedly slew Urijah for Prophesying the truth the former they propose as a Copy to be followed and the other as a caution not to shed more Prophets blood in murdring Jeremy for too much was lately shed already in the murder of Urijah In Chap. 27. to vers 12. Jeremy is injoyned to make yokes and bonds to denote servitude and subjection to Babel but in the entry of the Chapter there is a visible difficulty for in the beginning of Jehoiakims reign Jeremy is commanded to make bonds and yokes and to send them to certain Kings by the messengers that came to Zedekiah King of Judah now how can Zedekiah be called King of Judah in the beginning of the reign of Jehoiakim since Jehoiakim reigned eleven years and Jehoiachin three months before Zedekiah came to reign Answ. These things are to be understood to be spoken Prophetically concerning Zedekiah as well as concerning Nebuchad-nezzars sons for the Lord by the Prophet fore-tels that Nebuchad-nezzar should reign and his son and Grand-child after him and therefore must the Prophet presently make yokes and bonds and put them of his own neck in token of Judahs subjection which indeed begun in the very next year And he fore-tels withal that Zedekiah should reign and that divers Kings should send Messengers to him and by them should Jeremy send those yokes to those Kings c. World 3401 Division 372 Iehoiakim 3 The latter part of this third year of Jehoiakim is the beginning of Nebuchad-nezzars first year for his first year took up part of Jehoiakims third and part of his fourth this is apparent by comparing Dan. 1. 1. with Jerem. 25. 1. The fourth of Jehoiakim is indeed most commonly reckoned as Nebuchad-nezzars first but we shall observe hereafter that there are intimations sometimes in Scripture to teach us to understand that reckoning according to this account DANIEL 1. to vers 8. And 2 KING XXIV vers 1. 2 CHRON. XXXVI vers 6 7. World 3402 Division 373 Years of Captivity 1 Iehoiakim 4 IN this third year of Jehoiakim Nebuchad-nezzar besiegeth and taketh Jerusalem and Jehoiakim he putteth him in fetters to carry him to Babel but restoreth him again to the Throne as a tributary to the crown of Babel and so Jehoiakim becomes his servant three years Here begins the seventy years Captivity and the seventy years of the rule of Babel Jer. 25. 11 12. 29. 10. In this captivity were carried away Daniel Hananiah Mishael and Azariah and now is that sad Prediction to Hezekiah fulfilled 2 King 20. 18. and that of Zephany Zeph. 1. 8. DAN 1. from vers 8. to 18. DANIEL and his three fellow Nobles now in Babel refuse the Court diet and betake themselves to an austerity of diet but once more to be paralleld in all the Scripture and that was in John the Babtist yet they come on and grow fresh and fat to shew that man liveth not by bread only c. JEREMY XXV IN this fourth year of Jehoiakim which was the first year of Nebuchad-nezzar vers 1. Jeremy prepareth a cup of indignation for Jerusalem and for all the Nations round about it and at last for Sheshach or Babylon it self JEREMY XLVI XLVIII XLIX to vers 34. JEREMY prophesieth against Pharaoh Necho and Egypt foretelling the overthrow of his Army at Carchemish which accordingly came to pass this year and then the Lord avengeth the death of good Josiah as vers 10. This Chapter though it fell under the time of Jehoiakim yet is it laid so far in the Book as after the story of Judahs going into captivity and into Egypt for a reason which shall be touched presently and so shall the method of Chap. 48. 49. be taken into consideration JEREMY XXXVI to vers 9. BARUCH writeth the Prophesie of Jeremy in a Book and readeth it in the Lords House on the solemn Fast day the tenth of Tizri probably in the fourth of Jehoiakim vers 1. This Chapter lieth after many Prophesies of the times of Zedekiah because he would lay the relation of historical things and particularly of Jeremies sufferings together In Chap. 36. is told that he was imprisoned in Jehoiakims time vers 5. and his Book burnt by that wicked King In Chap. 37. is told that he was imprisoned in Zedekiahs time vers 15. and in Chap. 38. how he is put into the dungeon JEREMY XLV A Message comes to Baruch from God upon his writing out of Jeremies Prophesie in the fourth of Jehoiakim The looking back upon Chap. 43. 44. and considering the tenour of them will give light and a reason for the placing of this Chapter and the next following so far in the Book though they are of so early a date in the reign of Jehoiakim Upon Johanans carrying the people into Egypt contrary to the express Word of God Jeremy denounceth sad things to the Jews now in Egypt and sure destruction to Egypt it self this in Chap. 43. from vers 9. c. and in Chap. 44. thorow out Then is laid the relation of the comfort and incouragment that Jeremy gave Baruch many years before the time of the other Prophesies Then Baruchs safety in Aegypt and in her miseries might be thence intimated and observed For thither had Johanan brought Baruch Chap. 43. 6. And the like juncture of Stories was observed at Exod. 18. where Jethroes coming to Israels Camp is storied instantly after the story of the curse passed upon Amalek to shew that he fell not under that curse though he lived in that Nation After the intertexture of this 42 Chapter
by the plague the vengeance upon the fornicators with Baal Peor REVEL CHAP. IV V. NOW cometh a second vision That before was of things then being see Chap. 1. 19. but this and forward of things to come Chap. 4. 1. A door open in Heaven and the voice of a trumpet talking with John out of it The scene of Johns visions said to be in Heaven is according to the scheme of the Temple and the Divine glory there And hence you have mention of the Altar Candlesticks Sea of Glass the brazen laver made of the Womens looking Glasses the Ark of the Covenant and the like And as at the opening of the Temple doors a Trumpet sounded so is the allusion here The door in Heaven opened and a Trumpet calls John to come in and see what there And immediately he was in the Spirit ver 2. Why Was he not in the Spirit before Chap. 1. 10. and was he not in the Spirit in seeing the door in Heaven opened c. But we may observe a double degree in rapture as inspired men may be considered under a double notion viz. Those that were inspired with Prophesie or to be Prophets and to preach and those that were inspired to be Penmen of Divine Writ which was higher John hath both inspirations or revelations to both ends both in the Vision before and this then he was in the Spirit and saw the vision and was in the Spirit and inspired to pen what he saw and what to be sent to the Churches And in the first verse of this Chapter he is in the Spirit or hath a revelation and in ver 2. he is in the Spirit he is inspired so as to take impression and remembrance of these things to write them also He seeth Christ inthroned in the middle of his Church in the same Prophetick and visionary Embleme that Ezekiel had seen Ezek. 1. 10. and this is a commentary and fulfilling of that scene that Daniel speaketh of Dan. 7. 9 10 22. In Ezekiel the Lord when Jerusalem was now to be destroyed and the glory of the Lord that used to be there and the people were to flit into another Land appeareth so inthroned as sitting in Judgment and flitting away by degrees to another place as compare Ezek. 1. 10. well together So Christ here when the destruction of Jerusalem was now near at hand and his glory and presence to remove from that Nation now given up to unbelief and obduration to reside among the Gentiles he is seated upon his throne as Judge and King with glorious attendance to judge that Nation for their sins and unbelief and stating the affairs of his Church whither his glory was now removing The scheme is platformed according to the model of Israels Camp 1. The Tabernacle was in the middle there so is the throne here 2. There the four squadrons of the Camp of Levi next the Tabernacle so here the four living creatures 3. Then the whole Camp of Israel so here twenty four Elders Representatives of the whole Church built from twelve Tribes and twelve Apostles In the hand of him that sate on the Throne was a Book sealed which no creature could open This justly calls us back to Dan. 12. ver 4. Where words are shut up and a Book sealed unto the time of the end and now that that is near drawing on the Book is here opened REVEL CHAP. VI. THE opening of the six Seals in this Chapter speaks the ruine and rejection of the Jewish Nation and the desolation of their City which is now very near at hand The first Seal opened ver 2. shews Christ setting forth in Battel array and avengement against them as Psal. 45. 4 5. And this the New Testament speaketh very much and very highly of one while calling it his coming in clouds another while his coming in his Kingdom and sometime his coming in Power and great Glory and the like Because his plagueing and destroying of the Nation that crucisied him that so much opposed and wrought mischief against the Gospel was the first evidence that he gave in sight of all the world of his being Christ for till then he and his Gospel had been in humility as I may say as to the eyes of men he persecuted whilest he was on Earth and they persecuted after him and no course taken with them that so used both but now he awakes shews himself and makes himself known by the Judgement that he executeth The three next Seals opening shew the means by which he did destroy namely those three sad plagues that had been threatned so oft and so sore by the Prophets Sword Famine and Pestilence For The second Seal opened sends out one upon a red Horse to take Peace from the Earth and that men should destroy one another he carried a great Sword ver 4. The third Seals opening speaks of Famine when Corn for scarcity should be weighed like spicery in a pair of ballances ver 5 6. The fourth Seal sends out one on a pale Horse whose name was Death the Chaldee very often expresseth the Plague or Pestilence by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is to be taken Revel 2. 22. and Hell or Hades comes after him ver 8. The opening of the fifth Seal reveals a main cause of the vengeance namely the blood of the Saints which had been shed crying and which was to be required of that generation Matth. 23. 35 36. These souls are said to cry from under the Altar either in allusion to the blood of creatures sacrificed poured at the foot of the Altar or according to the Jews tenet That all just souls departed are under the Throne of Glory Answer to their cry is given that the number of their Brethren that were to be slain was not yet fulfilled and they must rest till that should be and then avengement in their behalf should come This speaks sutable to that which we observed lately that now times were begun of bitter persecution an hour of temptation Rev. 2. 10. 3. 10. the Jews and Devil raging till the Lord should something cool that fury by the ruine of that people The opening of the sixth Seal ver 12 13. shews the destruction it self in those borrowed terms that the Scripture useth to express it by namely as if it were the destruction of the whole world as Matth. 24. 29 30. The Sun darkned the Stars falling the Heaven departing and the Earth dissolved and that conclusion ver 16. They shall say to the rocks fall on us c. doth not only warrant but even inforce us to understand and construe these things in the sense that we do for Christ applies these very words to the very same thing Luke 23. 30. And here is another and to me a very satisfactory reason why to place the shewing of these visions to John and his writing of this Book before the desolation of Jerusalem REVEL CHAP. VII IN the end of the
former Chapter was contained the intimation of the desolation of Jerusalem and in the beginning of this the ceasing of Prophesie under the similitude of the four winds restrained from blowing upon the Earth Compare Cant. 4. 16. Ezek. 37. 9. only a remnant of Israel are sealed unto salvation and not to perish by that restraint and with them innumerable Gentiles Ezekiel helpeth here to confirm the explication that we have given of the Chapter before for he hath the very like passage upon the first destruction of the City Ezek. 9. 10. 11. Compare the marking in the foreheads here with Exod. 28. 38. Dan not mentioned among the Tribes in this place Idolatry first began in that Tribe Judg. 18. 1 King 12. REVEL CHAP. VIII THE opening of the seventh Seal lands us upon a new scene as a new world began when Jerusalem was destroyed and the Jews cast off The six Seals in the two former Chapters have shewed their ruine and the appearing of the Church of the Gentiles and now the seven Trumpets under the seventh Seal give us a prospect in general of the times thence forward to the end of all things I say in general for from the beginning of the twelfth Chapter and forward to the end of the nineteenth they are handled more particularly Silence in Heaven for a while and seven Angels with seven Trumpets may call our thoughts to Joshua 6. 4 10. and intimate that the Prophetick story is now entred upon a new Canaan or a new stage of the Church as that business at Jericho was at Israels first entring on the old Or it may very properly be looked upon as referring and alluding to the carriage of things at the Temple since this Book doth represent things so much according to the scheme and scene of the Temple all along And in this very place there is mention of the Altar and Incense and Trumpets which were all Temple appurtenances It was therefore the custom at the Temple that when the Priest went in to the Holy place the people drew downward from the Porch of the Temple and there was a silence whilest he was there yea though the people were then praying incomparably beyond what there was at other times of the service for the Priests were blowing with Trumpets or the Levites singing The allusion then here is plain When the sacrifice was laid on the Altar a Priest took coals from the Altar went in to the Holy place and offered incense upon the Golden Altar that stood before the vail that was before the Ark and this being done the Trumpets sounded over the sacrifice Here then is first intimation of Christs being offered upon the Altar then his going into the Holy place as Mediator for his people and then the Trumpets sounding and declaring his disposals in the world His taking fire off the Altar and casting it upon the Earth ver 5. is a thing not used at the Temple but spoken from Ezek. 10. 2. which betokeneth the sending of judgment which the Trumpets speak out These seven Trumpets and the seven Vials in Chap. 16. in many things run very parallel how far they Synchronize will be best considered when we come there The first Trumpet sounding brings hail and fire and blood upon the Earth and destroys grass and trees a third part of them Fire and hail was the plague of Egypt Exod. 9. 23. but fire and blood with hail is a new plague By these seemeth to be intimated what plagues should be brought upon the world by fire sword dreadful tempest unnatural seasons and the like The second Trumpet sounds and a great burning mountain is cast into the Sea and the third part of it becomes blood The Sea in the Prophetick language doth signifie multitudes of people as Jerem. 51. 36. 42. And Babylon that was Monarch was a burning mountain in the same Chapter ver 35. So that the Imperial power seemeth to be the mountain here which made bloody and mischievous work not only by the persecution of Christians but even among their own people As Nero at present Vitellius instantly after Domitian Commodus and indeed generally all of them either bloodily destroy their own people or at least for their covetousness ambition revenge or humour bring disquietness oppression misery Wars and Blood upon all the World in one place or other The third Trumpet brings the Star Wormwood upon the Rivers and Fountains of waters which seemeth to denote the grievous Heresies that should be in the Church which should corrupt and imbitter the pure springs of the Scripture and fountains of Truth A Star in the language of this Book is a Church-man Chap. 1. 20. Ben Cochab was such a Wormwood Star among the Jews called most properly Ben cozba the lier And the phrase A Star falling from Heaven alludes to Isa. 14. 12. How art thou fallen from Heaven O Lucifer c. The fourth Trumpet shews the darkning of the Sun and Moon and Stars for a third part By which seems to be understood the wane and decay both in the glory of the Church by superstition and of the Empire by its divisions within and enemies from without and this before the rising of the Papacy which appears under the next Trumpet and these things were great advantages to its rising The darkning of the heavenly luminaries in the Prophets language signifieth the eclipsing of the glory and prosperity of a Kingdom or People Isa. 13. 9 10. Joel 2. 10. How it was with the Church and Empire in these respects before that time that the Papacy appeared he is a stranger to History both Ecclesiastical and Civil that remembreth not upon this very hint The three Trumpets coming are the Trumpets of Wo wo wo though these things past were very woful but those much more that are to come REVEL CHAP. IX A Description of the Papacy under the fifth Trumpet Another Star falling from Heaven and that a notable one indeed the He that hath the Key of the bottomless pit committed to him A vast difference from the Keys given Peter The Keys of the Kingdom of Heaven The setting of these in their just distance and opposition will illustrate the matter before us When the world is to come out of darkness and Heathenism to the knowledge of the Gospel Christ gives Peter the Keys of the Kingdom of Heaven to open the door and let light come in among them for he first preached to the Gentiles Act. 10. 15. 7. The World under the Papacy returns as it were to Heathenism again and not undeservedly for its contempt of the Gospel and unproficiency under it which is very fitly described by Hell opened by the Keys of the bottomless pit and darkness coming and clouding all The Claviger or Turnkey is The child of perdition Abaddon and Apollyon a destroyer and one that is surely and sorely to be destroyed Chittim Italy or Rome afflicting and perishing for ever Num. 24. 24. Antichrist of the second edition
of the Jews bringeth forth her chief child and the Devil seeketh to destroy him He is pictured 1. A great red Dragon Old Pharaoh who sought to devour new born Israel is much of the like character Isa. 27. 7. Psal 74. 13 c. 2. With seven heads So many had the persecuting Monarchies Dan. 7. the Lion one the Bear one the Leopard four and the fourth beast one 3. And ten horns Parallel to the Syrogrecian persecutors Dan. 7. 7 c. 4. With his tail he drew and cast down the third part of the Stars As the Tyrant Antiochus had done Dan. 8. 10. So that by these allusive descriptions phrases of old stories fetched to express new is shewed the acting of the Devil now by his mischievous and tyrannical instruments with as much bitterness and bloody-mindedness as he had done in those The womans fleeing into the Wilderness alludes to Israels getting away into the Wilderness from the Dragon Pharaoh Exod. 14. c. And her nourishing there a thousand two hundred and sixty days speaks Christs preservation of that Church in the bitterest danger and days like the days of Antiochus This Vision aims at the great opposition and oppression the Church and Gospel underwent from the first rising of it to the ruine of Jerusalem and their preservation in all that extremity The battel betwixt Michael and the Dragon is of the same aim and time with the former but it speaks thus much further that the Church is not only preserved but the Dragon conquered and cast to the Earth Heaven all along in this Book is the Church the Earth therefore may be properly understood of the World and here more especially of that part of worldly ones the unbelieving Jews and that the rather because the Gentiles here are called the Wilderness as they be also in several other places in Scripture The Devil therefore is cast out of the Church by the power of Michael the Lord Christ that he cannot nestle there and he goes into the rest of the Nation that did not believe much like the tenor of that parable Matth. 12. 43 44 45. The Woman hath Eagles wings alluding to Exod. 19. 4. and gets into the Wilderness the persecuted Church and Gospel gets among the Gentiles The Devil casts venom as a flood after the Woman-Church and the Earth swallows it up the unbelieving Jews do as it were drink up all the poyson of the Devil and together with raging against the Church they grow inraged one against another and against the Romans till they become their own destroyers And indeed though it were a most bitter time with the Church while she was among the combustions that that Nation had within it self yet their raging one against another the more it increased in their particular quarrels the more it avenged her quarrel and turned their edge from off her upon themselves The Devil seeing this betakes himself to fight against the Womans seed the Church of the Gentiles and the Treatise of that begins in the next Chapter REVEL CHAP. XIII WHEN Rome hath slain Christ and destroyed Jerusalem Satan gives up his Power and Throne to it and that deservedly as to one most like to be his chief and most able agent to act his fury She is described here a Beast bearing the shape of all the four bloody Monarchies Dan. 7. in power and cruelty matching nay incomparably exceeding them all There is but little reason to take Rome for the fourth Monarchy in Daniel and the so taking it bringeth much disjointing and confusion into the interpreting of that Book and this and into the stating of affairs and times spoken of in them The Jews like such a gloss well as whereby they do conclude that the Messias is not yet come because the fourth Monarchy the Romane say they is not yet utterly destroyed And truly I see not how they can conclude less upon such a concession For it is plain in Daniel that the four Kingdoms there spoken of must come to nothing before the first appearing of Messias and that the Romane is not is most plain since this Book makes Rome Heathen and Papal but as one The Holy Ghost by Daniel shews the four Monarchies the afflicters of the Church of the Jews till Messias his first coming The Babylonian The Mede-Persian The Grecian and The Syrogrecian and John now takes at him and shews a fifth Monarchy the afflicter of the Church of Jews and Gentiles till his second coming Daniel indeed gives a hint of the Romane but he clearly distinguisheth him from the other four when he calls him the Prince that was to come Dan. 9. 26. beyond and after those four that he had spoken of before Him John describes here as carrying the character of all those four A Beast with ten horns such a one had been the Syrogrecian Dan. 7. 7 like a Leopard as the Grecian was vers 6. his feet as a Bears such the Persian vers 5. his mouth like a Lion such the Babylonian vers 4. This therefore could not be any of those when it was all and by this description of it by characters of them all it shews the vast power and incomparable cruelty and oppression of it equalling them all nay it infinitely went beyond them put all together in extent of Dominions Power Continuance and Cruelty both to the Church and to the World Balaam long before Rome was in being doth set it out for the great afflicter Numb 24. 24. Ships shall come from the coasts of Chittim and shall afflict Assur and shall afflict Eber That Chittim means Italy or Rome is granted even by some Romanists themselves it is asserted by the Jews and confirmed by other places of Scripture and even proved by the very sense and truth of that place It afflicts both the afflicted and the afflicter Eber and Assur and that hath been the garb of it since its first being How may this be read in her own stories In her bloody Conquests over all the world in the titles of honour but which speak oppression Britannicus Germanicus Africanus and the like And to take up all in Epitome and that you may conjecture ex ungue Leonem what whole Rome hath done in all her time for slaughter oppression and destroying take but the brief of one of her Commanders Pompey the Great of whom Pliny speaks to this purpose Nat. Hist. lib. 7. cap. 26. He recovered Sicily subdued Africk subjected eight hundred and seventy six Towns about the Alpes and coasts of Spain routed and slew 2183000 men Sunk and took eight hundred and forty six Ships took in one thousand five hundred and thirty eight fortified places and triumphed from his Conquest of Asia Pontus Armenia Paphlagonia Cappadocia Cilicia Syria Judea Albania Iberia Creet and Basterna What hath Rome done by all her agents in all her time And she is this year 1654 two thousand four hundred and eight years old She is described here with seven heads and ten
of the work of the Masorites for this purpose who altered not added not invented not a tittle but carfully took account of every thing as they found it and so recorded it to posterity that nothing could be changed We shall only bring in their own expositions which will attest to this truth to both those words that our Saviour hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is little to be doubted that Christ speaking in their language meaneth the letter Jod which is far the least of all their letters And about this letter the Jerusalem Talmud hath this passage Sanhedr fo 20. col 3. The book of Mishneh Torah Deuteronomy came and prostrated it self before God and said unto him O Lord everlasting Thou hast written thy Law in me A Testament that fails in part fails in the whole Behold Solomon seeks to root Jod out of me viz. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply wives The Holy blessed God saith to it Solomon and a thousand such as he shall fail but a word of thee shall not fail R. Houna in the name of R. Acha said The Jod that the blessed God took from the name of our mother Sarah was given half of it to Sarah and half to Abraham There is a tradition of R. Hoshaiah Jod came and prostrated it self before God and said Lord everlasting thou hast rooted me out from the name of a righteous woman The holy blessed God saith to it Heretofore thou wast in the name of a woman and in the end of it Henceforward thou shalt be in the name of a man and in the beginning This is that which is written Moses called the name of Hoshea Jehoshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Tittle It most properly means those little Apiculi that distinguish betwixt letters that are very like one to another You may have the explanation of this in this pretty descant of Tanchuma fol. 1. It is written saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall not prophane my holy Name He that makes the Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he makes this sense You shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every thing that hath breath praise the Lord He that makes the He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he brings it to this sense Let every thing that hath breath profane the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lyed to the Lord He that maketh Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyes the world for he maketh this sense They lyed like the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy like the Lord. He that makes Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he maketh this sense There is no holiness in the Lord. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord. He that makes Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world for he bringeth the sense to this The Lord our God is a strange God c. In Chagig fol. 77. col 3. they speak more of the letter Jod and so doth Midras Tillin in Psal. 114. In Deut. 32. 18. this little letter is written less then it self in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet preserved in that quantity and not altered and observed so by the Masorites 2. Yet could they not for all their care but have some false Copies go up and down amongst them through heedlesness or error of transcribers In Shabb. fol. 15. col 2. they are disputing how many faults may be in a part of the Bible and yet it lawful to read in The books of Hagiographa say they If there be two or three faults in every lea◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may mend it and read The Books of Hagiographa they read not in their Synagouges as they did the Law and the Prophets therefore this is to be understood of a mans private reading and of his own Bible which if faulty there were true Copies whereby he might mend it and so read Nay in Taanith fol. 68. col 1. there is mention of a faulty Copy that was laid up in the publick records They found three books in the Court of the Temple The book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 27. And they approved the two and refused the one In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 24. 5. They approved the two and refused the other In one they found written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in two it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They approved of the two and resused the other That alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the second mentioned the Babylonian Gemarists and Massecheth Sopherim per. 1. say was one of the thirteen alterations that the Septuagint made in the Law for Ptolomy King of Egypt Which seems to argue that as they translated the Bible into Greek in which they made thousands of alterations from the text so that they copied an Hebrew copy for him and in that made these and this that was found in the Court of the Temple a transcript of that Copy 3. In every Synagogue they had a true Copy And it was their care every where to have their Bible as purely authentick as possible as may be seen by the curious rules that are given to that purpose in Massecheth Sopherim newly cited and Megillah For this they accounted their treasure and their glory And in the reading of the Law and the Prophets in the Synagogue it was their great care that not a tittle should be read amiss and for this purpose the Minister stood over those that read and oversaw that they read aright and from this as Aruch tells us he was called Chazan that is Episcopus or Overseer In Jerus Sotha fol. 21. col 3. the Samaritans are blamed by the Jews for wilfully corrupting their own Pentateuch R. Eliezer ben R. Simeon said I said to the Scribes of the Samaritans You have falsified your Law and yet reap no advantage by it for you have written in your Law By the plain of Moreh which is Sichem And was it not manifest enough without that addition that it was Sichem But you construe not a pari as we do It is said here The plain of Moreh and it is said elsewhere The plain of Moreh there it is no other but Sichem no more must it be here The addition cavilled at which is Sichem is so in the Samaritan Pentateuch now extant at Deut. 11. 30. But amongst all the wickedness that Christ and his Apostles laid
they have an undeniable groundwork for this their Doctrine from the prophecying of Caiaphas Joh. 11. 51. as their notes plead there ascribing that his prophecying to his Priesthood and order whereas the Text ascribeth it to the year and season This he spake not of himself but being High Priest that year he prophesied where the emphasis lieth not in the words being High Priest but in the words that year which was the year of sending down of the gifts of the Spirit in a measure and manner never known before or after Vers. 6. And thou Bethlehem in the land of Iuda c. There is no small difference in this quotation of the Scribes or of the Evangelist or indeed of both from the letter of the Text of the Prophet from whom they cite it nor doth this difference rise by the Evangelists following the translation of the LXX as oft there doth for it differeth much from the letter of the LXX also but it is upon some special reason Which disagreement that we may reconcile and the reason of which that we may see the better we will take up the verse verbatim and the differences as they come to hand one by one First then whereas Saint Matthew readeth Thou Bethlehem in the land of Juda the Hebrew hath it only Thou Bethlehem Ephrata without any mention of the land of Juda at all and so the Chaldee and so the LXX but only with the addition of one word Thou Bethlehem the house of Ephrata art the least c. Answ. First There are that give this general answer to all the differences in this quotation that the Scribes and the Evangelist tye not themselves to the very words of the Prophet but only think it enough to render his sense And this answer might be very well entertained and give good satisfaction especially since that in allegations from the Old Testament it is usual with the New so to do but that the difference between the Text and the quotation is so great that it is not only diverse but even contrary Some therefore Secondly Conceive that the Scribes could alledge the Text no better without the book and that the Evangelist hath set it down in their own words for the just shame of those great Doctors that were no better versed in the Scripture then to alledge a place in words so very far different from the Text. But he that hath been any whit versed in the writings of the Jews will find their Rabbins or Doctors to be too nimble textualists to miss in a Text of so great use and import especially if he shall but consider to what an height of learning they were now come by the tutorage and pains of the two great Doctors of the Chair Shammai and Hillel who had filled all the Nation with learned men the like had not been before Thirdly Whereas some talk of a Syriack Edition which the Jews used at that time more then the Hebrew and which had this Text of Micah as the Evangelist hath cited it and that he cited it according to that Edition which was most in use here are two things presumed upon which it is impossible ever to make good For who ever read in any Jew of a Syrian Edition of the Prophets besides the Chaldee Paraphrast Who we are sure readeth not thus or what Christian ever saw such an Edition that he could tell that it did so read For this particular therefore in hand it is to be answered that the Scribes or the Evangelists or both did thus differently quote the Prophet neither through forgetfulness nor through the misleading of an erroneous Edition but purposely and upon a rational intent For first though Ephratah had been the surname of Bethlehem in ancient time as Gen. 35. 19. Ruth 4. 11. and in the times of the Prophet Micah yet it is no wonder if that title of it were now out of use and especially out of the knowledge of this irreligious King For the seventy years captivity and the alterations of the State did alter the face of the Country and might easily blot out of use and remembrance such an additional title of a Town as this Secondly This surname of the Town was taken up in memorial of a woman as appeareth 1 Chron. 2. 19. and when the discourse concerning Christ and where he should be born was in hand and agitation it was more pregnant to bring his birth-place to have reference to Juda from whom Herod though he were ignorant in other particulars concerning his birth knew he should descend then to a woman and a title which it is like that he had never heard of before So that this that in the Scribes might at the first seem to be a mis-allegation of the Prophet through some mistake being precisely looked upon with respect had to the times when the Prophesie was given and when it is now cited and to the several persons to whom it will shew to be so quoted upon very sound wisdom and profound reason these words in the land of Juda being used by them for necessary illustration in stead of the word Ephrata not as proposing it for the purer Text of the Prophet but as more sutable by way of Exposition for the capacity and apprehension of Herod In Micahs time the name Ephratah was common but in after times it may be it was disused Howsoever Micah prophesied to the Jews to whom this title Ephratah was familiar and it is like had the Scribes spoken to Jews too they would have retained that title but to Herod who was not so punctually acquainted with it it was not proper to bring a phrase that he could not understand or that was uncouth to him therefore they explain it by one that was familiar both to him and the whole Nation Bethlehem in the Land of Juda. §. Art not the least This clause is far further from Micahs Text then the other for whereas here is a very strong and Emphatical negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet there is none at all either in the Hebrew in the LXX or in the Chaldee Paraphrast And indeed the Text and the quotation are one clean contrary to another in Micah Though thou be little but in Matthew Thou art not the least Towards the reconciling of which difference it will be necessary in the first place to take a serious survey of the Prophets Text and then upon the true interpretation of it to lay this allegation to it and to see how they do agree The words in the Hebrew whereupon the main doubt riseth are but these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English rendreth Though thou be little The Septuagint Thou art the least to be among the thousands but using a differing word to signifie the least from that used here Some books saith Nobilius and the other Scholiast upon the LXX read Art not the least as Hierome Tertullian and Cyprian but this their reading I suspect rather to be taken
from this quotation of the Gospel then found by them in the Text of Micah The vulgar Latine Thou art little among the thousands c. The Italian of Brucioli and the French Being little to be or to be accounted And much to the same tenour with our English Aben Ezra and David Kimchi Rabbi Solom sheweth his construction of it in this gloss It were fit thou shouldest be the least among the families of Juda because of the prophaneness of Ruth the Moabitess that was in thee yet out of thee shall come c. Jansenius saith a reconciliation might be made between the Prophet and the Evangelist by reading the Prophets Text by way of interrogation And thou Bethlehem art thou the least Which answereth in sense to thou art not But to all these interpretations alledged this one thing may be opposed that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot properly agree with the word Bethlehem according to the Syntax of Substantive and Adjective because they are of two different genders as the Grammarian will easily observe and cannot but confess For Bethlehem is of the feminine gender as are all the names of Cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of another as it plainly appeareth by its termination To construe them therefore together as Substantive and Adjective as it is unwarrantable by the Grammar so doth it make a sense utterly irreconcileable with this of the Evangelist To which might be added also that these words being thus conjoyned and construed together do make but an harsh sense and construction among themselves amounting to this Thou Bethlehem in being little out of thee shall come a Ruler Their Interpretation therefore is rather to be imbraced that take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender as it pleadeth it self to be by its very termination the Masculine and Neuter in the Hebrew being indifferently taken the one for the other and do read it thus And thou Bethlehem Ephrata it is a small thing to be among the Princes of Juda out of thee shall come a Ruler c. As meaning this That it is the least of thine honour that thou art reckoned among the Princes of Juda as equal with them for thou hast a dignity above this and above them all in that out of thee shall come a Ruler which shall feed my people And to this sense and tenour should I interpret the Chaldee Paraphrase thought know indeed that it is generally construed another way Chizgner havetha leithmannaah And thou Bethlehem Ephratah art within a little to be superiour or perfect among the thousands of Judah c. As let the learned in the language judge whether the words in the Chaldee will not bear that sense especially the sense of the first word Chizgner being looked into the Chaldee in Psal. 2. 12. 73. 2. Hos. 1. 4. and in other places The Text of the Prophet then being rendred in this interpretation this allegation of the Evangelist will be found not to have any contrariety to it at all but to speak though not in the very same words yet to the very same tenor and purpose For while the one saith It is a small thing that thou art among the Princes of Judah and the other Thou art not the least among them they both fall into the same sense or at least into no disagreement of sense at all For if it were to be reputed a small honour to Bethlehem to be reckoned in equality with the other Princes of Judah in comparison of a greater honour that she was to have in the birth of the Messias it must readily follow what this quotation of the Evangelist inferreth namely that she was not the least among them And thus doth the Evangelist express the Prophets mind though he tie not his expression to his very words alledging his Text to its clearest sense and to the easier apprehension of the hearer It is a just exception indeed that Jansenius taketh at this interpretation because that the Scripture useth not to express this sense It is a small thing by the word Tsagnir but by Megnat as Esa. 7. 13. Gen. 30. 15. and in other places But as it is true that it often useth Megnat for that expression so it is most true that it useth not that word alone but others also As Tikton in 2 Sam. 7. 19. and Nakel in Esa. 49. 6. and why not Tsagnir then as well here §. Among the Princes of Juda. In Micah it is among the thousands of Juda and so it is translated by the LXX the Chaldee the Vulgar and unanimously by all other Translators so that here is yet another difficulty and difference in this allegation the Evangelist still swerving from the Text he citeth By the thousands of Juda Rabbi Solomon understandeth the families and Dav. Kimchi the Cities The word is once used in the very propriety of that sense in which the Prophet taketh it here Judg. 6. 15. My thousand saith Gideon is poor in Manasseh which St. Austin and R. Esaiah expound that he was Captain of a thousand Levi Gershom that his father was Captain but the Chaldee and other Rabbins understand it of the thousand in which his family was numbred and inrolled Howsoever it is understood it is apparent by this and other places laid unto it that the several Tribes of the children of Israel were divided into their several thousands and that these thousands were inrolled to this or that City to which they had relation by habitation or by inheritance Villages that were not so populous were reduced into hundreds but Cities into one or more thousands according as they were in bigness and multitude Amos 5. 3. The City that went out by a thousand shall leave an hundred and that which went out by an hundred shall leave ten The Villages were justly reputed of an inferiour rank but the Cities that afforded their thousands were accounted Princes and so may the Prophet be understood and so the Evangelist reconciled to him Now the reason of their difference in words though they both redound to the same sense may be given these First Because the question in agitation was about the birth of a King and the place where now in answer to such a Quaere it was fitter to speak of Princes then thousands for where should a King be looked for but among Princes Secondly The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Prophet doth signifie both thousands and Princes indifferently and so David Kimchi upon that place in the book of Judges cited even now alledgeth There are saith he that interpret Alphi which our English readeth my thousand as it were my Father even as the word Alluph whose signification is Prince or Lord. The Evangelist therefore finding the word in the Prophet of this indifferency useth it in that sense which best suited with the present occasion both in regard of the question proposed as also thirdly in regard of the manner of Christs coming For it
exact performance Do this and live and He that doth not all the words of this Law is cursed But John called for repentance and for renewing of the mind and for belief in him that was coming after disclaiming all righteousness by the works and performance of the Law but proclaiming repentance for non-performance and righteousness only to be had by Christ. So that here were new Heavens and a new Earth begun to be created a new Commandment given a new Church founded justification by the works of the Law cryed down and the glorious Doctrine of Repentance and Faith set up Secondly Whereas Baptism was used before among the Jews only for admission of Proselytes or Heathens to their Church and Religion as Vid. Aben Ezra Gen. 35. Rambam in Issurei Biah per. 13. now it is published and proposed to the Jews themselves to be received and undergone shewing unto them 1. That they were now to be entred and transplanted into a new profession And 2. That the Gentiles and they were now to be knit into one Church and Body The Ministery of John being of so high concernment as being thus the beginning of the Gospel and of a new World it is no wonder that St. Luke doth so exactly point out the year by the Reign of the Emperor the rule of Pilate Herod Philip and Lysanias the High Priesthood of Annas and Caiaphas that so remarkable a year might be fixed and known to all the World and that the condition and the state of the times might be observed when the Gospel began And here it might have been proper to have begun the second part of this our task and not to have driven over this Period of time and to stop half a year after it at the baptism of our Saviour but since his preaching and appearing to the World is the great and main thing that the Evangelists look after and since the preaching of the Baptist was but a Preface and forerunner unto that of his it is not unproper and may be very excusable to make that our entrance to another part and take this with us in our motion to our lodging and resting there §. Of Jesus Christ the Son of God This title of The Son of God is proclaimed of Christ from Heaven at his baptism when he is to begin to preach the Gospel as it is said here to be the Gospel of the Son of God And it was necessary that so much should be intimated and learned concerning him as the author of the Gospel Because 1. The Gospel was the full revealing and opening of the will of the Father 2. The overthrow and ruine of the Rites and Ceremonies of Moses 3. The admission of heathen and strangers to be the Church and people of the Lord whereas Israel had been his peculiar before 4. It was a Doctrine of trusting in another and not ones self for salvation and who was fit for doing the three former or for being the object of the latter but Jesus Christ the Son of God who came from the bosom of the Father was the substance and body of those shadows and Ceremonies might raze that partition wall which in the giving of the Law himself had reared and did not only preach the Doctrine of the Gospel but also fully perform the Law Vers. 2. As it is written in the Prophets It seemeth by the Syrian Arabick Uulgar Latine Victor Antiochenus Origen cited by him and others that some Copies read As it is written in Esaias the Prophet and so Jansenius thinketh it was so written by Mark himself but purposely changed by the Doctors of the Church as we read it now to avoid the difficulty which the other reading carried with it But first it were a very strange and impious though an easie way of resolving doubts to add to or diminish from the Text at pleasure as the Text shall seem easie or difficult This is not to expound the Bible but to make a new one or a Text of ones own head Secondly In ancienter times then any of theirs that are produced which read In Esaias the Prophet it was read as we do In the Prophets as Jansenius himself sheweth out of Irenaeus lib. 3. chap. 11. Thirdly The one half of the words alledged in the Text are not in Esay at all but in Malachi and the first half also for that is considerable For though sometime the New Testament in Allegations from the Old do closely couch two several places together under one quotation as if they were but one yet maketh it sure that the first always is that very place which it takes on it to cite though the second be another as Acts 7. 7. Steven alledgeth a speech of God as if uttered to Abraham alone whereas it is two several quotations and two several speeches tied up in one the one spoken to Abraham indeed but the other to Moses almost four hundred years after and that to Abraham is set the first for he is the subject whereupon the allegation is produced Fourthly It is a manner of speech not used in the New Testament to say it is written or it is said in such or such a Prophet but by him We find indeed It is written in the Law Luke 10. 26. And It is written in the book of Psalms Acts 1. 20. Yea It is written in the Prophets Joh. 6. 45. but no where that it is written in a single Prophet Fifthly To read as we do As it is written in the Prophets agreeth with the ordinary and usual division of the Old Testament by the Hebrews into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oraietha Nebhyim Chetubbim The Law the Prophets and the Holy writs approved and followed by our Saviour Luke 24. 44. and alluded to by the Evangelist here Before thy face c. Thy way before thee The former is neither in the Hebrew nor in the LXX at all the latter is in them both but clean contrary for they both have it The way before me But first The Evangelists and Apostles when they take on them to cite any Text from the Old Testament are not so punctual to observe the exact and strict form of words as the pith of them or sense of the place as might be instanced in many particulars so that the difference of the words would not prejudice the agreement in sense were there not so flat difference of person as me and thee Secondly The Majesty of Scripture doth often shew it self in requoting of places in this that it alledgeth them in difference of words and difference of sense yea sometimes in contrariety not to make one place to cross or deny another but by the variety one to explain and illustrate another as in corresponding places in the Old Testament might be shewed at large as Gen. 10. 22 23. cited 1 Chron. 1. 17. Gen. 36. 12. compared with 1 Chron. 1. 36. 1 Sam. 25. 44. paralleled 2 Sam. 21. 8. 2 Chron. 3. 15. with Jer. 52. 21. and very
hath more clear prediction concerning Christ than the book of Daniel And yet neither of these are taken in among the books of the Prophets as the Jews did commonly divide them in their Bibles and read them in their Synagogues but they come under the third part Cetubhim And therefore as by the Law here is to be understood all the Books of Moses so by the Prophets is to be understood all the Old Testament beside And so what is spoken in a Psalm is said to be spoken by a Prophet Matth. 13. 35. and Daniel is called a Prophet Matth. 24. 13. And so the Penman of the book of Job Esther Chronicles c. deserve the same name And this very consideration were argument enough if there were no more to plead Solomons salvation 2. That Christ is the general and chief subject of the Law and the Prophets And here are we got into a very large field if we would but traverse it to shew how Law and Prophets in types and prophesies did speak before of Christ but this consideration and particulars of it will be continually occurring and emerging as we go along 3. That when Nathaneel saith That we have found him of whom Moses and the Prophets did write Jesus of Nazaret he meaneth not that either Moses or the Prophets had so articulately named him but that Jesus of Nazaret proved to be he of whom they had written and spoken so much Vers. 46. Can there any good thing come out of Nazaret This seemeth to be spoken by Nathaneel not only as referring to the poorness and obscurity of the City Nazaret as that it is neither mentioned by the Prophets to be a producer of any good nor likely in it self to be so being a place of an inferior and contemptible rank but as referring rather to the wickedness and prophaneness of the place that it was so wretched and ungodly a City that it was unlikely that any good thing should come out of it The wickedness of the people of this place appeareth Luke 4. 29. when they are so desperate as to go about to murder Christ at his first appearing among them Vers. 47. compare Jer. 9. 4 5 6. Behold an Israelite indeed c. Although this be the character of every true Christian as Esay 65. 8. and it be accordingly conceived almost generally by Expositors that our Saviour aimeth only at such a thing here namely that this is one that serveth God sincerely and with a good heart and this is such a one as God requireth a man to be in the profession of Religion yet can I not apprehend this to be the sole and proper meaning and intention of these words for why might not the same have been spoken of and to Peter Andrew and Philip Certainly they were very sincere and upright towards God and were Israelites indeed without guile or hypocrisie in matter of Religion as well as Nathaneel their fetching one another to Christ and the readiness of them all in imbracing of Christ confirmeth this past all denial and it is hard and harsh to think that Christ should give that for a singular Encomion to Nathaneel which might generally be given to any of his Disciples when he nameth Simon Peter it was for some singular and peculiar respect and so when he nameth James and John Boanarges and doubtless when he passeth such a character as this upon Nathaneel it was for some regard and respect in which he was differenced from other men The cause and occasion therefore of this description of him by our Saviour I conceive rather to be Nathaneel's uprightness and deceitlesness towards men than towards God though his uprightness and sincerity towards God is by no means to be denied And it seemeth that this was a common name and title which Nathaneel had got among his neighbors and those that knew him for his very honest upright and exemplary dealing converse and integrity amongst them that he was commonly called the guiltless Israelite as that Roman was called verissimus for his exceeding great truthfulness And truly to me it is very probable that the great variety of names that we find divers men in Scripture to have had as some to have two names some three some more proceeded in very many of them from this very cause and occasion namely their neighbors and acquaintance observing some singular quality in them and action done by them gave them some denomination or other agreeable to that action or quality So Gedeon came by his name Jerubbaal Judg. 6. 32. and Jerubesheth 2 Sam. 11. 21. So Shemaiah the false Prophet came to be called the Nehelamite or the dreamer Jer. 29. 31. and divers others mentioned in Scripture and in Josephus some of which will be taken up in their due places Now it being a common title that Nathaneel had got among all that knew him to be called the Israelite without guile our Saviour when he sees him come towards him calls him by the same name and thereupon Nathaneel questions him how he came to know him that he could so directly hit upon his common denomination Vers. 48. When thou wast under the figtree I saw thee This seemeth to refer not only to his being under the figtree but to some private and secret action that he did there and for which he went thither And as our Saviour convinceth the woman of Samaria that he was the Messias by telling her of her evil actions that she did in the dark and secret so doth he Nathaneel by hinting some good things that he did from the eyes of men under a figtree before Philip light on him there as praying vowing or some other action which none knew of but himself And this appeareth rather to be the matter that Christ aimed at and that worketh in Nathaneel for his conviction because that it was possible that Christ might have been near the figtree himself as well as Philip and he might see Nathaneel and Nathaneel not see him and so might Nathaneel have supposed but when he telleth of some secret action that passed from him under the figtree which his conscience told him that no mortal eye could be conscious to but himself then he crys out Thou art the Son of God c. Vers. 49. Thou art the Son of God thou art the King of Israel This he speaketh from 2 Sam. 7. 14. Psal. 2. 6 7. Psal. 89. 26 27. Where God setteth his own and only begotten Son upon his hill of Zion and throne of David and to rule over the house of Jacob for ever Luke 1. 33. Vers. 51. Verily verily I say unto you In the Greek it is Amen Amen Now because this manner of expression is exceeding usual in the speeches of our Saviour through the Gospel sometimes single Amen as in the rest of the Evangelists and constantly doubled in John Amen Amen and because this is the first place according to our Harmony-order and method that we meet with the word at
David took the Spear and cruse meaning Abishai by Davids appointment 2 King 22. 16. The Book which the King of Judah hath read that is which they have read before him as 2 Chron. 34. 24. explains it c. Jesus himself baptizeth not 1. Because he was not sent so much to Baptize as to preach as Paul also saith of himself 1 Cor. 1. 17. 2. Because it might have been taken as a thing something improper for Christ to have baptized in his own name 3. The baptizing that was most proper for Christ to use was not with water but with the Holy Ghost Act. 1. 5. 4. Because he would prevent all quarrellings and disputes among men about their Baptism which might have risen if some had been baptized by Christ and others only by his Disciples It is no doubt but these Disciples of Christ that baptized others were baptized themselves Now who baptized them Not Christ for he Baptized none but they were baptized by John the Baptist for it is apparent that some of them were baptized by him Joh. 1. 35. 37. 40. and that teacheth us also to judge so of the rest And by this very thing it is evident that the Baptism of John and the Baptism of the Apostles was but one and the same whatsoever the Schoolmen have said to the contrary unless the Disciples baptized others with a better Baptism than they themselves were baptized with Observe that the administration of the Ordinances of Christ by his Ministers according to his institution is as his own work The Disciples baptizing is called his baptizing Vers. 23. And Iohn also was Baptizing His Sun is now ere long to set and the Evangelist here giveth you account of his last actions and Ministery whilest he was abroad and at his liberty If his imprisonment were but a little before Christs departure into Galilee mentioned in the next chapter as it is like it was he had been a publick preacher and baptizing near upon twenty months §. In Aenon near Salim c. 1. I cannot hold that this Salim was a City near Sichem as the most general opinion doth from Gen. 33. 18. where the LXX and divers others render as our English doth And Jacob came to Salem a City of Sichem For 1. It is Salem there and not Salim 2. It may be as well and is generally by the Jews rendred Jacob come safe to the City Sichem for till then he had no miscarriage in his family as he had afterward 3. The Scripture in all the Chorography of Ephraim never nameth any such place as Salim 4. The ground that Jacob bought Gen. 33. 19. was before Sichem and not before a Salem Joh. 4. v. 5 6. c. 5. If Salem and Aenon were near Sichem they were in Samaria and what had John to do among the Samaritans See Matth. 10. 5. 15. 24. 2. Salim and Aenon appear to be on this side Jordan westward from v. 26. They came to John and said to him Rabbi he that was with thee beyond Jordan to whom thou barest witness behold he baptizeth c. Now 1. Bethabara beyond Jordan was the only place that the Evangelist had mentioned before of Johns Baptizing and he speaketh according to his own story and so in Chap. 10. 40. he calleth it the place where John first baptized speaking still according to his own story for that was the first place that he had named And 2. at Bethabara had John pointed out Christ and born witness to him so that Disciples there began first to follow him therefore it appeareth by their speech that came to John ver 26. that Bethabara and Aenon were on the two several sides of Jordan Bethabara beyond and Aenon on this side 3. I should as soon look for Aenon and Salim in Galilee as in any other place that I have found mentioned by those that expounded this place For 1. Since Christ was first to appear in Galilee why should not his forerunner appear there also before him How much more proper is it to hold that as John baptized in Judea and there Christ was baptized of him and in Peraea or beyond Jordan and there Christ was pointed out by him so that also he baptized in Galilee and there Christ succeeded him then of all places to let him miss Galilee where Christ did first shew himself How could Herod whose residence and place was in Galilee and John come into so great converse and acquaintance as the Gospel giveth evidence they did Mark 6. 20. if John resided not in Galilee as well as Herod 3. The Septuagint mention a Salim in Galilee in the Tribe of Issachar Josh. 19. 22. differing indeed from the Hebrew Text but naming the place as may be supposed as it was called in their time as the Chaldee Paraphr also use to do Shaalim in 1 Sam. 9. 4. in some Editions of the Septuagint is written Saalim which whether it may not be the same with their Salim in Josh. 19. 22. and whether the Evangelist here refer not to that word and place I leave it to be discussed by others and whether Aenon in the Septuagint in Josh. 15. 61. can be to our purpose here 4. There is one stumbling block lies in the way of this mine opinion which holds Aenon and Salim to be in Galilee and that is in that Josephus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John Baptist upon Herods suspition was sent Prisoner to Machaerus Antiq. 18. lib. 7. Now Machaerus Castle was in Peraea or beyond Jordan on the North-east part of that Country and confining upon Arabia which was a great distance from Galilee as the same Author averreth De Bel. lib. 3. cap. 4. to which scruple satisfaction may be given also from the same Author For it appeareth by him that the pretence of Herods imprisoning John was fear of innovation in regard of the peoples high esteem of him though the true cause indeed was about Herodias That Machaerus was a frontier garrison between the territory of Herod for he had land there though so far from Galilee but upon what title here is not a place to insist to shew and of his Father in Law Aretas King of Arabia whose daughter he put away when he took Herodias upon which occasion there was long and sad war betwixt Aretas and him therefore that he might secure John far enough from the people amongst whom he had so high repute and sure enough from rescue and tumult about him he got him into that strong hold so remote and whether he lay not there with his Army when John was beheaded it will be a more seasonable place to examine at the story of his beheading when the Lord shall bring us thither 5. I should rather take Aenon for the name of some large and spacious compass of ground full of fresh springs and waters than for any one particular Town River or City As Sharon was a large champaign from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose
into an hotch-potch of Religion in some things like the Jewish in many things exceeding Heathenish And the people sometime shewed friendship to the Jews sometimes enmity sometimes claiming kinred of them when they saw them in prosperity pretending to have been descended from Joseph but sometimes again scorning and despising them when they saw them brought to any ebb or in calamity Jos. Ant. l. 9. c. 14. lib. 12. cap. 7. 3. When the Tribes of Judah and Benjamin were brought to the lowest ebb and captived out of their own land into Babel then did these Samaritans get elbow-room and insolency against them against their coming to their own land again These were the main opposers and hinderers of the building of the Temple Ezra 4. called the Adversaries of Judah and Benjamin vers 1. and the people of the land vers 4. yet pretending to seek God and to sacrifice as well as the Jews vers 2. c. Here the fewd and hatred began to be more apparent and as the Samaritans were thus bitter to the Jews so the Jews to their power were not behind hand with the Samaritans For if we may believe their own Authors Ezra Zorobabel and Joshua gathered all the Congregation into the Temple and brought in three hundred Priests and three hundred books of the Law and three hundred Infants and they blew Trumpets and the Levites sung and chanted and cursed excommunicated and separated the Samaritans by the secret Name of God and by the glorious writing of the Tables and by the curse of the upper and lower house of Judgment that no Israelite eat of any thing that is a Samaritans for he that doth doth as if he eat swines flesh Nor that any Samaritan be proselyted to Israel nor have any part in the Resurrection as it is said what have you to do with us to build the house of the Lord our God Nor have you any part or right or memorial in Jerusalem And they wrote out and sent this curse to all Israel in Babel and they added thereto curse upon curse and the King fixed a curse everlasting to them as it is said And God that hath caused his name to dwell there destroy all Kings and people that shall put to their hands to alter it Haec R. Tanchuma fol. 17. 4. Hitherto the Samaritans after the captivity of the ten Tribes were Heathenish and no Jews among them save one or a few Priests to teach them the Law according to the ten Tribes usage of it and as it seemeth by Aben Ezra on Esth. 1. they had the book of Moses law among them but in so wild a translation that the first verse of it was read thus In the beginning Ashima created heaven and earth What Ashima meaneth see 2 King 17. 30. but from the times of Ezra and Nehemiah exceeding many Jews began to be mingled among them and became Samaritans The main occasion was this One of the sons of Jojada the son of Eliashib the High Priest married the daughter of Sanballat the Horonite a chief man among the Samaritans for which cause he was driven from the Priesthood by Nehemiah Neh. 13. 28. Josephus nameth both the man and the woman and relateth the full story to this purpose Manasses saith he the brother of Jaddua the High Priest had maried Nicasso the daughter of Sanballat Which thing the Elders of the Jews taking exceeding ill as a violation of their Laws and as an introduction to strange marriages they urged that either he should put away his wife or that he should be put away from the Priesthood Yea and Jaddua his brother drave him away from the Altar that he should not Sacrifice Whereupon Manasses addressing himself to his Father in Law Sanballat tells him that it was true indeed that he loved his daughter Nicasso most dearly but yet would not lose his function for her sake it being hereditary to him by descent and honourable among his Nation To this Sanballat replied that he could devise such a course as that he should not only injoy his Priesthood still but also obtain an High Priesthood and be made a primate and metropolitane of a whole Country on condition that he would keep his daughter still and not put her away For he would build a Temple on mount Gerizim over Sichem like the Temple at Jerusalem and this by the consent of Darius who was now Monarch of the Persian Empire Manasses imbraced such hopes and promises and abode with his Father in Law thinking to obtain an High Priesthood from the King And whereas many of the Priests and people at Jerusalem were intricated in the like marriages they fell away to Manasses and Sanballat provided them lands houses and subsistence But Darius the King being overthrown by Alexander the Great Sanballat revolted to Alexander and did him homage and submitted both himself and his Dominion unto him and having now gotten an opportunity he made his Petition to him and obtained it of building this his Temple And that that helped him in this his request was that Jaddua the High Priest at Jerusalem had incurred Alexanders displeasure for denying him help and assistance at the siege of Tyrus Sanballat pleaded that he had a son in Law named Manasses brother to Jaddua to whom many of the Jews were very well affected and followed after him and might he but have liberty to build a Temple on mount Gerizim it would be a great weakning of Jaddua for by that means the people would have a fair invitation to revolt from him Alexander easily condescended to his request and so he fell on to build his Temple with might and main When it was finished it caused a great Apostasie at Jerusalem for very many that were accused and indited for eating of forbidden meats for violating the Sabbath or for other crimes fled away from Jerusalem to Sichem and to mount Gerizim and that became as a common Sanctuary for offenders To this purpose Josephus To which it may not be impertinent to add the relation of R. Abrah Zaccuth about this matter When Alexander the Great saith he went from Jerusalem Sanballat the Horonite went forth to him with some Israelites and some of the sons of Joshua the High Priest who had made marriages with the Samaritans and whom Ezra and Nehemiah had driven from the house of the Lord and he desired of Alexander that the Priests his sons in law might build a Temple in mount Gerizim and the King commanded that it should be done and so they built a Temple Thus was Israel divided half the people after Simeon the Just and Antigonus his scholar and their society following what they had received from the mouth of Ezra and the Prophets And the other half after Sanballat and his sons in Law and they offered burnt offerings and sacrificed out from the house of the Lord and made ordinances of their own invention And Manasseh the son in Law of Sanballat the son of Joshua the son
his custom was at this present or as it had been whilest he lived there a private man which I rather conceive the expression aimeth at I see not what in the world the Separatists that withdraw from the publick worship in our Congregations can say to this example For was not their publick Worship in their Synagogues as corrupt as ours is pretended to be in our Congregations was not the people of Nazareth as corrupt a people as most Congregations now are see their desperate wickedness in vers 29. What did Christ all the while he lived there a private man did he never go to the Synagogue Sabbath and Holy days and Synagogue days whilest others went to the publick Service and Congregation did he sit at home Nay I assert that now when he is become a publick Minister he goes to the Synagogue of Nazareth as a member of that Congregation and as a member he reads publickly there you find not in all the Gospel though he preached in every Synagogue where he came yet that he read in none of them but only in this and you find not in any Talmudick or Jewish record that they that read the Law and Prophets in their Synagogues were any others but members of that Congregation It is true indeed that strangers if they were learned might Preach in their Synagogues as Paul and Barnabas did Acts 13. 15 16. c. but none did publickly read there but a member of that Synagogue In all the Scripture we find not that either any that were holy indeed or any that took upon them to be holy no nor he that was holyness it self did separate and withdraw from the publick service in the Congregation § And he stood up to read Moses and the Prophets were read in their Synagogues every Sabbath day Acts 13. 15. 15. 21. And Moses every Synagogue day beside and the Prophets every holy day and the ninth day of the month Ab which was a fast and every fasting day besides Maym. in Tephillah per. 12. On the Sabbath the readers of the Law were seven on the day of expiation six on holy days five on the new moons and the seven days of the three great Festivals four and on the second and the fifth day of every week three And the Law might not be read by less than three one after another Id. ibid. Talm. utrumque in Megil per. 4. in Gemara Now on the Sabbath the readers being then seven they seven read in order thus first a Priest then a Levite then five Israelites one after another If there were not a Priest nor a Levite there then seven Israelites did it If a Priest were there and no Levite then the Priest read twice But the rule was First a Priest then a Levite then an Israelite then a fourth a fifth a sixth a seventh And this may help the young Student of the Hebrew text to understand that which he will meet with in some Pentateuchs as the Pentateuch in Buxtorfes Bible and that with the triple Targum and that is when he sees in the margin here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mean no other thing than this order of the reading of the Law first a Priest then a Levite then five Israelites in their order The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae or Minister of the Congregation called him out that was to read and he went up into a Desk or Pulpit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stood in the midst of the Synagogue for that purpose and he delivered him the Book of the Law which he opened and looked out the place where he was to read but he began not till the Archi-synagogus bad him begin Yea if the Archi-synagogus himself or the Minister of the Congregation were to read he began not till the Congregation or he that was now chief among them bad him read Maym. ubi ante Before he read he began with Prayer blessing God that had chosen them to be his people and given them his Law c. and then he begins standing all the while he reads as it is said by the Evangelist He stood up for to read And for this posture they have a special caution in the treatise Megillah That he that reads the Law must stand partly for the honour of the Law it self and partly because God said to Moses Stand thou here with me Per. 4. in Gemar As he read the Minister of the Congregation stood by him to see that he read and pronounced aright and from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus or Overseer as hath been observed and if he missed he recalled him to utter it aright There stood another by him also who did interpret into the Chaldee tongue what he read out of the Hebrew Text. For from the days of Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to have an Interpreter in the Synagogue who interpreted to the people what the Reader read that so they might understand the sense of the words And the Reader read a verse and stopt till the Interpreter had interpreted it and then he went on and read another verse and the Interpreter interpreted it and he might not read above one verse at once to the Interpreter This was the constant practice in reading the Law but in reading of the Prophets the Reader might read three verses at once to the Interpreter c. Talm. Maym. ubi supr Mossecheth sopherim per. 10. It was their custom saith Alphesi to intrepret in the Synagogue because they spake the Syrian tongue and they interpreted that all might understand In Megil per. 4. To which Rabbi Solomon also speaketh parallel saying The Targum or interpretation was only to make women and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people to understand who knew not the holy tongue and the Interpretation was into the Vulgar Babylonian Ibid. compare 1 Cor. 14. 27. So that this use of interpreting was introduced of necessity because they were not able to understand the Original Text and they might not read the Scriptures publickly but in the Original And they hold withall that Ezra himself gave example and a copy for this for so they understand that passage Neh. 8. 8. The Gemarists in the Jerusalem Talmud question Whence came the custom of having an Interpreter R. Zeora in the name of R. Hananeel saith from that place They read in the Book of the Law That meaneth the reading Distinctly that meaneth the interpreting and gave the sense that meaneth the exposition and caused to understand the reading that meaneth the Massoreth or points and accents In Meg. ubi supr Where also it relateth these two or three stories R. Samuel bar R. Isaac went into a Synagogue and saw one as he interpreted leaning to a pillar He
saith to him That is not lawful For as the Law was given in fear and terror so must it be used with fear and terror The same man went into a Synagogue and saw the Angelus Ecclesiae reading and setting no man by him no Interpreter as Alphesi expounds it He saith to him That is unlawful for it was given by the hand of a Mediator so is it to be used by the hand of a Mediator He also went into a Synagogue and saw a Scribe reading his interpreting out of a Book He saith to him That is unlawful for what by word of mouth by word of mouth and what out of the book out of the book The Reader of the Haphtaroth or portion out of the Prophets was ordinarily one of the number of those that had read the Law he was called out to read by the Minister of the Congregation he went up into the desk had the Book of the Prophet given him began with Prayer and had an Interpreter even as it was with them that read the Law And under these Synagogue rulers are we to understand Christs reading in the Synagoue at this time namely as a member of the Synagogue called out by the Minister reading according to the accustomed order the portion in the Prophet when the Law was read and it is like he had read some part of the Law before and having an Interpreter by him to render into Syriack the Text he read he then begins in Syriack to preach upon it Now if it be questioned Under what notion may the Minister of the Congregation be thought to call him out to read It may be answered 1. It is possible he had done so many a time before while Christ lived amongst them as a private man for though none but men learned and in orders might Preach and Teach in their Synagogues yet might even boys and servants if need were read there if so be they were found able to read well And Christ though his education was but mean according to the condition of his parents John 7. 15. yet it is almost past peradventure that he was brought up so as to read as generally all the children of the Nation were 2. Christ in other parts of Galilee had shewed his wisdom and his works and his fame was spread abroad and no doubt was got to Nazareth where he was best known and this would readily get him such a publick tryal in the Synagogue if he had never been upon that imployment before to see what evidences he would give of what was so much reported of him Vers. 17. And there was delivered to him the Book of Esaias It is a tradition and so it was their practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they read not in the Synagogues in the five books of Moses bound together but every book of the five single by it self And so also may it be conceived they did by the Prophets that the three great Prophets Esay Jeremy Ezekiel were every one single and the twelve small Prophets bound together And we may conclude upon this the rather because they had also this Tradition and practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Maphtir or he that read in the Prophets might skip from passage to passage that is from one text to another for illustration of the matter he read upon but he might not skip from Prophet to Prophet but only in the twelve small Prophets The delivering of the Book unto him by the Minister to whom he also delivers it again when he hath read vers 20. doth confirm what was said before that Christ stood up to read as a member of the Synagogue and in the ordinary way of reading used there for so it was the custom of the Minister to give the book to those that did so read But if Christ had gone about to read beside or contrary to the common custom of the place it can little be thought that the Minister would so far have complied with him as to give him the Book that he might read irregularly or beside the custom To which may also be added that if our Saviour intended only to rehearse this passage of Esay that he might take it for his text to ground his discourse upon he could have done that by heart and had not needed the Book but it sheweth that he was the Reader of the second Lesson or of the Prophets this day in the ordinary way as it is used to be read by some or other of that Synagogue every Sabbath § He found the place where it was written c. Not by chance but intentionally turned to it Now whether this place that he fixed on were the proper lesson for the day may require some dispute They that shall peruse the Haphtaroth or Lessons in the Prophets which were precisely appointed for every Sabbath to be read will find some cause to doubt whether this portion of the Prophet that our Saviour read were by appointment to be read in the Synagogue at all But not to insist upon this scrutiny in the reading of the Prophets they were not so very punctual as they were in the reading of the Law R. Alphes ubi supr but they might both read less than was appointed and they might skip and read other where than was appointed And so whether our Saviour began in some other portion of the Prophet and thence passed hither to illustrate what he read there though the Evangelist hath only mentioned this place as most punctual and pertinent to Christs discourse or whether he fixed only upon this place and read no more than what Luke hath mentioned it is not much material to controvert his reading was so as gave not offence to the Synagogue and it is like it was so as was not unusual in the Synagogue He that read in the Prophets was to read at the least one and twenty verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he finished the sense in less he needed not to read so many Megill Maym. ubi ante Vers. 18. The Spirit of the Lord is upon me The Jews in the interpretation of this Scripture do generally apply the sense and truth of it to the Prophet himself as the Eunuch was ready to apply another place in this same Prophet Acts 8. 34. So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophet saith The spirit of Prophecy from before the Lord is upon me And David Kimchi These are the words of the Prophet concerning himself In which application they did not much amiss to bring the meaning of the words to Esay himself if they did not confine and limit the truth of them there For the words do very well speak the function of the Prophet his calling and Ministery being to those very ends and purposes that are named here but to restrain it to him only is to lose the full and vigorous sense of it which the words hold out and which the Prophet could not reach unto to have
Septuagint Psal. 10. 13. 22. 27. as well as here 2. To heal the broken hearted here is the heart a degree lower than in the former expression and the operation of the Gospel a degree higher Every broken hearted soul is also poor in spirit but not e contra for an humble and poor spirited soul may yet some time be free from these breakings of heart which many a one hath met withall and which it self may meet withall at another time For being brought poor in spirit and made sensible of its own unrighteousness by the Preaching of the Law and so intertaining the Gospel it is by degrees even broken also by the Gospel the heart melting in the sense and apprehension of the dear love of God to sinners and of its own sinfulness and untowardness towards him 3. To Preach deliverance to the Captives This may very well allude to the Jews expectation who looked for and do still a bodily deliverance from all their captivities and calamities by the coming of Messiah now Christ came to Preach deliverance to captived ones but not in this sense but in a higher in as much as he was a higher Saviour than their ordinary deliverers 4. Recovering of sight to the blind This may look also at the Gentiles who sate in the darkness of all manner of ignorance Error and Idolatry And though it be most true that every one naturally is blind as to the things of Heaven and that the Gospel giveth new sight to those that receive it yet since the Heathen are especially set out as sitting in blindness this clause may very well be applyed to them as in a singular propriety The Evangelist doth here somewhat differ from Esays Text as also do the Septuagint whom he followeth for Esay hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And opening of prison to those that are bound as our English translates it There is some scruple among translators about rendering the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what to make of them but the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth plainly enough and without all difficulty signifie Bound and yet the Greek hath uttered it blind 1. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken by divers to be not two but one word doubled as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many other of the like nature and that it signifieth by the duplication the more emphatically and eminently which opinion is the more justified by this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter part of it by it self can be made nothing of such a word not being to be found again in Scripture but uncertain and unprofitable conjectures only are given of it As that it should signifie a prison as is the conceit of Dav. Kimchies Father or that it should signifie a taking out of Prison as is fancyed by Kimchi himself and both taking away the first syllable in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mint this word but by what warrant and after what example they do not shew 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly refer to opening of the eyes and it is hard I believe to find where it signifies any other kind of opening and therefore the Chaldee Paraphrast to close as near with the very propriety of it as he thought the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would suffer him hath given it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revealing to the light 3. Observe that this clause in the Prophet is of a higher tenor than that next before for there was mention of captivity but here of imprisonment in captivity for it is a sad thing to be captived into a strange land but it is a sadder to be bound in chains or lockt up in a prison there Now the Evangelist as he translates the Prophet speaks of a higher degree of misery still and that is to be imprisoned having his eyes put out as it was the case of Sampson Judg. 16. 2. and Zedekiah 2 Kings 25. 7. and as it was the custom much in those eastern parts and is at this day in Turkey The Evangelist therefore willing to render the Prophet to the Highest comfortable sense that might be useth an expression that meeteth with the highest misery that was couched and included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is when men were not only shut up in a blind prison where they could see no light but when they had also their eyes put out that they could not see light if there were any He telleth therefore that Christ should not only Preach deliverance to captives but also restoring of light to captive prisoners nay yet more recovery of sight to blinded prisoners and so doth he sweetly set out Christs delivery of men from the captivity of Satan chains of corruption and blinding of ignorance and so he doth not cross the Prophets expression but explain it to the highest sweetness 5. To set at liberty them that are bruised This clause is not verbatim in that Text in the Prophet from whence the rest are alleadged yet is it generally in all copies here and in all Translations How it came into this Text some are very bold and indeed uncivil with the Text in imagining that it crept in out of the margin of the Septuagint being set there by some body that thought he had met with a fit parallel to that that was in the Text. Sed quisquis hunc locum primus annotavit ad marginem saith Beza res sane dissimillimas inter se comparavit Poterat autem quisquis ille fuit alium locum prorsus similem conferre ex cap. 42. 7. I should rather confess my own ignorance and say I cannot understand how this came into the Text or rather bewray my own folly in giving some conjecture at it some other way than in thus down-right tearms to conclude that it came in from the marginal notes of some one or other that knew not well what he noted I would give some aim at it the result whereof shall be to the undervaluing of my judgment rather than thus to determine to the undervaluing of the sacred Text. It was allowed and used in their Synagogues as was toucht even now in the reading of the Prophets to skip from Text to Text upon occasion take the tradition at the full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that readeth in the Prophets may skip from one Text to another but he may not leap out of one Prophet into another but in the twelve small Prophets only And he may not leap from the end of a Book to the beginning of it And whosoever leapeth thus must not stay on the Text whither he skips longer than the Interpreter gives the interpretation of it Maymon in Tephillah per. 12. Now I should rather think that Christ as he read in the Prophet skipped into another Text of the same Prophet and brought it in hither than to think it crept out of the margin of the Septuagint of I know not whose setting there This their
skipping from Text to Text in the reading of the Prophets was for nothing else but to fetch in another place that spake in parallel or in clearing of the Text that they were in reading And so since we find Christ conforming in many other things to the custom of their Synagogues why may we not hold that he did the like in this which was a thing of profitable use He reading therefore upon this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to those that are bound opening opening for so the word is doubled and signifieth the largest and freest opening that may be why may we not conceive that he used the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipping to another Text in the same Prophet as it was ordinary for learned Readers in the Synagogues to do by which he might clear the sense of this doubled and remarkable word to its full extent The words that are here taken in are found in Esay 58. 6. one Syllable only changed in the Septuagint from the words used by the Evangelist Now by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruised ones is to be understood bruised by calamity and misery in difference from broken hearted which was used before And so the very sense of the place in Esay and the use of the world in Deut. 28. 33. do make it apparent without more evidence Christ therefore setteth at liberty those that are bruised with outward calamities not only by delivering his people out of their troubles but by the sweet comforts of the Gospel inlarging their hearts though their persons be in straits Vers. 19. To preach the acceptable year of the Lord. This expression alludeth to the proclaiming of the year of Jubilee that welcome year to poor wretches that were in debt decay and servitude There have been some in ancient time that from this passage have concluded that Christ preached but one year from the beginning of his Ministery to his death which is a matter so apparently confuted in the Gospels that it is needless to stand about it If the allusion to the Jubilee year in the expression aim at any particular year Christs preaching it referreth to the year of his death which was not only a year of Jubilee in a spiritual sense because then there was redemption and restoring to a lost estate and out of servitude by his death but also it was a year of Jubilee in the literal and proper sense indeed The Jews have so jumbled the Jubilees in their writings and constructions and made them so fast and loose and it may be purposely to evade the clear answer of the Antitype to the Type in the death of Christ on a Jubilee year that they have left it at a careless and indifferent cast whether there were any Jubilees after a while or no. Assoon as the Tribes of Ruben Gad and Manasseth were captived say they the Jubilee ceased Siphri in Lev. 15. And Israel numbred seventeen Jubilees from their coming into the land to their going out and the year that they went out when the Temple was first destroyed was the going out of a seventh year of rest and it was the thirty sixth year of the Jubilee For the first Temple stood four hundred and ten years and when it was destroyed this counting ceased The second Temple stood four hundred and twenty years and on the seventh year from its building Ezra came up and from that year they began to count again and made the thirteenth year of the second Temple a year of rest and counted seven rests and hallowed the fiftieth year although there was no Jubilee under the second Temple The destruction of the second Temple was in the going out of a seventh year and it was the fifteenth year of the ninth Jubilee Maym. in Shemittah per. 10. Erachin per. 2. But God having appointed so full and sweet a resemblance of Christs redemption in this Type as a greater is scarcely to be found he did so carry on the chain and bracelet of Jubilees as I may so call them from the time that their accounting for did first begin that many of them were also made remarkable with some singular event beside their releasements and the last of them fell with the year of the death of the Redeemer as is accutely observed by the most learned Mr. Broughton who also produceth this confession of old Zohar or R. Simeon ben Jochai upon this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Majesty will be to Israel in a Jubilee Freedom Redemption and sinisher of Sabbath But we need not to straiten this acceptable year of the Lord to that particular year of Christs death though that most eminently hath its share in the sense of it but it may also be understood of that time that was now begun of Messias his appearing and the publishing of the Gospel which preaching of the Gospel was so full and clear an answer and Antitype to the proclaiming of that year with the sound of the Trumpet that every one cannot but see it Zohar hath this application of that rite It is appointed saith he to blow the Trumpet at the Jubilee Now as at the blowing of the Trumpet at the Jubilee all servants went free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So at the last redemption at the blowing of a Trumpet all Israel shall be gathered from the four sides of the world c. Zohar in Lev. 25. fol. 53. Vers. 20. And closing the Book he gave it to the Minister The Minister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae of whom we have spoken before When they had done reading the Angelus Ecclesiae laid up the Book in its place again Maym. ubi supr Christs sitting down in the Pulpit when he had done reading whereas he should have come away to his seat in the Church did cause all the Synagogue to eye him and to expect what he would speak unto them It was the custom for the Teacher to sit as Mark 5. 1. Luke 5. 3. and so in their Divinity Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor sate aloft and all his Scholars round about him in a circle that all might see him and hear his words c. At the first the Master sate and his Scholars stood but before the second Temple was destroyed it came into use that every Master taught his Scholars they also setting Id. in Talm. Torah per. 4. Which custom came up from the death of Gamaliel the old Pauls Master whereupon it was ordinarily said From the death of Rabban Gamaliel the old the glory of the Law ceased Jucasin fol. 53. Vers. 21. This day is this Scripture fulfilled in your ears c. Christ doth openly profess himself to be that person there foretold of by the Prophet and at large explaining the Text which he had read which explanation the Evangelist hath not recorded he declares himself who he was so evidently and graciously that even his own Townsmen who knew
9. I believe that he shall overcome death This Israel saw by necessary conclusion that if Christ should fall under death he did no more than men had done before His Resurrection they saw in Aarons Rod Manna Scapegoate Sparrow c. 10. I believe to be saved by laying hold upon his merits Laying their right hand upon the head of every beast that they brought to be offered up taught them that their sins were to be imputed to another and the laying hold on the horns of the Altar being sanctuary or refuge from vengeance taught them that anothers merits were to be imputed to them yet that all offenders were not saved by the Altar Exod. 21. 12. 1 King 2. 29. the fault not being in the Altar but in the offender it is easie to see what that signified unto them Thus far each holy Israelite was a Christian in this point of doctrine by earnest study finding these points under the vail of Moses The ignorant were taught this by the learned every Sabbath day having the Scriptures read and expounded unto them From these ground works of Moses and the Prophets Commentaries thereupon concerning the Messias came the schools of the Jews to be so well versed in that point that their Scholars do mention his very name Jesus the time of his birth in Tisri the space of his preaching three years and an half the year of his death the year of Jubile and divers such particulars to be found in their Authors though they knew him not when he came amongst them SECTION XXVIII The Covenant made with Israel They not sworn by it to the ten Commandments Exod. 24. WHEN Israel cannot indure to hear the ten Commandments given it was ready to conclude that they could much less keep them Therefore God giveth Moses privately fifty seven precepts besides namely Ceremonial and Judicial to all which the people are the next morning after the giving of the ten Commandments sworn and entred into Covenant and these made them a Ceremonial and singular people About which these things are observable 1. That they entred into Covenant to a written Law Chap. 24. 4. And Moses wrote all the words of the Lord c. Against traditions 2. That here was a book written forty days before the writing of the two Tables Against them that hold that the first letters that were seen in the world were the writing of God in those Tables And we have seen before also two pieces of writing before this of Moses viz. the eighty eighth and eighty ninth Psalms And of equal Antiquity with them or not much less was the penning of the book of Job most probably written by Eliâ—u one of the Speakers in it as may be conjectured from Chap. 32. 15 16 17. and some other probability 3. That this first Covenant was made with water and blood and figurative language For the twelve pillars that represented the people are called the people Exod. 24. 4. 8. As the words in the second Covenant this my Body are to be understood in such another sense 4. That the ten Commandments were not written in the book of that Covenant but only those 57. precepts mentioned before For 1. The Lord giveth the other precepts because the people could not receive the ten for could they have received and observed those as they ought they must never have had any parcel of a Law more as if Adam had kept the Moral Law he had never needed to have heard of the promise and so if we could but receive the same Law as we should we had never needed the Gospel Now it is most unlike that since God gave them those other commands because they could not receive the ten that he would mingle the ten and them together in the Covenant 2. It is not imaginable that God would ever cause a people to swear to the performance of a Law which they could not indure so much as to hear 3. The ten Commandments needed not to be read by Moses to the people seeing they had all heard them from the mouth of the Lord but the day before 4. Had they been written and laid up in this book what necessity had there been of their writing and laying up in the Tables of stone 5. Had Moses read the ten Commandments in the beginning of his book why should he repeat some of them again at the latter end as Exod. 23. 12. Let such ruminate upon this which hold and maintain that the Sabbath as it standeth in the fourth Commandment is only the Jewish Sabbath and consequently Ceremonial And let those good men that have stood for the day of the Lord against the other consider whether they have not lost ground in granting that the fourth Commandment instituted the Jewish Sabbath For First The Jews were not sworn to the Decalogue at all and so not the Sabbath as it standeth there but only to the fifty seven precepts written in Moses his book and to the Sabbath as it was there Exod. 23. 12. Secondly The end of the Ceremonial Sabbath of the Jews was in remembrance of their delivery out of Aegypt Deut. 5. 15. but the moral Sabbath of the two Tables is in commemoration of Gods resting from the works of Creation Exod. 20. 10 11. SECTION XXIX The punishment of Israel for the golden Galf. Exod. 32. ISRAEL cannot be so long without Moses as Moses can be without meat The fire still burneth on the top of mount Sinai out of which they had so lately received the Law and yet so suddainly do they break the greatest Commandment of that Law to extreamity of Aegyptian Jewels they make an Aegyptian Idol because thinking Moses had been lost they intended to return for Aegypt Griveous was the sin for which they must look for grievous punishment which lighted upon them in divers kinds First the Cloud of Glory their Divine conductor departeth from the Camp which was now become prophane and unclean Secondly the Tables Moses breaketh before their face as shewing them most unworthy of the Covenant Thirdly the Building of the Tabernacle the evidence that God would dwell among them is adjourned and put off for now they had made themselves unworthy Fourthly for this sin God gave them to worship all the host of Heaven Acts 7. 42. Fiftly Moses bruised the Calf to Powder and straweth it upon the waters and maketh the People drink Here spiritual fornication cometh under the same tryal that carnal did Numb 5. 24. These that were guilty of this Idolatry the water thus drunk made their belly to swell and to give a visible sign and token of their guilt then setteth Moses the Levites to slay every one whose bellies they found thus swelled which thing they did with that zeal and sincerity that they spared neither Father nor Brother of their own if they found him guilty In this slaughter there fell about three thousand these were ring-leaders and chief agents in this abomination and therefore made thus exemplary
is done in writing as might be proved by many examples I shall only give one as parallel to the phrase that we have in hand as the Author himself is unparallel to our Evangelists in matter of truth and that is Lucian in his title of the first book of true History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Evangelist at his entry into this History mentioneth the former Treatise of his Gospel because this Treatise of The Acts of the Apostles taketh at that and as that contained the Life and Doctrine of our Saviour himself so doth this the like of his Apostles And therefore the words immediately following Of all that Jesus began to do may not unfitly be interpreted to such a meaning that Jesus began and his Apostles finished though it is true indeed that in Scripture phrase to begin to do and to do do sound to one and the same sense as Matth. 12. 1. compared with Luke 6. 1. Mark 6. 2. compared with Matth. 13. 54. c. Now the method that the Evangelist prescribes unto himself and followeth in this Book is plainly this From the beginning of the Book to the end of the twelfth Chapter he discourseth the state of the Church and Gospel among the Jews and from thence forward to the end of the Book he doth the like of the same among the Gentiles and therfore accordingly although the title of the Book be The Acts of the Apostles as of the Apostles in general yet doth he more singularly set himself to follow the story of the two Apostles Peter and Paul Peters to the 13 Chapter and Pauls after because that these two were more peculiarly the fixed Ministers of the circumcision and of the uncircumcision Gal. 2. 8. and so doth Moses intitle a reckoning of the heads of the Fathers houses of all the Tribes of Israel in general Exod. 6. â—4 and yet he fixeth at the Tribe of Levi and goeth no further because the subject of his Story lay especially in that Tribe in Moses and Aaron §. Of all that Jesus began to do and to teach Not that Luke wrote all things that Jesus did nor indeed could they be written John 21. 25. but that 1. He wrote all those things that were necessary and not to be omitted Theophylact and Calvin 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all for many as it is frequently done in Scripture 3. And chiefly that he wrote something of all the heads of Christs actions and doctrine for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius Or 4. As the woman of Samaria saith that Christ had told her all things that ever she did Joh. 4. 29. whereas he told her but some few particulars but they were such as whereby she was convinced he could tell her all So though Luke did not specifie all and every action and doctrine of Christ that ever he did and taught yet did he write of such as whereby it was most clear that Christ was the Messias Vers. 2. After that he through the Holy Ghost had given commandments to the Apostles whom he had chosen There is some diversity in pointing and reading this Verse some take it in the order and posture that our English hath it applying the words through the Holy Ghost to Christs giving commandments and read it thus after â—â— had given commandments through the Holy Ghost and so doth the Vulgar Latine Theophylact Marâ—rat and indeed the pointing in the best Copies Others as the Syrian Arabick and Beza with them conjoyn it thus Giving commandments to the Apostles whom he had chosen by the Holy Ghost Now in the main thing it self there is not so much difference as to make any great scruple or matter how the words are pointed for Christ may as well be said to command his Disciples by the Holy Ghost as to chuse them by the Holy Ghost and so e contra But it is material to consider First That it is more proper by far to conceive Christ acting the Holy Ghost upon the Disciples and that when they were called than his acting him in himself in calling them Secondly That there is no mention at all of such an acting of the Holy Ghost in the Disciples choosing but there is expresly at their receiving their charge and therefore not only the pointing of the Text and the consent of divers Copies Expositors and Interpreters that read as our English doth but even the very thing it self and truth and evidence of Story require that it should be so read Now why Christ should be said to give commandment through the Holy Ghost and what commandment this was that was so given to them is much in controversie There is mention indeed of Christ breathing of the Holy Ghost upon them Joh. â—0 22. and of a commandment or two given them afterward as To go teach all Nations Matth. 28. 19. and to abide at Jerusalem till the promise of the Father Act. 1. 4. And the exposition and interpretation that is commonly given of these words doth sense them thus That Christ by the vertue of the Holy Ghost in himself did give them these commands Whereas it is far more agreeable to the stile and phrase of Scripture to expound them in another sense namely that Christ by the Holy Ghost infused into his Disciples did command them not by the words of his own mouth but by the direction of his Spirit within them and so the Prophets were commanded Zech. 1. 6. where the LXX use the same Greek word For first else to what purpose did he breath the Holy Ghost upon them and bid them receive it Sure they had something beside the Ceremony of breathing bestowed upon them and what can that be conceived to be if not the Holy Ghost to inform them of what they yet knew not and to direct them what he would have them to do Secondly It is therefore observable that on Pentecost day they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 8. and Luke 24. 49. Power and abilities to execute their charge for indeed their charge was given them by Christ before Now Christ was not with them continually to talk with them and to instruct them but came by times among them and away again and therefore on the very first night that he appeared unto them he distributed the Holy Ghost among them to be their constant instructer and injoyner what they were to do in that calling and employment to which they were ingaged and the fruit of one of these instructions and injunctions by the Holy Ghost within them was the choosing of Matthias Vers. 3. To whom also he shewed himself alive after his passion by many infallible proofs §. The History of the resurrection and Christs several apparitions after it On the first day of the week a a a Luke 24. 1. very early in the morning b b b Matt. 28. 1. when it began to dawn
saith that the dispersed preached to the Jews only of which I believe these Countries afforded a very small number And 2. the legend saith that Mary Magdalen Martha and Joseph of Arimathea and others were the travailers who where they had a calling to the ministery is yet to seek These persons and others with them are driven by the blast of a common report to Marseils in France Aix in Provence Glasenbury in England and I know not whither It would be sufficient to give the reader but some particulars of the Legend and then would he easily judge of the whole but it is not worth the labour It is more pertinent to consider who they are that the Evangelist meaneth and whose story he followeth when he saith here they were all scattered and in Chap. 11. 19. that they travailed as far as Phenice c. Certainly it cannot be meant of the whole Church of Jerusalem or of all the members of it which were now many thousands but of the 108. that were of the Presbtery or society with the Apostles For 1. The Evangelist setteth himself to follow the story of the hundred and twenty from the very beginning of the book and he keeps to it still 2. By instancing so suddenly in Philip he sheweth what kind of men he meaneth when he saith they were all scattered 3. He saith they went every where preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is never used but of Preachers by function 4. Persecution would far sooner look after the Preachers than the common members 5. There were common members at Jerusalem while Paul stayed there vers 3. and yet the all that the Evangelist meaneth were scattered before Vers. 5. To the City of Samaria Samaria here and in otherplaces in the new Testament is not the name of a City but of the Country And so is Luke to be understood here Philip came down to the City of Samaria that is to the Metropolis of that Country which indeed was Sychem and so saith Josephus Antiq. lib. 11. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans had then Sichem for their Metropolis And in the same Chapter he saith again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Latine interpreter hath rendred thus Illis Samaritis dicentibus Hebraeos quidem se esse sed Sichimitas vocari a Sidoniis which translation how true it is and whether Josephus mean not that the Samaritans said that they were indeed Hebrews but were called Sidonians that dwelt at Sichem and whether in that story they call not themselves so for advantage let the learned censure This City John the Evangelist calleth Sychar instead of Sychem Joh. 4. 5. not that the text is there corrupted as some have held but that the Jews seem to have pronounced the word so corruptly in derision of the Samaritans to whom they were bitter enemies For by this name they reviled them for drunkards for so the word signifieth and this taunt seemeth to have been taken up from Esay 28. 1. woe to the drunkards of Ephraim of which Sichem was the chief City Vers. 6. And the people gave heed c. §. 3. Samaria converted Our Saviour gave it in lesson to his disciples both by precept and his own example that they should preach first in Jerusalem then in Judaea and then in Samaria For so did he himself Joh. 1. and 2. and 4. So commanded he them to do Acts 1. 8. and so do they now Act. 8. Philip one of the seven travailing in the common affliction and in preaching the Gospel as the rest of the 108. did being backed with this warrant of his master goeth down to Samaria and preacheth there though they were enemies to the Jews It was but three years or little more since Christ had been there among them himself Joh. 4. and whether it were the good remembrance of what he had taught them then or the extraordinary hand of God with what was delivered now or both together such effect have Philips doctrine and miracles that the City for the general doth believe and in baptized Vers. 13. Simon himself believed §. 4. Simon Magus He who had long caused the people to wonder at his miraculous delusion is now himself amazed at Philips real miracles But conceiving that he had wrought them by a Magical faculty above his own and desiring to fish and get the trick out of him he insinuateth himself the more nearly into his company by taking on him to believe so that he is baptized for any other belief of Simon Magus is not imaginable For when he saw that Peter and John exceeded Philip as he thought Philip did exceed himself for to Apostles only belonged to bestow the Holy Ghost the whole venome and mischief of his heart brake forth at once first by offering mony for the same Apostolical power and then in a scornful intreaty of the Apostles to pray for him when they advised him to repent and pray for so should I understand his words Vers. 24. Pray ye to the Lord for me for an Ironical taunt and finally by open Heresie and opposal of the Gospel He had a whore which he led about with him was called Helena or as some will have it Selene of Tyrus Of whom if we understand Rev. 2. 20. which speaketh of Jezabel that called her self a Prophetess it would not be unconsonant for as Simon like Ahab was of Samaria so Helena like Jezable was of Tyre Nor were there doctrines much different for the one seduced men to commit fornication and to eat things sacrificed to Idols and the other taught them to do what they would and not to fear the threats of the Law for that they should be saved by the grace of Simon Many such monsters of Doctrine and Hydra's of opinion did this Lerna of Heresie breed and this firstborn of Satan vomit forth As these that in Judea he was the Son of God in Samaria the Father and in other Nations the Holy Ghost That Helena bred Angels and Angels made the world That he himself came down from Heaven for his Helena and that she was the lost sheep mentioned in the Gospel and that she was that Helena that occasioned the destruction of Troy And a great deal more of such hideous and blasphemous matter recorded by Irenius Epiphanius Augustine Philastrius and others Histories have traced this Magical wretch from Samaria to Rome and there have brought Simon Peter and him contending before Nero in working of miracles and Peter bringing him to harm and shame which shall be tried in its proper place § 5. The Holy Ghost given vers 17. The Apostles at Jerusalem hearing the glad tydings of the conversion of Samaria send down unto them Peter and John And why these two rather than any other of the twelve is not so easie to resolve as it is ready to observe that if in this imployment there was any sign of Primacy John was sharer of it as well as Peter Being come they pray and
under this sweet and lovely denomination given equally to them both The current of the story hitherto hath fairly and plainly led this occurrence to this year as the Reader himself will confess upon the trace of the History and he will be confirmed in it when he seeth the next year following to be the year of the famine which next followeth in relation in St. Luke to this that we have in hand Act. 11. 26 27 28. By what names the Professors of the Gospel were called before this time it is plain in Scripture Among themselves they were called b b b Act. 4. 15. Disciples c c c Cap. 5. 14. 6. 1. 9. 1. Believers d d d Act. 8. 1. The Church e e e Act. 8. 2. Devout men f f f Act. 11. 29. 1 Cor. 15. 6. Brethren But among the unbelieving Jews by this sole common and scornful title of g g g Act. 24. 5. The sect of the Nazarites Epiphanius hath found out a strange name for them not to be found elsewhere nor to be warranted any where and that is the name of Jessaeans Before they were called Christians h h h Lib. 1. advers Nazaraeos pag. 120. saith he they were called Jessaei either from Jesse the father of David from whom the Virgin Mary and Christ by her descended or from Jesu the proper name of our Saviour Which thou shalt find in the books of Philo namely in that which he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which treating of their Policy Praises and monasteries which are about the Marish Marian commonly called Mareotis he speaketh of none others than of Christians Of the same opinion in regard of the men themselves are divers others both the Fathers and later writers though they differ in regard of the name No Romanist but he takes it for granted that Philo in that book that is meant by Epiphanius though he either title it not right or else couch two books under one title speaketh of Christian Monks and from thence who of them doth not plead the antiquity of a Monastick life so confidently that he shall be but laughed to scorn among them that shall deny it They build indeed upon the Ipse Dixit of some of the Fathers to the same purpose besides the likeness of those men in Philo to the Romish Monks that such a thing as this is not altogether to be passed over but something to be examined since it seemeth to carry in it self so great antiquity and weightiness Eusebius therefore in his i i i Lib. 2. c. 15 Ecclesiastical History delivereth such a matter as tradition They say saith he that Mark being first sent in Egypt preached the Gospel there which he also penned and first founded the Churches of Alexandria where so great a multitude of believing men and women grew up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a most Philosophical and strict course that Philo himself vouchsafed to write of their converse meetings feastings and all their demeanor And for this his writing of them He is reckoned by us saith k k k De Scriptorib Eccles. tom 1. pag. 102. Jerome amongst the Ecclesiastical writers because writing concerning the first Church of Mark the Evangelist he breaketh out into the praises of our men relating that they are not only there but also in many other Provinces and calling their dwellings Monasteries Of the same mind with these Fathers are Cedrenus l l l Lib. 2. cap. 16. 17. Nicephorus m m m Bibl. Sanct. l. in voce Philo. Sixtus Senensis n n n Lib. 2. c. 1. de Monach. Bellarmine o o o Apparat. Sacer. in voce Philo. Possevine and others which last cited Jesuite is not contented to be satisfied with this opinion himself but he revileth the Magdeburgenses and all others with them that are not of the same opinion with him For the examining of which before we do believe it we may part their position into these two quaeres First Whether Mark the Evangelist had founded the Church at Alexandria before Philo wrote that book And secondly whether those men about Alexandria reported of by Philo were Christians at all yea or no. First then look upon Philo and upon his age and you shall find that the last year when he was in Embassie at Rome he was ancient and older than any of the other Commissioners that were joyned with him for so he saith of himself Caesar speaking affably to them when they first came before him the standers by thought their matter would go well with them p p p In legat ad Caium But I saith he that seemed to outstrip the others in years and judgement c. and then from him look at the time when Mark is brought by the Ecclesiastical Historians first into Egypt and Alexandria q q q In Chronico Eusebius for we will content our selves with him only hath placed this at the third of Claudius in these words Marcus Evangelista interpres Petri Aegypto Alexandriae Christum annunciat And then is Philo four years older than before To both which add what time would be taken up after Marks preaching before his converts could be disposed into so setled a form of buildings constitutions and exercises and then let indifferency censure whether Philo that was so old so long before should write his two books of the Esseni and the Therapeutae after all this But because we will not build upon this alone let us for the resolution of our second Quaere character out these men that are so highly esteemed for the patterns of all Monasticks and that in Philo's own words and description PART III. The JEVVISH History §. 1. The Therapeutae THEY are called Therapeutae and Therapeutrides saith Philo either because they profess a Physick better than that professed in Cities for that healeth bodies only but this diseased souls Or because they have learned from nature and the holy Laws to serve him that is Those that betake themselves to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this course do it not out of fashion or upon any ones exhortation but ravished with a heavenly love even as the Bacchantes and Corybantes have their raptures until they behold what they desire Then through the desire of an immortal and blessed life reputing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves to die to this mortal life they leave their estates to sons or daughters or to other kindred voluntarily making them their heirs and to their friends and familiars if they have no kindred When they are thus parted from their goods being taken now by no bait they flie irrevocably leaving Brethren Children Wives Parents numerous Kindreds Societies and Countries where they were born and bred they flit not into other Cities but they make their abode without the walls in gardens or solitary Villages affecting the wilderness not for any hatred of men but because of
had no other surety for the Truth of the Old Testament Text these mens pains me thinks should be enough to stop the mouth of a daring Papist CHAP. XIV Of the marginal Readings THAT the margin should so often help the Text as I may so say as in 848 places may seem to tax the Text of so many errors But the Learned can find a reason why it is so I hope I may satisfie my self without any hurt with this reason till my Learning will afford me a better Namely that when they took in hand to review the Bible after the Captivity as all hold Ezra did that they did it by more copies than one which when they thus varied they would not forsake either because they were loath to add or diminish therefore they took even their varying one in the Text and the other in the Margin Yet do I not think it was done only thus without some more special matter in some places for the writing of Nagnarah so often Nagnar does make me think if I had nothing else to perswade me that these Marginals are not only humane corrections CHAP. XV. Ex Kimchio in Ionah 1. KImchi questioning why the Book of Jonah should be Canonical c. gives one most comfortable reason which upon reading I could not but muse on His words are observable and they are these It is questionable why this Prophecy is written among the Holy Scriptures since it is all against Niniveh which was Heathenish and in it there is no remembrance or mention of Israel and among all the Prophets besides this there is not the like But we may expound it that it is written to be a * * * Heb. Musar Instruction check to Israel for lo a strange People which were not of Israel was ready to repent and even the first time that a Prophet reproved them they turned wholly from their evil But Israel whom the Prophets reproved early and late yet they returned not from their evil Again this Book was written to shew the great miracle that the blessed God did with the Prophets who was three days and three nights in the belly of the fish and yet lived and the fish cast him up again Again to teach us that the blessed God sheweth mercy to the repentant of what Nation soever and pardons them though they be many Haec Kimchi Upon whose last words I cannot but enter into these thoughts Could we look for a Truth from a Jew or Comfort from a Spaniard And yet here the Spanish Jew affords us both comfortable Truth and true Comfort God will pardon the Repentant there is a comfortable Truth and he will pardon them of what Nation soever if they repent there is most true Comfort When a Jew thus Preaches repentance I cannot but hearken and help him a little out with his Sermon That as God is ready to forgive the Repentant of what Nation soever so for what Sins soever if they be truly Repented Here I except the impardonable Sin the sin against the Holy Ghost which what it is the Scripture conceals in close words partly because we should not despair if we fall our selves and partly because we should not censure damnably of our Brethren if they fall into a sin that is nigh this so that not into it To maintain the Jews words and mine own for pardon of Nations and of sins I have as large a field as all the Countries and all the Sins of the World to look over I will only for Countries confine my self to Niniveh and for Sins to Mary Magdalen Niniveh a Heathen Town built by a Wicked Brood inhabited by a Wicked Crew yet Repenting Niniveh is Pardoned Mary Magdalen a manifold Sinner a customary Sinner a most deadly Sinner yet Repenting Mary Magdalen is Forgiven The Jew brings me into two Christian Meditations about Niniveh or into two wholsom Passions Fear and Hope God sees the Sins of Niniveh then I know mine are not hid this breeds in me Fear of punishment But God forgives the sins of Niniveh then I Hope mine are not unpardonable this breeds hope of forgiveness Col debhaurau she amar â—ehareang libhne Adam saith the Rabbin bithnai im lo jâ—shubhu All the evils that God threatens to men are threatned with this condition if they do not Repent As before the Jew spake Comfort and Truth so here he links Comfort and Terror God threatens Evil there is Terror but it is with Condition there is Comfort Niniveh finds both in the story Forty days and Niniveh shall be destroyed there is a threatned Terror But the Lord repented of the Evil that he spake to do unto them and did it not there is a Comforting Condition So that as David does so will I hopefully and yet fearfully sing of Mercy and Judgment First Mercy then Judgment Mercy upon my Repentance lest I be cast down and Judgment upon my Sins lest I be lifted up Mercy in Judgment and Judgment in Mercy Is there any one that desperately rejects Ninivehs exhibited Mercy Let him fear Ninivehs threatned Judgment or is there any that trembles at Ninivehs threatned Judgment Let him comfort himself by Ninivehs obtaining Mercy But in the mouth of two witnesses let the Mercy be confirmed Let me take Mary Magdalen with Niniveh and as I see in it the forgiveness of a multitude of Sinners so I may see in her of a multitude of Sins Those many Sinners pardoned as one Man those many Sins made as none at all Saint Bernard speaking of her washing of Christs feer says she came thither a Sinner but she went thence a Saint She came thither an Aethiope and a Leopard but she went thence with changed Skin and cancelled Spots But how was this done She fell at the feet of Christ and with sighs from her heart she vomited the Sins from her soul. Prosternere tu anima mea as saith the same Bernard And cast thou thy self down oh my soul before the feet of Christ wipe them with thine hairs wash them with thy tears which tears washing his feet may also purge thy soul. Wash his feet and wash thy self with Mary Magdalen till he say to thee as he did to Mary Magdalen thy sins are forgiven CHAP. XVI Of Sacrifice SAcrifice is within a little as old as sin and sin not much younger than the world Adam on the day of his creation as is most probable sinneth and sacrificeth and on the next day after meditates on that whereunto his sacrifice aimeth even Christ. Cain and Abel imitate the matter of their fathers piety Sacrifice but Cain comes far short in the manner Abel hath fire from Heaven to answer him and Cain is as hot as fire because he hath not Noah takes an odd clean beast of every kind into his Ark for this purpose to sacrifice him after his Delivery And so he does but for the Chaldee Paraphrasts fancy that he sacrificed on the very same Altar whereon Adam and Cain and Abel had
New answers Holy is the Lord that hath performed The Old says Holy is the Father that gave the Law the New saith Holy is the Son that preached the Gospel and both say Holy is the Holy Ghost that penned both Law and Gospel to make men holy The two Cherubins in Salomons 2 Chron. 3. Temple stood so that with their outmost wings they touched the sides of the house and their other wings touched each other So the two Testaments one way touch the two sides of the house and the other way touch each other In their extent they read from the beginning of the World to the end from in the beginning to come Lord Jesus In their consent they touch each other with He shall turn the Heart of the Fathers to the children Mal. 4. 6 and He shall turn the heart of the Fathers to the children Luke 1. 17. Here the two wings joyn in the middle Tertullian calls the Prophet Malachi the bound or skirt of Judaism and Christianity a stake that tells that there promising ends and performing begins that Prophecying concludes and Fulfilling takes place there is not a span between these two plots of holy ground the Old and New Testament for they touch each other What do the Papists then when they put and chop in the Apocripha for Canonical Scripture between Malachi and Matthew Law and Gospel What do they but make a wall between the Seraphins that they cannot hear each others cry What do they but make a stop between the Cherubins that they cannot touch each others wing What do they but make a ditch betwixt these grounds that they cannot reach each others coasts What do they but remove the Land mark of the Scriptures and so are guilty of Cursed be he that removes his neighbours mark Deut. 27. 17. And what do they but divorce the mariage of the Testaments and so are guilty of the breach of that which God hath joyned together let no man put asunder These two Testaments are the two paps of the Church from which we suck the sincere milk of the Word One pap is not more like to another than are these two for substance but for Language they vary in colour The Old as all can tell is written in Hebrew but some forraign Languages are also admitted into Scripture besides the Hebrew as forraign Nations were to be admitted also to the Church besides the Hebrews A great piece of Ezra is Chaldee because taken from Chaldee Chronicles Those parts of Daniels visions that concern all the World are written in the Chaldee the Tongue then best known in the World because the Chaldeans were then Lords of the World The eleventh verse of the tenth of Jeremy is in the same Tongue that the Jews might learn so much of their Language as to refuse their Idolatry in their own Language Other words of this Idiom are frequent in the Scripture as I take two names given to Christ as Bar the son in Psal. 2. 10. and Hhoter the rod of Jesses stem Isa. 11. to be natively Chaldee Hhutra used by all the Targums for a rod in divers places words and for that they do shew the greater mystery viz. that this Son and this Rod should belong to Chaldeans and Gentiles as well as to Jew or Hebrews Infinite it is to trace all of this nature and Language The Arabian is also admitted into Scripture especially in the Book of Job a man of that Country whether Philistin Phrases and other adjacent Nations Dialects be not to be found there also I refer to the Reader to search and I think he may easily find of the eloquence of some pieces above others and the difficulty of some books above others those that can even read the English Bible can tell I would there were more that could read it in its own Language and as it were talk with God there in his own Tongue that as by Gods mercy Japhet dwells now in the tents of Sem or the Gentiles have gained the preheminence of the Jews for Religion so they would water this graffing of theirs into this stock with the juyce of that Tongue thereby to provoke them the more to Jealousie CHAP. XXXIII Of the New Testament Language or the Greek THE Greek Tongue is the key which God used to unlock the Tents of Sem to the sons of Japhet This glorious Tongue as Tully calls it is made most glorious by the writing of the New Testament in this Language God hath honoured all the Thucyd. lib. 1 letters by naming himself after the first and the last as Homer shews the receit of all the Grecian ships by shewing how many the greatest and how few the least contained Javan is held both by Jews and Christians to have planted the Country The Tongue is likely to be maternal from Babel The Jews upon Genesis the forty ninth think that Jacob curseth his sons Simeon and Levies fact in one word of Greek Macerothehem that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their swords but all the Chaldees and other Translations render it better their habitations Gen. 49. 5. The ancientest Heathen Greek alive is Homer though the Tongue was long before and Homers subject of Ilias treated of in Greek verse by Evanders Wife of Arcadia as some have related Homer watered the Tongue and in succeeding ages it flourished till it grew ripe in the New Testament The Dialects of it familiarly known to be five The Attick the Jonick c. The Macedonian was something strange as appears in Clemens Alexandrinus Strom. 5. Especially their devout Macedonian or about their oraisons How God scattered and divulged this Tongue of the Greeks over the World against the coming of Christ and writing of the New Testament is remarkable Alexander the great with his Macedonians made the Eastern parts Grecian The Old Testament at Ptolomaeus his request translated into Greek was as an Usher to bring in the New Testament when Japhet should come to dwell in the Tents of Sem. The Jews used to keep a mournful fast for that Translation but as Jews mourn so have Gentiles cause to rejoyce In like sort for the preparation for the Gospel of late which as far as Antichrist his power could reach lay depressed but not overwhelmed the Greek Tongue at the sacking of Constantinople by the Turks was sent into these Western climates that we might hear Christ speak in his own Language without an Egyptian to interpret to us as Joseph had to his brethren What need we now to rely upon a Latine foundation when we have the Greek purity Never did the Turk any good to Christianity but this and this against his will but God worketh all things for his own glory And we may say of the poor inhabitants of Grecia as of the Jews by their impoverishing we are inriched As Athens in old time was called the Grecia of Grecia so the New Testament for Language may be stiled the Greek of Greek In it as upon the
answer in the very words of their vulgar Attendite ne justitiam vestram faciatis Take heed you do not make them your Justification CHAP. XLII An Emblem A Wall in Rome had this picture A man painted naked with a whip in one hand and four leaves of a book in the other and in every leaf a word written In the first Plango I mourn Is the second Dico I tell In the third volo I will and in the fourth facio I do Such a one in the true repentant He is naked because he would have his most secret sins laid open to God He is whipped because his sins do sting himself His book is his repentance His four words are his actions In the first he mourns in the second he confesses in the third he resolves and in the fourth he performs his resolution Plango I mourn there is sight of sin and sorrow Dico I tell there is contrition for sin and confession Volo I will there is amending resolution Facio I do there is performing satisfaction CHAP. XLIII Mahhanaiim Gen. 32. 2. AND Jacob went on his way and the Angels of God met him And Jacob said when he saw them This is the Host of the Lord and he called the name of the place Mahanaim The word is dual and tels of two Armies and no more what these two Armies were the Jews according to their usual vein do find strange expositions To omit them all this seems to me to be the truth and reason of the name There was one company with Jacob which afterwards he calls his army and there was another company of Angels which he calls the Army of God These are the two Armies that gave name to Mahanaim two Armies one heavenly and the other earthly and from this I take it Salomon compares the Church * to the company of Mahanaim for so the Church consisteth Cant. 6. 12. of two Armies one heavenly like these Angels which is the Church triumphant and the other travailing on earth like Jacobs Army which is the Church militant CHAP. XLIV The book of Psalms THE Psalms are divided into five books according to the five Books of Moses and if they be so divided there be seventy books in the Bible the unskilful may find where any one of these five books end by looking where a Psalm ends with Amen there also ends the book As at Psal. 41. 72. 89. 106. and from thence to the end These may even in their very beginnings be harmonized to the books of the Law Gensis The first book of Moses telleth how happiness was lost even by Adams walking in wicked counsel of the Serpent and the Woman Psal. 1. The first book of Psalms tells how happiness may be regained if a man do not walk in wicked counsel as of the Serpent and Woman the Divel and the Flesh. This allusion of the first book Arnobius makes Exodus The second book of Moses tells of groaning affliction in Egypt Psal. 42. The second book of Psalms begins in groaning affliction Psal. 42. 43. Leviticus The third book of Moses is of giving the Law Psal. 73. The third book of Psalms tells in the beginning how good God is for giving this Law This allusion Rab. Tanch makes very near Numbers The fourth book of Moses is about numbring Psal. 90. The fourth book begins with numbring of the best Arithmetick numbring Gods mercy Psal. 90. 1. and our own days vers 12. Deuteronomy The last book of Moses is a rehearsal of all Psal. 107. So is the last book of the Psalms from Psal. 107. to the end In the Jews division of the Scripture this piece of the Psalms and the books of the like nature are set last not because they be of the least dignity but because they be of least dependance with other books as some of them being no story at all and some stories and books of lesser bulk and so set in a form by themselves The Old Testament books the Jews acrostically do write thus in three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every letter standing for a word and every word for a part of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Aorajetha or Torah the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Nebhiim the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Cethubhim or books of Holy Writ this division is so old that our Saviour himself useth it in the last of Luke and vers 44. All things written in the Law of Moses and in the Prophets and the Psalms By the Psalms meaning that part of Cethubhim in which the Psalms are set first CHAP. XLV Of the Creation TWO ways we come to the knowledge of God by his Works and by his Word By his Works we come to know there is a God and by his Word we come to know what God is His Works teach us to spell his Word teacheth us to read The first are as it were his back parts by which we behold him a far off The latter shews him to us face to face The World is as a book consisting of three leaves and every leaf Printed with many Letters and every Letter a Lecture The leaves Heaven the Air and Earth with the Water The Letters in Heaven every Angel Star and Planet In the Air every Meteor and Soul In the Earth and Waters every Man Beast Plant Fish and Mineral all these set together spell to us that there is a God and the Apostle saith no less though in less space Rom. 1. 20. For the * * * In the Syrian translation it is the hid things of God invisible things of him that is his eternal Power and Godhead are seen by the creation of the World being considered in his Works And so David Psal. 19. 1. It is not for nothing that God hath set the Cabinet of the Universe open but it is because he hath given us Eyes to behold his Treasure Neither is it for nothing that he hath given us Eyes to behold his Treasure but because he hath given us Hearts to admire upon our beholding If we mark not the Works of God we are like Stones that have no Eyes wherewith to behold If we wonder not at the Works of God when we mark them we are like Beasts that have no Hearts wherewith to admire And if we praise not God for his Works when we admire them we are like Devils that have no Tongues wherewith to give thanks Remarkable is the story of the poor old man whom a Bishop found most bitterly weeping over an ugly Toad being asked the reason of his Tears his answer was I weep because that whereas God might have made me as ugly and filthy a creature as this Toad and hath not I have yet never in all my life been thankful to him for it If the works of the Creation would but lead us to this one Lecture our labour of observing them were well bestowed How much more
see the full setling of the Law in their houses And when God had fetched him a people out of Egypt and laid the foundation of a glorious Church with signs and wonders then he thought it fit for their restriction as also ‖ ‖ ‖ Vid. Jarchi on Ruth cap. 1. for their distinction from the Heathen to give the Law from his own mouth the more to procure reverence to him For Heaven and Earth must needs hearken when the Lord speaketh Isa. 1. 2. And thus did †††Numa Minos c. the Heathen fain they received their Laws from a Deity that was never seen and yet their Laws were the better observed for that reason CHAP. LIX Of the place where it was given and manner GOD gave the Law in Arabia so wicked Mahomet gave his Law in Arabia A worse and a better thing no one Country every afforded God gave his Law in Sinai a bushy place as it seems by * * * Seneh signifies a bush Exodus 3. the name agreeable to the giving of so perplexing a matter Carry along with thee gentle Reader as thou readest the Scripture thus much care at my request as to mark that the Law of Moses was given in two places Sinai and the Tabernacle as also to consider that some part of this Law did only concern the Jews and some part did also concern all the World The Ceremonial Law that concerned only the Jews it was given to Moses in private in * * * Levit. 1. the Tabernacle and fell with the Tabernacle when the veil rent in twain The Moral Law concerns the whole World and it was given in sight of the whole World on the top of a mountain and must endure as long as any mountain standeth The Judicial Law which is more indifferent and may stand or fall as seems best for the good of a Common-wealth was given neither so publick as the one nor so private as the other but in a mean between both The Law on Sinai was with fire and trumpets so shall Christ come with fire and trumpet at the latter day to take an account how men have kept this fiery Law as it is called Deut. 33. 2. Fiery because given out of the fire as the Jerusalem and Babilonian Targums hold though I think there is more meant by the words than so for it is Eshdath which may be rendred the fire of a Law CHAP. LX. Of the effects of the Law THE letter of the Law is death but the Spirit giveth life The Jews stand upon the letter and think to gain life by the works of it but them the Apostle frequently Vid. Hillar Hieron in loc confuteth And I take the aim of Christs Parable Matth. 20. about the penny to extend to no less Some came into the Vineyard at the Dawning of the Day or the Age before the Flood and some at the third hour or in the time before the Law and some at the sixth and ninth hour or under the heat and burden of the Jewish Law and some at the last under the Gospel Those under the Law plead for merit we have born the heat and burden of the day that is costly Sacrifices sore Ceremonies c. To whom the Master answers that his penny is his own and if he give it it is not for their merit but his good will St. Paul calls the Law a School-Master and so it is indeed and such a School-Master as that that Livy and Florus speak of in Italy who brought forth his children that were trusted with him to Hannibal who if he had not been more merciful than otherwise they had all perished So they that rely upon the works of the Law are in fine constrained by the Law to come to Christ who more merciful than the Law does deliver them And if you well weigh it you shall find that as the whole Law so every part from one to another brings us to Christ. The Moral Law shews us what we should do and with the same sight we find that we cannot do it This makes us to seek to the Ceremonial for some Sacrifice or Ceremony to answer for our not doing it There we see that burning a dead beast is but poor satisfaction for the sins of men living and that outward purifyings of mens selves can avail but little to the cleansing of a soiled soul this then delivers us to the Judicial Law and by it we see what we deserve and thus in fine we are constrained to seek to Christ * * * It was Jesus or Josuah and not Moses or the Law that brought Israel into the Land of Canaan Jesus for there is no other name whereby we must be saved The Parable that our Saviour propounds in the tenth of Luke I think tends somethink to this purpose A man saith he went from Jerusalem to Jericho and fell among theeves and they robbed him of his raiment and wounded him and departed leaving him half dead A certain Priest came that way and when he saw him he turned aside A Levite came that way and when he saw him he passed by on the other side But a good Samaritan came as the Text imports and pitied him and salved him and lodged him and paid for him Such a one is man fallen among Satan Sin and Death and by them stopt stript and striped Satan dismounts him off his Innocency that should sustain him Sin strips him of all Righteousness that should array him Death strikes him with guiltiness and wounds him Here is a man in a woful case and none to aid him By comes a Priest that is first come the Sacrifices of the legal Priesthood and they may pass by him but they do not nor they cannot help him By comes a Levite that is the Ceremonies of the Levitical Law and they may pass by him but they do not they cannot help him Or by comes a Priest that is the Angels may see him thus but they let him lie for they cannot help him By comes a Levite that is Men and the World may see him thus but they let him alone for ever for they cannot succour him But by comes a good Samaritan that is our Saviour himself who is called a Samaritan and is said to have a Devil and he pities him salves him lodges him and pays for him He pities him in very bowels therefore he says as I live I would not the death of a sinner He salves him with his own blood therefore t is said By his stripes we are healed He lodges him in his own Church therefore the Church saith He brought me in the winecellar and love was his banner over me And he pays for him what he deserved therefore he saith I have troad the Winepress alone It is said in the Book of Kings that when the Shunamites dead child was to be raised Elisha first sent his staff to be laid upon him but that did no good but when Elisha
the Wall encompassing the Holy ground according to our English measure what p. 1051. * The height and breadth of the Gates in the Wall encompassing the holy ground p. 1052. * The Wall over the East-gate lower than the rest and why p. 1051. * All within the Wall incompassing the holy ground was called the First Temple Page 1963. * Washing four forts in the days of Christ. 585 Washing put for Purification exceeding curiously performed 324 Washing of hands Tables Cups and Platters what and how performed among the Jews 544 Washing of dead Bodies a custom among the Jews 841 Watch in the Night divided by four of three hours a piece 428 Water being born of it what at large 571 572 57◠Water-gate described 2011. * Waters Living Waters what the Phrase alludes to 2011. * We know signifies that the thing is well and openly known 566 567 Well the Draw-Well Room described 2011. * Whale Jonas his Whale 1002 c. Whipping or Scourging upon the Censure of the Judges viz. the receiving of forty or thirty nine stripes what 901 902 Whoredom put for Polygamy p. 15. Whoredom great and abominable 887 888 889 Widdows what sort of them provided for 309 Wife suspected her Trial and her Offering how performed 982 c. Wine that which was offered Christ at his Crucifixion was to intoxicate him 267 Wisdom chosen above all things at twelve years of Age. p. 73. It is often taken in Scripture for Religion 409 Wisemen their coming to Christ on the thirteenth day after his Birth or within forty days shewed to be improbable and that they came not till about two years after his Birth p. 432 433 434. Wisemen or Magi several Authors give them a good Character but the Scripture ever a bad p. 436. Who they were 437 Without those that are without i. e. the Gentiles 240 Witnesses what the meaning of the Prophesie concerning the two Witnesses p. 524. Witnesses laying down their Cloaths c. what the meaning of the Phrase 2007. * Wizard the same with Magician Wiseman c. 436 820 Women they had some Office at the Tabemacle and Sanctuary p. 53. Text. Marg. They laboured to advance the Gospel though they did not preach p. 294. See how p. 315. The Court of the Women described p. 1090. * It is not called by that name in Scripture p. 1090. * They might come into the Court through the Gate of the Women when they brought Offerings p. 2020. * A Woman began Idolatry in Israel p. 45. They were not bound to appear at the three solemn Feasts of the Jews yet they usually did p. 956. To them is ascribed barrenness throughout the Scripture 397. Marg. 400 Wood the Wood room described p. 2013. * Priests that had blemishes searched the Wood for Sacrifices to see if it were not worm eaten 1093. * Word what kind of Word Christ is p. 392. Marg. Why he is so called from Scripture and Antiquity 393 394 395 Word of God variously understood 505 Words inverted frequent in Scripture 84 88 122 Working with the Hands thus Paul did when out of Mony and in a strange Place 295 World the World i. e. the Gentiles 214 World to come Maranatha Raka Jannes and Jambres Beelzebub are Phrases taken from the Jews 1005 Page 1006 Worthies of David 61 Writings the Oldest in the World is Psalms 88 and 89. penned before Moses was born 699 700 Writings of the Jews upon Scriptures fly all in an higher Region than the Writings of the Christians p. 860. As see a Taste out of the Writings of Rhilo Judeus 861 862 Y. YEAR the Beginning of the Year from the Creation was in September p. 707. But just before Israel came out of Egypt the beginning was changed into March and why Page 707 708 Year of Christ Year of Our Lord the proper reckoning of every Year ought to be from September to September Page 777 Years it s very common in Scripture in reckoning of the years either of Man or Beast to account the year they are now passing for a year of their Age be it never so newly or lately begun 487 You put for some of you or Posterity 468 Z. ZACHARIAS the Priest whether of the course of Abia. p. 202. He was not a High Priest p. 407. Zacharias the Son of Barachias who he was Page 2040. * Zebedee what became of him 635 FINIS THE WORKS OF THE REVEREND LEARNED John Lightfoot D. D. LATE Master of KATHERINE Hall in CAMBRIDGE The Second Uolume In two Parts PART I. CONTAINING HORAE HEBRAICAE TALMUDICAE Hebrew and Talmudical Exercitations upon the four Gospels the Acts of the Apostles some Chapters of the Epistle of S. Paul to the Romans and the first Epistle of the same Apostle to the Corinthians translated into English Published by the Care and Industry of Iohn Strype M. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE Right Reverend Father in God HENRY Lord Bishop of LONDON MY LORD THIS second Volume of Dr. Lightfoots Works the effect of great Learning and as great Industry being brought to a conclusion it seemed to want nothing to make it compleat and to recommend it to the World but some Great Name to stand before it And since the Choise of this laid in me the poor Instrument employed in preparing these Labours for the Press I could fix upon none so proper so suitable as your Lordship upon two accounts The one is mine own private Obligations unto your Lordship being my very Reverend Diocesan under whose Paternal care I live and discharge my ministerial function in peace and from whom I have received Favour and Countenance and lastly to whom I ought to account for the spending of my time as I find in some antient injunctions of our Church the inferior Clergy were bound to do The other is the Book it self which contains some of the last and best Labours of a Man of as great worth and abilities as fame in all the Pages of whose Writings appear lively stroaks of Learning Religion and a Love of the Churches Peace and Prosperity Of which most sacred things your Lordship is so known and eminent a Patron Pardon me then My most Honoured Lord that I have presumed to grace this Piece with your Venerable Name and vouchsafe to take these Pious and Learned Labours under your Honours favour And if there shall be any thing found herein that will not bear the censure of your Lordships severer Eye whether it be the Publishers or the Authors error I do earnestly recommend both to your Lordships great Candor and Charity I cannot take my leave without my Prayers for your Lordship That God would prosper your pensive thoughts and weighty cares for retrieving the distressed condition of our poor Church occasioned in a great measure by contentious and unpeaceable Spirits Spirits that even from the very first times of
thus The spittle of any unclean person is unclean and defiles But strangers of another Country are as unclean among us as those that have a flux Now the strangers dwelt in the upper street Here I remember the story of Ismael ben Camithi the High Priest d d d d d d Avoth R. Nathan fol. 9. 1. who when he went out on the day of Expiation to speak with a certain Heathen Captain some spittle was sprinkled upon his cloths from the others mouth whereby being defiled he could not perform the service of that day his brother therefore officiated for him V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of the Butchers VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of those that dealt in Wool e e e e e e Erubbin cap. 10. hal 9. In the Butchers street which was at Jerusalem they locked the door on the Sabbath and laid the key in the window which was above the door R. Jose saith That this was in the street of those that dealt in Wool Josephus hath these words f f f f f f De bello lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the new City there was a Wool-market and Braziers shops and a market of garments VII g g g g g g Rosh hashanah cap. 2. hal 5. At Jerusalem was a great Court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Jaazek where the Cities were gathered together namely that they might testifie concerning the New Moon and there the Sanhedrim took them into examination and delicious feasts were made ready for them there that they might the more willingly come thither for the sake thereof VIII h h h h h h Parah cap. 3 hal 2. Some Courts also were built upon a rock under which there was made a hollow that by no means any sepulchre might be there Hither they brought some teeming women that they might be delivered there and might there also bring up their children And the reason of that curiosity was that those children there born and brought up where they were so secure from being touched by a sepulchre might be clean without doubt and fit to sprinkle with purifying water such as were polluted with a dead carkase The children were shut up in those Courts until they became seven or eight years old So R. Solomon who also cites Tosaptoth where nevertheless it is until they are eighteen years of age And when the sprinkling of any one is to be performed they are brought with the like care and curiosity to the place where the thing is to be done riding upon Oxen because their bellies being so thick might defend them the more securely from the defilement of any sepulchre in the way IX There were not a few Caves in the City hollowed out of the rock which we observed concerning the hollowed floor of the Temple i i i i i i Joseph de Bell. lib. 7. c. 7. Into one of these Simon the Tyrant betook himself with his accomplices when he dispaired of his affairs Of whom you have a memorable story in the place quoted X. Besides the Pool of Siloam of Bethesda of Solomon if that were not the same with Bethesda k k k k k k Idem ibid. lib. 5. cap. 30. there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow-pool before Antonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond-pool on the Northside of the City XI We cannot also pass over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Taanith cap. 3 hal 8. The stone of things lost where publication was made concerning any thing lost or missing XII We conclude with the Trench brought round the City by Titus wherein he shut it up in the siege m m m m m m Joseph de Bello lib. 5. cap. 13. Beginning from the Tents of the Assyrians where he encamped he brought a Trench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nether new City the upper was the hill Bezetha the nether was a place somewhat lower on the East of Sion and thence along Kidron to Mount Olivet Thence bending to the South he shut up the Mountain round to the rock called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dove-cote and the hill beyond which lies over the valley of Siloam From thence bending on the West he came even into the vale of the fountain After which ascending along the Sepulchre of Anan the chief Priest and inclosing the mountain where Pompey pitched his tents he bended to the North side and going forward as far as the Village which is called The House or place of Turpentine perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that taking in the Sepulchre of Herod he came Eastwardly to his own Entrenchment CHAP. XXXVI Synagogues in the City and Schools R. a a a a a a Hieros Chetub fol. 35. 3. Phinehas in the name of R. Hoshaia saith There were four hundred and sixty Synagogues in Jerusalem every one of which had a house of the book and a house of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A house of the book for the Scripture that is where the Scripture might be read and a house of doctrine for Traditions that is the Beth Midrash where Traditions might be taught These things are recited elsewhere and there the number ariseth to four hundred and eighty b b b b b b Idem Megillah fol. 73. 4. R. Phinehas in the name of R. Hoshaia saith There were four hundred and eighty Synagogues in Hierusalem c. We do not make enquiry here concerning the numbers being varied the latter is more received and it is made out by Gematry as they call it out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Esa. I. 21. c c c c c c R. Sol. In Esa. 2. 1. We find in Pesikta R. Menahem from R. Hoshaia saith four hundred and eighty Synagogues were in Hierusalem according to the Arithmetical value of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph is not computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Alexandrians is mentioned by the Talmudists concerning which also the Holy Scripture speaks Act. VI. 9. d d d d d d Hieros in Megill in the place above and Juchas fol. 26. 2. Eleazar ben R. Zadok received for a price the Synagogue of the Alexandrians and did his necessary works in it The Alexandrians had built it at their own charge This story is recited by the Babylonian Talmudists and they for Alexandrians have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Braziers For so they write e e e e e e Bab. Megill fol. 26. 1. The Synagogue of the Braziers which was at Jerusalem they themselves sold to R. Eleazar c. The Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workmen in brass The reason why the Alexandrians were so called you may fetch perhaps from this story f f f f f f
the company say Whatsoever you ask of this man Write it and I will seal it He therefore wrote and his fellow sealed it and they sent this feigned Instrument to their friends saying if N. endeavours to come again to the possession of his wealth suffer him not to do it for he hath sold it among us The principal cause of the destruction of Beth-Tera was Ben-Cozba and his Rebellion against the Romans The Babylonian Writers assign another cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Gittin fol. 57. 1. For the foot of a chariot was Bethara laid waste It was a custom that when an Infant male was born they planted a Cedar when an Infant female a pine And when the children contracted marriage out of those trees they made the Bed-chamber On a certain day the daughter of the Emperour passed by and the foot of her chariot broke They cut down such a Cedar and brought it to her The Jews rose up against them and beat them It was told the Emperour that the Jews rebelled Being angry he marched against them and destroyed the whole horn of Israel c. c c c c c c Hieros in the place above Hadrian beseiged Bether three years and an half d d d d d d Gittin in the place above And when they took it they slew the men the women and the children so that their blood flowed into the great Sea You will say perhaps that it was near the Sea but it was a mile distant The Tradition is that R. Eliezar the Great saith that there were two Rivers in the Valley of Jadaim of which one flowed this way the other that And the Rabbins computed that the third part of them was blood and two parts water It is delivered also that the Heathen gathered the Vintages for the space of seven years without dunging the land because the Vinyards were made fruitful enough by the blood of the Israelites The Jerusalem Writers do hyperbolize enough concerning the distance of this City from the Sea For if you say say they that it was near the Sea was it not distant forty miles They say that three hundred skulls of young children were found upon one stone and that there were three chests of torn Phylacteries each chest containing nine bushels but there are others that say Nine chests each containing three bushels Josephus mentions e e e e e e Jos. de Bell. lib. 4. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betaris and Kaphartobas two midland Towns of Idumea Where by Idumea he means the Southern part of Judea especially that that was mountanous as appears by the Context He calls Idumea properly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idumea the Great CHAP. LIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim WE mean not here the Land of Ephraim but a certain Town in the Confines of that Land Of which you read 2 Chron. XIII 19. and of which the Talmudic Writers speak a a a a a a Menacoth cap. 9. hal 1. What is the best flower to be offered in the Temple Micmas and Mezonechah obtain the first place for fine flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim in the Valley obtains the next place to them These words are not read the same way by all Those of the Mishnaioth in the eighth Chapter read as we had writ it The Tosaphtah also reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas but the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aruch also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas b b b b b b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mezonechah it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanoah The same also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim the Gloss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim is a City of which it is thus written in the books of the Chronicles And Abijah took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim The Gemarists read it after the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim this story being added c c c c c c Bab. Menacoth fol. 55. 1. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jannes and Mambres said to Moses Do you bring straw into Ephraim Which the Aruch reciting adds these words There was a City in the land of Israel very fruitful in bread corn called Ephraim when Moses therefore came with his miracles Jannes and Mambres who were the chief of Pharaohs Magitians said unto him This is our business and we can do thus with our inchantments you therefore are like one bringing straw into Ephraim which is the City of bread corn and out of which is provision for many places therefore how doth any carry in straw thither c. Josephus speaking of Vespasian hath these words d d d d d d Joseph de Bell. lib. 4. c. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After he went into the Hill Country he took two Toparchies namely Gophnitica and Acrabatena and together with them Bethel and Ephraim two small Cities Into this Ephraim we suppose it was that Christ retired in that story Joh. XI 54. Let us also add these things from the places alledged above e e e e e e Tosapht in Menacoth c. 9. R. Josi saith They brought also of the wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Barchaim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Caphar Achum which were near Jerusalem f f f f f f Ibid. Menach in the place above hal 3. For Oyl Tekoa deserves the first praise Aba Saul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ragab beyond Jordan obtains the next to it R. Eliezer ben Jacob saith Gush Chalab in Gallilee obtains the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Ibid. Karhiim and Atolin otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuthim and Hatolin in the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuchaim produce the best Wine Beth Rimmah and Beth Laban in the hilly Country and Caphar Sigana in the Valley next to them Let us also add these words elsewhere h h h h h h Bab. Sanhedrin fol. 70. 2. He eateth all manner of Victuals and eateth not flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The clusters of figs of Keila are brought in He drinks all manner of drink but he drinks not Wine hony and milk are brought in And elsewhere i i i i i i Idem Joma fol. 76. 1. He eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Clusters of Keila and drinks Honey and Milk and enters into the Temple CHAP. LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Chadudo WHEN a a a a a a Bab. Joma fol. 66. 2. they sent forth the Goat Azazel on the day of expiation before that they set up ten Tents a mile distant one from another where some betook themselves
Law were here taught and so the studies of the Law and Gospel together rendred the Minister of the Divine Word compleat CHAP. XCVIII Some Miscellaneous matters respecting the face of the land 1. LET us begin with that Canon concerning reading the book of Esther in the feast of Purim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Megill cap. â— hal 1. Towns that were begirt with walls from the days of Joshua read it the fifteenth day of the month Adar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages and great Cities read it the fourteenth day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unless that the Villages anticipate it to the day of the Congregation You see a threefold distinction of Cities and Towns 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortifications or Towns girt with walls from the days of Joshua But whence shall we know them They are those which are mentioned in the book of Joshua b b b b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artic 2 which however in after times they were not begirt with walls are nevertheless reckoned under the Catalogue of them as to the reading of that book 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Cities That was called a great City in which was a Synagogue So it is defined by the Piske Tosaphoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Piske Tosaph artic 2. That is a great City in which are ten men at leisure to pray and read the Law See what we say concerning these things on Matth. Chap. IV. vers 23. when we speak of Synagogues 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages That is such where there was not a Synagogue Yea saith the Piske Harosh a fortified Town wherein are not ten men of leisure or such as ceased from the things of the World and these made up a Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reputed as a Village c. That which is added in the Text of the Mishna Unless the Villages do anticipate it to the day of the Congregation is thus explained by the Glossers When Towns girt with walls read the book of Esther on the fifteenth day and those that were not walled on the fourteenth see Esth. IX 21. and yet it is said before in the same Text of the Mishna that that book is read the eleventh twelfth and thirteenth day the wise Men granted liberty to the Villages to preoccupate the reading namely on that day wherein they resorted to the Synagogue that is either the second day of the week that went before the fourteenth day of the month or the fift day of the week which were days of Assembly in which the Villages resorted into the Cities to judgment For the second and fift days of the week the Judiciary Consistories sat in the Cities by the appointment of Ezra Now the Villagers were not skilful in reading therefore it was needful that they should have some reader in the City c. II. Let the Canons and cautions of the spaces and places next joyning to the City or Town be observed 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Bava bathra cap. 2. hal 5. A Dovecoat was not built within fifty Cubits from the City and that least the Pigeons might do injury to the Gardens that were sown 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They permitted not a tree within five and twenty Cubits from the City And this as the Gloss speaks for the grace of the City 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They allowed not a barn-floor within fifty cubits from the City that when they fanned their corn the chaff might not offend the Citizens 4. They permitted not dead carkasses or burying places nor a Tanners shop to be within fifty Cubits from the City because of the stink Nor did they allow a Tanners Workshop at all but on the Eastside of the City R. Akiba saith On any side except the West but at the distance of fifty cubits III. From the Cities let us walk forth into their plowed grounds and fields Here you might see in some places e e e e e e Hieros Sheviith fol. 35. 4 certain tokens hung upon some figtrees to shew of what year the fruit that grew there was See what we say on Matth. XXI 19. In other places you might see barren trees stigmatized with some mark of infamy f f f f f f Ibid. Col. 3 A tree which shook off its fruits before they were ripe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mark with red and load it with stones You might see the plowing and mowing of their fields the dressing of their Vines and their Vintage to be done by the rules of the Scribes as well as by the art of the Husbandman or the Vinedresser For such was the care and diligence of the Fathers of the Traditions concerning tithing Corn and Fruits concerning leaving a corner for the poor concerning the avoiding of sowing different seeds and of not transgressing the Law concerning the seventh year that they might not plow nor sow nor reap but according to the Traditional rule Hence are those infinite Disputes in the books Peah Demai Kilaim Sheviith g g g g g g Peah cap. 1. of the corner of the field to be left what and how much the portion of it was and of what things such corners ought to consist h h h h h h Id. cap. 2. Of those that divide the field so that a double corner of it is due to the poor i i i i i i Id. cap. 3. Whether a corner is due from beds of corn that grow among Olive-trees Whether from a field whose sowing and reaping is various k k k k k k Demai cap. 1 What are the trees whose fruits are Demai l l l l l l â—â— cap. 2. Of what things is the tithing of the Demai m m m m m m â—ilaâ—m c 3. How long the same plot of ground may be sown with different seeds so as not to offend against the Law Of sowing different seeds n n n n n n Ibid. c. 4. 5 How many Vines make a Vineyard Of their rows of the beds of the Vineyard of sowing within the Press c. and innumerable decisions of that nature which did so keep the Countryman within bounds that he could not plow nor mow his land according to his own will but according to the rule of Tradition o o o o o o Hieros Peah fol. 18. 2. The Inhabitants of Beth-Namer measured out a corner for the poor with a line and they gave a corner out of every row Abba Saul saith They make mention of them to their praise and to their dispraise because they gave one part out of an hundred to their praise because measuring with a line they collected and gave a corner out of every row that is meeting with a measuring line they yielded the hundredth part of the field to the
thirteen Sepulchres within it four on this side and four on that and three before them and one on the right hand of the door and another on the left And the floor within the entrance into the Cave consists of a square according to the dimensions of the Bier and of them that bear it and from it it opens two Caves one on this side and another on that R. Simeon saith Four at the four sides of it Rabban Simeon ben Gamaliel saith The whole is made according to the condition of the ground These things are handled by the Gemarists and Glossers very curiously and very largely whom you may consult From these things now spoken you may more plainly understand many matters which are related of the Sepulchre of our Saviour Such as these Mark XVI 5. The women entring into the Sepulchre saw a young man sitting on the right hand in the very floor immediately after the entrance into the Sepulchre Luke XXIV 3. Going in they found not his body c. vers 5. While they bowed down their faces to the Earth vers 12. Peter ran to the Sepulchre and when he had stooped down he saw the linnen cloths That is The Women and Peter after them standing in the floor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bow down their faces and look downward into the place where the Sepulchres themselves were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cave of the graves which as we said before was four cubits deeper than the floor John XX. 5. The Disciple whom Jesus loved came first to the Sepulchre and when he had stooped down standing in the floor that he might look into the burying place saw the linnen cloths lie yet went he not in But Peter went in c. that is From the floor he went down into the Cave it self where the rows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Graves were in which nevertheless no corpses had been as yet laid besides the body of Jesus thither also after Peter John goes down And vers 11. But Mary weeping stood at the Sepulchre without and while she wept she stooped down to the Sepulchre and saw two Angels in white sitting one at the head and another at the feet where the body of Christ had lain She stood at the Sepulchre without that is Within the Cave on the floor but without that deeper Cave where the very Graves were or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the places for the bodies bowing her self to look down thither she saw two Angels at the head and foot of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coffin wherein the body of Christ had been laid FINIS HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the GOSPEL OF St. MATTHEW By JOHN LIGHTFOOT D. D. and sometime Master of Katharine-Hall in the UNIVERSITY of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-yard MDCLXXXIII To his dear Friends the Students of Katharine-Hall Health THOSE very arguments which first and chiefly moved me to turn over the Talmudical Writings moved me also to this present work so that from the same reasons whence that reading first proceeded from them proceed also this fruit and benefit of it For first When all the books of the New Testament were written by Jews and among Jews and unto them and when all the discourses made there were made in like manner by Jews and to Jews and among them I was always fully perswaded as of a thing past all doubting that that Testament could not but every where tast of and retain the Jews style idiom form and rule of speaking And hence in the second place I concluded as assuredly that in the obscurer places of that Testament which are very many the best and most natural method of searching out the sense is to enquire how and in what sense those phrases and manners of speech were understood according to the vulgar and common dialect and opinion of that Nation and how they took them by whom they were spoken and by whom they were heard For it is no matter what we can beat out concerning those manners of speech on the anvil of our own conceit but what they signified among them in their ordinary sense and speech And since this could be found out no other way then by consulting Talmudic Authors who both speak in the vulgar dialect of the Jews and also handle and reveal all Jewish matters being induced by these reasons I applied my self chiefly to the reading these Books I knew indeed well enough that I must certainly wrestle with infinite difficulties and such as were hardly to be overcome yet I undervalued them all and armed my self with a firm purpose that if it were possible I might arrive to a fuller and more deep knowledge and understanding of the style and Dialect of the New Testament The ill report of those Authors whom all do so very much speak against may at first discourage him that sets upon the reading of their Books The Jews themselves stink in Marcellinus Lib. XXII and their Writings stink as much almost among all and they labour under this I know not what singular misfortune that being not read they displease and that they are sufficiently reproached by those that have read them but undergo much more infamy by those that have not The almost unconquerable difficulty of the Stile the frightful roughness of the Language and the amazing emptiness and sophistry of the matters handled do torture vex and tyre him that reads them They do every where abound with trifles in that manner as though they had no mind to be read with obscurities and difficulties as though they had no mind to be understood So that the Reader hath need of patience all along to inable him to bear both trifling in sense and roughness in expression I indeed propounded three things to my self while I turned them over that I might as much as I could either undervalue those vexations of reading or soften them or recreate my self with them and that I might reap and enjoy fruit from them if I could and as much as I could I. I resolved with my self to observe those things which seemed to yield some light to the Holy Scriptures but especially either to the Phrases or Sentences or history of the New Testament II. To set down such things in my Note-books which carried some mention of certain places in the land of Israel or afforded some light into the Chorography of that land III. To note those things which referred to the history of the Jews whether Ecclesiastical or Scholastick or Civil or which referred to the Christian history or the history of the rest of the world And now after having viewed and observed the nature art matter and marrow of these Authors with as much intention as we could I cannot paint out in little a true and lively character of them better than in these paradoxes and riddles There are no Authors do more affright
confirmed by his Hand and the Great Seal of England And thus rooted out here he replanted me and ready to be rooted out elsewhere he preserved me rescued me from danger freed me of my fear so that now I as well as my Worthy predecessors have this to boast of that I have a King to my Patron But far be it far be it from me most unworthy Man to boast all this most Great most Merciful Prince redounds to your Praise alone and let it do so rather let England glory in such a Prince and let the Prince glory in such Mercy Triumph Cesar triumph in that brave Spirit of yours as you well may You are Charles and you conquer you subdue all by pitying delivering giving and forgiving all That conquest I shall always acknowledge with all humility and thankfulness and thou little Book and you trifling Sheets wheresoever ye shall fly tell this abroad in my Name every where and to every man That although there be nothing else in you worthy to be read yet that this my sincere profession may be read and heard that next after the Divine Mercy I ow to the mercy of the King that I enjoy this sweet leasure for Learning that I enjoy these quiet Retirements that I enjoy a House that I enjoy my Self So O Father of the Country may the Father of Mercies reward you seven fold and seventy times seven fold into your bosom and may you feel every day the benefit and sweetness of doing good by the recompences that are made you by Heaven Thus may your Mercy ever triumph and ever reap as the fruit of it the eternal favour of the Divine Mercy Thus may England be Crowned for a long time with her King and may the King be Crowned for ever with the Love of God with his Protection his Blessing his Grace his Glory Made these Vows Ian. I. 1661. TO THE RIGHT REVEREND Father in CHRIST GILBERT BY THE DIVINE PROVIDENCE LORD BISHOP OF LONDON THE Sacrifice by the Law was to be delivered into the hands of the Priest and to be offered by him and since your hands Reverend Prelate vouchsafed to offer my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petitions to the Kings Majesty I now become an humble Petitioner that those hands would please to offer also my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Testimonials of my thanks I bring the first fruits of my replantation which the Royal favour indulged me by the intercession of your Honour when I had been rooted up For since by that Favour I am restored to these Seats to peace and my studies there is nothing I now desire besides nothing more than that that most excellent Prince may perceive that he hath not been a Benefactor to an ingrateful person however unworthy however obscure and that your Honour may see that you have not interceded for a forgetful person howsoever undeserving I shall never forget Great Sir with how much kindness and candor your Honour received me in my straits altogether unknown to You and whose face You had never before seen with how great concern You pleaded my cause before the Kings Majesty before the most Honourable the Lord Chancellor of England and before the right Reverend my Diocesan how your Honour consulted for me wrote Letters laid Stops that my ruine might not proceed beyond a possibility of restoration All which while I reflect upon which I ever do and while together with that reflection I consider what obligation lays upon me on one hand and my own meanness on the other on one hand how unworthy I am of so great favour and how altogether unable to make any recompence on the other what else is left me but to fly again to the same Kindness humbly imploring it that as it at first so obligingly received me a person unknown and unworthy so it would now entertain me known and bound by so great obligation and approaching with all the thanks I can give Those thanks so due to your Honour I have committed to these papers unlearned indeed they are and undressed but such as carry Sincerity with them though not Learning Thankfulness though not Eloquence And I have intrusted this charge with them the rather because I suppose they may disperse themselves far and near and perhaps may live to posterity and that which I desire of them is that they would declare to all how endebted he is to your Honour and to your great Humanity with how great obligations he is bound to You and with how grateful a mind and inward affection he professeth all this and will acknowledge it for ever Who is My Lord Your Honours most obliged Servant IOHN LIGHTFOOT A CHOROGRAPHICAL DECAD Searching into some Places OF THE Land of ISRAEL Those especially whereof mention is made in St. MARK WHEN this our Evangelist whom we have undertaken to handle makes mention of some places in the Land of Canaan whose situation is somewhat obscure and more remote from vulgar knowledge I might seem to be wanting to my task if I should pass them over unsaluted and not clear them as much as lyes in me with some illustration which I thought very convenient to do here in the very entrance partly lest by the thrusting in of these discourses into the body of this Comment whatsoever it be the order of it might be too much broken and partly because I would do the same here that I did before my Animadversions on St. Matthew The places which here are handled are these I. Idumea Mark III. 8. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness Chap. I. 4. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury Chap. XII 41. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Village over against Chap. XI 2. V. Dalmanutha Chap. VIII 10. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Borders of Tyre and Sidon Chap. VII 24. VII The Coasts of Decapolis Chap. VII 31. And to compleat the Decad are added VIII Some Measurings IX Some places here and there noted X. Concerning some Inhabitants of the Land That I have enlarged upon some places besides those in the Evangelists I have done it for the Readers sake to whom I hope it will not be unacceptable to hear such things which do either bring with them profit or pleasure or at lest such as are not commonly heard of CHAP. I. I. Idumea II. A few things of Pelusium III. Casiotis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cas-Iah Exod. XVII 16. IV. Rhinocorura The Arabic Interpreter noted V. The Country of the Avites a part of of new Idumea VI. The whole Land of Simeon within Idumea VII The whole Southern Country of Iudea within Idumea VIII Concerning healthful Palestine SECTION I. Idumea Mark III. 8. THERE was a time when the Land of Israel and Idumea were not only distinct Countries but separated with an iron Wall as it were of Arms and Hostility but I know not how Idumea at last crept into Judea and scarcely left its name at home being swallowed up in Arabia They were truths
mentioned by St. Matthew and that most truly the second in order but in St. Luke it is reckoned the third adding That when the Devil had ended all his temptation he departed from him for a season But now according to St. Luke how did Christ get down from the pinnacle again He tells us That he was carried up thither by the Devil and there according to his method in the story the temptation was ended How then did Christ get down again Observe but what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus returned in the power of the Spirit into Galilee and then joyn the stories as they are joyned in St. Luke The Devil set him on the pinnacle of the Temple and there urgeth him to cast himself down but when he could not perswade him he leaves him standing on the pinnacle and all the temptation was ended Jesus by the power of the Spirit returning into Galilee May we not suppose that the Evangelist would by this give us to understand that Christ after the temptation was ended was carried through the air by the Holy Ghost into Galilee as he had been caught up before by him and been brought into the Wilderness yea and under that pretense or upon that occasion by the Devil himself had been snatcht up to the pinnacle of the Temple and to a very high Mountain VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forty days c. MOSES in his dealings with God fasted forty days three times one after another It was sufficient for Christ having withal so great a conflict with the Devil to do it but once Moses his first quadragesimal was Exod. XXIV 18. His second time was after he had destroyed the golden Calf Deut. X. 10. The third was after the Tables of the Law had been made anew Exod. XXXIV 28. About that very time of the year wherein Moses ended his last forty-days Fast Christ began his viz. about the middle of the Month Tisri and how long he continued it on in the Month Marheshvan it is not difficult to apprehend VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a moment of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In momento So the vulgar Now what quantity of time a moment contains if it be worth the while to enquire the Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much is a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Beracoth fol. 7. 1. It is the fifty eight thousand eight hundredth eighty eighth part of an hour Very accurately calculated truly VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He departed from him for a season THE Devil had now found by experience how much in vain it was for him to attempt our Saviour by suggestions or those kinds of allurements by which he inveigles mankind and therefore watches for an opportunity of trying his arts upon him some other way which at last he doth both by himself and by his instruments And when that season drew near and the Devil returned to his proper business we find there is mention made of Satan entring into Judas and that now the Prince of this world cometh Joh. XIV 30. VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood up to read THat we may frame the better judgment of this action of our Saviour's let us a little look into the customs of the Synagogue I. They read standing up Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rabbenu Asher b b b b b b In Megillah cap. 3. They do not read in the Law otherwise than standing up Nay it is unlawful for him that readeth to lean upon anything Whence comes it that he that readeth in the Law is bound to stand up Rabh Abhu saith Because the Scripture saith do thou stand by me Nor ought any one to lean any way as it is in the Jerusalem R. Samuel bar Isaac going into a Synagogue he found one expounding and leaning against a pillar He saith to him This is not lawful For as the Law was given with reverence so are we to handle it with reverence too They preferred the Law above the Prophets and the Law and the Prophets above the Hagiographa or Holy c c c c c c See Gloss. in Schabb. 115. 1. Writings They yielded that honour to the Prophets that even they should not be read but standing up Whence that is particular which they say concerning the Book of Esther d d d d d d Megill fol. 21. 1. A man may read out of the Book of Esther either standing or sitting But not so out of the Law Christ in this followed the customs of the Synagogue in that while he read the Law he stood up while he taught it he sate down II. He that read in the Prophets was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maphtir and was appointed to that office by the ruler of the Synagogue e e e e e e Kiddushin fol. 76. 2. Rabh Bibai was a great man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking care of the things of God And Mar was a great man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking care of the things of the Town The Gloss is Of the things of God that is about the Collectors of the Alms and the distribution of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the ordering of those that were to expound and read the Prophets It is probable that Christ did at this time offer himself as a Maphtir one that would read in the Prophets and preach upon what he read not before hand appointed to it by the Ruler of the Synagogue but rather approved on when he had offered himself For those of Nazareth had heard of some miracles he had wrought at Capernaum vers 23. and therefore no wonder if they were very desirous to hear something from him answerable to those great things he had done III. Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f In Megillah Artic. 22. He that reads in the Prophets ought not to read less than one and twenty verses Here our Saviour doth not seem to have observed the custom of the Synagogue for he read but two verses And yet he did nothing but what was both allowable and usual that is worth our taking notice of which we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Massecheth Sopherim cap. 12. If any one expound or preach on the Sabbath day they read out of the Prophets three or five or seven verses and are not so careful to read just one and twenty If there be an Interpreter or expounding on the Sabbath day was there not always one on every Sabbath day So that neither Moses nor the Prophets might be read unless one stood by that could expound It seems abundantly evident both from the Traditions and the rules that concerned such an one These words therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would understand in such a sense If either the Interpreter should in his Exposition enlarge himself into a Sermon or any
we must not render they do not fold up but they do not unfold or unrol the Book of the Law in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Massech Sopherim cap. 11. They unrol a Prophet in the Congregation but they do not unrol the Law in the Congregation That is as the Gloss hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Megill fol. 32. 1. They unrol from one place or passage to another passage in another place So they were wont to do in the Prophets but not in the Law And upon this account was it permitted for the Reader to skip in the Prophet from one place to another because it was permitted them to unrol the Prophet either a single Prophet or the twelve lesser in the Synagogue but as to the Law it was not allowed them so to do And they put the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x x x x x x Megil fol. 24. 1. How far may he skip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that he that Interprets do not break off The Gloss is Let him not skip from the place he reads unless that he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrol the Book and be ready to read the place to which he skips when the Interpreter ceaseth And because it was not lawful for him so to unrol the Law in the Synagogue On the Kalends of the month Tebeth if it proved to be the Sabbath day they brought three Books of the Law and read in one of them the place for the Sabbath in another that for the Kalends in the third that for the Feast of dedication y y y y y y Joma fol. 70. 1. The words therefore of our Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me seem not barely to mean that that he unfolded or opened the Book but that being opened he unrolled it from folio to folio till he had found the place he designed to Read and Expound Which though it was not the Section appointed by the Rubrick for the day yet did not Christ much recede from the custom of the Synagogue which allowed the Reader to skip from one place to another VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physician heal thy self YOU will say unto me this Proverb Physician heal thy self I would express it thus in the Jerusalem language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z z z z z z Beresh rab sect 23. Tanchum fol. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physician heal thine own lameness VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the heavens were shut up three years and six months THIS number of three years and six months is much used both in the Holy Scriptures and in Jewish Writings concerning which we have more largely discoursed in another place And although both in the one and the other it is not seldom used allusively only yet in this place I can see nothing hinder why it should not be taken according to the letter in its proper number however indeed there will be no small difficulty to reduce it to its just account That there was no rain for three years together is evident enough from 1 Kings XVII c. But whence comes this addition of six months Elijah said to Ahab as the Lord God of Israel liveth before whom I stand there shall not be dew nor rain these years but according to my word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there shall be these years These words include three years at the least because he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Years in the plural and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Years in the Dual And Chap. XVIII The word of the Lord came to Elijah in the third year saying Go shew thy self unto Ahab and I will send rain upon the earth In the third year where then shall we find the six Months I. Doubtless both our Saviour and his Apostle St. James Chap. V. vers 17. in adding six months do speak according to the known and received opinion of that Nation which is also done elsewhere sometimes in Historical matters in the New Testament St. Stephen tells us Acts VII 16. that the bones of the twelve Patriarchs were carried over from Egypt and buried in Sichem when Holy Writ mentions only the bones and burial of Joseph Wherein he speaks according to the vulgar opinion of the Nation a a a a a a See Hierosâ—… Sotah fol. 18 3. and Bab. Bava kama fol. 92. 1. Again Vers. 30. he tells us That Moses was forty years old when he fled into the Land of Midian and that he tarried there forty years more when Moses himself mentions nothing of this circumstance This he speaks agreeably to the opinion of that people b b b b b b See Beresh rab sect 100. II. Neither our Saviour nor St. James say that Elijah shut up the Heavens three years and six months but Christ tells us That the Heaven was shut up in the days of Elias three years and six months And St. James That Elias prayed that it might not rain and it rained not upon the Earth by the space of three years and six months May I therefore have leave to distinguish in this manner Elijah shut up the Heaven for three years that there might be no rain as in the Book of Kings And there was no rain for three years and a half as our Saviour and St. James relate III. The words of Menander in Josephus may help a little toward the untying this knot c c c c c c Antiqâ— lib. 8. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander also makes mention of this drought in the acts of lihobalus King of Tyre saying There was no rain from the month of October to the month of October the year following It is true he shortens the space of this drought by making it continue but one year but however having placed the beginning of it in the Month of October gives us a key that opens us a way into things more inward and secret IV. Consider the distinction of the former and the latter rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. XI 14. Jerem. V. 24. Joel II. 23. d d d d d d Taanith fol. 6. 1. The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is in the Month Marheshvan the latter in the Month Nisan The Targumist in Joel II. 23. Who hath given you the first rain in season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latter in the month Nisan See also our Note upon Chap. II. vers 8. R. Solomon upon Deut. XI differs a little but we are not solicitous above the order which should be the first either that in the Month Marheshvan or that in the Month Nisan that which makes to our purpose is that rains were at those stated times and for the rest of the year generally there was no rain V. Those six Months mentioned by our Saviour and St. James must be accounted before
these two things observable I. That our Saviour brings in this clause which in so many terms is not in Moses where the rest are c c c c c c Deut. VI. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Greek both of the Roman and Alexandrian Edition render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy might but where is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pass by other copies wherein though is some varying yet there is not this which is now before us Our Saviour hath the same clause elsewhere d d d d d d Mark XII 30. but not in the same order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy mind and with all thy strength here it is with all thy strength and with all thy mind What shall we say therefore Shall we suppose it writ to this sense in the Hebrew in their Phylacterics this we can hardly think Was it added by the Greek Interpreters and so the Evangelists take it from thence we see it not so What then doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both strength and mind Here indeed the hinge of the question turns That it denotes strength no one doubts yea and the Rabbins suppose it denotes Mammon too with whom the Syriack and Targumist agree but still where doth it signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind 1. Take such a Gloss as is frequently in use amongst the allegorizing Doctors e e e e e e Beracoth fol. 54. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With what measure he shall meet to thee do thou praise him exceedingly Where we see they play with the sound of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a very common thing with them to do Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly exceedingly and intends thus much love him exceedingly as much as ever thou art able and let thy love le perfect in thine heart 2. To this we may add if we think fit what they commonly require in all Religious services viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation and the intention of the mind From all which we may conceive that this was the common interpretation of that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy whole mind was not added without just cause but upon some necessity there being something of obscurity in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so we might be apt to apply it only to our bodily or outward strength and might Moses his words therefore are rendred by the Evangelists not strictly and according to the letter as they are in him or were in the Parchments in the Phylacteries but both according to their full sense and tenour as also according to the common and received interpretation of that Nation f f f f f f Hieros Sotah fol. 21. 2. R. Levi bar Chaiothah went to Caesarea and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciting their Shemaah or their Phylacteries Hellenistically i. e. in Greek c. Now whether the clause we are now handling was inserted there it would be in vain to enquire because not possible but to know But if the Jews thought it included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unlikely then is it probable that the Hellenists used it expressly in the Greek tongue I cannot but take notice of the words of the Jerusalem Targumist just now alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What should that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean Aruch quoting this passage hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant which is not unusual with the Babylonian Talmud but with the Jerusalem hardly ever or very rarely The second thing observable in this mans answer is that he adds And thy neighbour as thy self which indeed was not written in the Schedules of their Phylacteries otherwise I should have thought the man had understood those words of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how readest thou as if he had said How dost thou repeat the sentences of the Phylacteries for he reciteth the sentence as it was in their Phylacteries only adds and thy neighbour c. Now the usual expression for the recitation of their Phylacteries was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word is they read the Shemaa which also is rendred by some when indeed they commonly repeat them without book a a a a a a Megill fol. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that reads the Book of Esther orally i. e. as the Gemara explains it without book or by heart b b b b b b Hieros Berac fol. 3. 3. It is quaeried Why they repeat those two Sections every day c c c c c c Deut. VI. 4 c. XI 13. c. R. Levi saith because the Ten Commandments of the Decalogue are comprehended therein Shewing further how they are comprehended saving only which is very observable the Second Commandment Afterward indeed they confess it was very fitting they should every day repeat the very Decalogue it self but they did not repeat it lest the Hereticks should say that only those Commandments were given to Moses on Mount Sinai However they did repeat those passages wherein they supposed the Decalogue was summed up Whether therefore this Lawyer of ours understood the words of our Saviour as having respect to that usage of repeating their Phylacteries or whether he of his own accord and according to his own opinion would be giving the whole summ of the Decalogue he shews himself rather a textual than a traditional Doctor although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawyer seem to point out the latter rather VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And who is my neighbour THIS doubt and form of questioning he had learnt out of the common School where it is taught in Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He excepts all Gentiles when he saith thy neighbour d d d d d d Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. An Israelite killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger Inhabitant he doth not dye for it by the Sanhedrin because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one lift up himself against his neighbour It is not necessary to say he does not dye upon the account of a Gentile For they are not esteemed by them for their neighbour e e e e e e Ibid. cap. 4. The Gentiles amongst whom and us there is no war and so those that are keepers of sheep amongst the Israelites and the like we are not to contrive their death but if they be in any danger of death we are not
amongst them yet were they not exactly Eleven then for Thomas was absent Joh. XX. 24. 2. When the Eleven are mentioned we must not suppose it exactly meant of the number of Apostles then present but the present number of the Apostles VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They supposed they had seen a Spirit WHereas the Jews distinguished between Angels and Spirits and Daemons Spirits are defined by R. Hoshaiah l l l l l l Beresh rabb◠fol. 34. 2. to be such to whom souls are created but they have not a body made for those souls But it is a question whether they included all spirits or souls under this notion when it is more than probable that apparitions of Ghosts or deceased persons who once had a body were reckoned by them under the same title Nor do I apprehend the Disciples had any other imagination at this time than that this was not Christ indeed in his own person as newly raised from the dead but a Spectrum only in his shape himself being still dead And when the Pharisees speak concerning Paul Acts XXIII 9. That if an Angel or a Spirit hath spoken to him I would easily believe they might mean it of the Apparition of some Prophet or some other departed just person than of any soul that had never yet any body created to it I the rather incline thus to think because it is so evident that it were needless to prove how deeply impressed that Nation was with an opinion of the Apparitions of departed Ghosts VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Law of Moses and in the Prophets and in the Psalms IT is a known division of the Old Testament into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law the Prophets and the Holy Writings by abbrevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Books of the Law and their order need not be insisted upon called commonly by us the Pentateuch but by some of the Rabbins the Heptateuch and by some Christians the Octateuch m m m m m m Schabb. fol. 116. 1. R. Samuel bar Nachman saith R. Jonathan saith Wisdom hath hewn out her seven Pillars Prov. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the seven Books of the Law The Book of Numbers compleats the seven Books of the Law But are there not but five Books only Ben Kaphra saith the Book of Numbers is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Books From the beginning of the Book to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when the Ark set forward Chap. X. 35. is a Book by it self That verse and the following is a Book by it self And from thence to the end of the Book is a Book by it self The reason why they accounted this period Chap. X. 35. 36. to be one Book by it self was partly because it does not seem put there in its proper place partly because in the beginning of it it hath the letter Nun inverted thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so after the end of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in both places is set for a boundary and limit to distinguish that period from the rest of the Book Whatever therefore goes before from the beginning of the Book to that period is reckoned by them for one Book and whatever follows it for another Book and the period it self for a third Eulogius speaking concerning Dosthes or Dositheus a famous seducer of the Samaritans hath this passage n n n n n n Apud Phot. Cod. ccxxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He adulterated the Octateuch of Moses with spurious writings and all kind of corrupt falsifyings There is mention also of a Book with this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Cod. xxxvi The Christians Book An Exposition upon the Octateuch Whether this was the Octateuch of Moses it is neither certain nor much worth our enquiry for Photius judgeth him a corrupt Author besides that it may be shewn by and by that there was a twofold Octateuch besides that of Moses Now if any man should ask how it come to pass that Eulogius and that probably from the common notion of the thing should divide the Books of Moses into an Octateuch I had rather any one else rather than my self should resolve him in it But if any consent that he owned the Heptateuch we have already mentioned we should be ready to reckon the last Chapter of Deuteronomy for the eighth part Aben Ezra will smile here who in that his obscure and disguised denial of the Books of the Pentateuch as if they were not writ by the pen of Moses he instances in that Chapter in the first place as far as I can guess as a testimony against it You have his words in his Commentary upon the Book of Deuteronomy a little from the beginning p p p p p p Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you understand the mystery of the twelve c. i. e. of the twelve Verses of the last Chapter of the Book for so his own Country-men expound him thou wilt know the truth i. e. that Moses did not write the whole Pentateuch an argument neither worth answering nor becoming so great a Philosopher For as it is a ridiculous thing to suppose that Chapter that treats of the death and burial of Moses should be written by himself so would it not be much less ridiculous to affix that Chapter to any other volume than the Pentateuch But these things are not the proper subject for our present handling II. There also was an Octatuech of the Prophets too q q q q q q Bava bathra fol. 14. 2. All the Books of the Prophets are eight Josuah Judges Samuel Kings Jeremy Ezekiel Isaiah and the twelve For the Historical Books also were read in their Synagogues under the notion of the Prophets as well as the Prophets themselves whose names are set down You will see the title prefixt to them in the Hebrew Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets as well as to the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets The Doctors give us the reason why they dispose the Prophets in that order that Jeremiah is named first Ezekiel next and Isaiah last which I have quoted in Notes upon Matth. XXVII 9. and let not the Reader think it irksome to repeat it here r r r r r r Bava bathra ubi supr Whereas the Book of Kings ends in destruction and the whole Book of Jeremy treats about destruction whereas Ezekiel begins with destruction and ends in consolation and whereas Isaiah is all in consolation they joyned destruction with destruction and consolation with consolation III. The third division of the Bible is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Writings And here also is found an Octateuch by some body as it seems though I know not where to
〈◊〉 〈◊〉 〈◊〉 to perceive or apprehend For the Baptist seems in these words to rebuke the incredulity and stupidity of these men q. d. Ye see by this very instance of your selves that no man can learn perceive or believe unless it be given him from Heaven For ye your selves are my witnesses that I did prefer Jesus before my self that I testifyed of him that he was the Son of God the Lamb of God c. and ye now would cavil against him and prefer me before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is apparent that no one can perceive or discern what he ought to do unless it be given from Heaven Compare with this vers 32. No man receiveth his testimony VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the friend of the Bridegroom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have already spoken in our Notes upon Chap. II. a a a a a a Sanhedr fol. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his friend that is his Shoshebin Where the Gloss hath this passage which at first sight the Reader may a little wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The friend of the Bridegroom is not allowed him all the days of the nuptials The sense is he is not admitted to be a Judge or witness for him all that time wherein for certain days of the Nuptials he is his Shoshebin or the friend of the Bridegroom VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the earth is earthly MArk but the Antithesis and you will not suspect any Tautology 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is of the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that cometh from Heaven Where the Antithesis is not so much between Christ and John as betwixt Christ and all mankind 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is of the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is above all He that is of the Earth is only of earthly degree or rank and he that is from Heaven is above all degree 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he hath seen and heard that he testifyeth He that is of the Earth speaketh earthly things and what he hath learnt upon the Earth but he that is from Heaven speaketh those things which he learnt in Heaven viz. those things which he hath seen and heard from God The Baptist seems to allude to the manner of bearing witness and teaching in matter of fact there was need of an eye-witness in matter of doctrine they delivered what they had heard from their Master CHAP. IV. VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must needs go through Samaria JOsephus tells us a a a a a a Antiqu. lib. 20. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the custom for the Galileans in their journeying to Jerusalem to their Feasts to go through Samaria Our Country-man Biddulph describes the way which he himself travelled from Galilee to Jerusalem Anno Dom. 1601. out of whom for the Reader 's sake I will borrow a a few passages He tells us That on March XXIV they rode near the Sea of Galilee and gives the computation of that Sea to be in length about eight leagues and in breadth five Now a league is three miles After they had gone about seven miles having the Sea of Galilee on their left hands they went up an Hill not very steep but very pleasant which he saith is said to be the Hill mentioned Joh. VI. 3. Although here indeed either I am mistaken or his guides deceived him because that Mountain was on the other side the Sea However he tells us That from the top of this Hill they discerned Saphetta the Jews University All the way they went was infinitely pleasant the Hills and Dales all very fruitful And that about two a Clock in the Afternoon they came to a certain Village called by the Arabians Inel Tyger i. e. The Merchants Eye When they had taken some food and sleep their mind leaped within them to go up Mount Tabor which was not far off I fear his guides deceived him here also concerning this Mount On the twenty fifth of March they spent the whole day in traversing the pleasant fields of Basan near the Hill of Basan In the way they saw some rubbish of the Tower of Gehazi 2 Kings V. 24. and came to a Town commonly called Jenine of old Engannim Josh. XV. 34. more truly Good man Josh. XIX 21. distant from Tabor two and twenty miles a place of Gardens and waters and places of pleasure There they stayed all the next day upon the occasion of a Turkish Feast called Byram Mar. XXVII Riding by Engannim they were twice in danger once by Thieves dwelling hard by another time by the Arabs in a Wood about twelve miles thence That night they came to Sychar a City of Samaria mentioned Joh. IV. distant from Engannim seven and twenty miles They stayed there the next day It is now called Napolis Jacob's Well is near it the waters of it sweet as milk March XXIX they went from Sychar toward Jerusalem the nearer to which place they came the more barren and unpleasant they found the soil At length coming to a large Grove or Wilderness full of Trees and Hills perhaps this was Mount Ephraim From the top of the Hill they saw the Sea on the right hand and little Vessels upon it passing to Joppa About three or four in the Afternoon they came to a ruinous Town called Beere of old as was reported to them Beersheba a great City but more probably Beeroth mentioned Jos. XVIII 25. It is said that was the place where Christs Parents first mist him in their journey Luke II. 44. They would have lodged there that night being weary and hungry and having spent their Provision but they could have nothing fit for themselves or their Horses and being from Jerusalem but ten miles they went on and after having travelled five or six miles had a view of the City Thus our Country-man a Clergy-man tells us in his Book This interposition of Samaria between Galilee and Judea must be remembred when we read the borders and portions of the Tribes set out Ezek. XLVIII where Manasseh and Ephraim the Country of Samaria are bounded and set out as formerly but must not be reckoned undâ—â— the notion of Samaria as they had been Necessity it self found or made a way betwixt Judea and Galilee through Samaria because indeed there was no other way they could go unless a long way about through the Country beyond Jordan Nor was there any reason why they should make any difficulty of going through Samaria unless the hostility of the Country For h h h h h h Hieros 〈…〉 dah Zar. fol. 44. 4. For the Country of the Cuthites is clean So that without scruple they might gather of the fruits and products of it The gatherings of their waters are clean So that a Jew might drink or wash himself in
mountain than in that cursed place Saith the R. I will tell you what you are like you are like a god greedy after carrion so you when you know that Idols are hid under this mountain as it is said Gen. XXXV 4. and Jacob hid them you are acted with a greedy desire after them They said amongst themselves seeing he knows there are Idols hidden in this mountain he will come in the night and steal them away And they consulted together to have kill'd him but he getting up in the night stole away Somewhat akin to this Temple on Gerizzim was that built by Onias in Egypt the story of which you have in l l l l l l Antiqu. lib. 13. 6. Josephus and the description of it m m m m m m De Bell. lib. 7. cap. 37. Of this Temple also the Gemarists discourse n n n n n n Menacoth fol. 109. 2. from whom we will borrow a few things Simeon the Just dying said Onias my Son shall minister in my stead For this his brother Shimei being older than he by two years and an half grew very envious He saith to his brother Come hither and I will teach thee the rule and way of ministring So he puts him on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and girds him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall have the meaning of the words by and by and then setting him by the Altar crys out to his brethren the Priests see here what this man hath vow'd and does accordingly perform to his wife viz. that whenever he minister'd in the High Priesthood he would put on her Stomacher and be girt about with her girdle The Gloss upon the place saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a leathern garment but Aruch from Avodah Zarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Abba saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stomacher of the heart What the word in this place should mean is plain enough from the story it self Shimei that he might render his brother both ridiculous and odious to the rest of the Priests perswades him to perform his services with his wife's Stomacher instead of the Brest-plate of the High Priest and her girdle instead of that curious one they were wont to be girt with c. The story goes on His brethren the Priests upon this contrive his death but he escaping their hands fled into Alexandria of Egypt and there building an Altar offer'd Idolatrous sacrifices upon it These are the words of R. Meir but R. Judah tells him the thing was not so for Onias did not own his brother Shimei to be two years and an half older than himself but envying him told him come and I will teach thee the rule and method of thy Ministry And so as R. Judah relates the matter the Tables are turn'd the whole scene alter'd so that Onias perswades his brother Shimei to put on his wife's Stomacher and gird himself with her girdle and for that reason the Priests do plot the death of Shimei But when he had declar'd the whole matter as it was indeed then they design to kill Onias He therefore flying into Alexandria in Egypt builds there an Altar and offer'd sacrifices upon it to the name of the Lord according as it is said o o o o o o Isa. XIX 19. In that day shall be an Altar to the Lord in the midst of the land of Egypt And now it is at the Readers choice to determine which of these two Temples that in Egypt or this upon Gerizzim are built upon the best foundation the one by a fugitive Priest under pretence of a Divine Prophesie the other by a fugitive Priest too under pretence that that Mount was the Mount upon which the blessings had been pronounced Let the Jews speak for themselves whether they believed that Onias with pure regard to that Prophesie did build his Temple in Egypt and let every wise man laugh at those that do thus perswade themselves However this is certain they had universally much more favourable thoughts of that in Egypt than this upon Mount Gerizzim hence that passage in the place before quoted If any one say I devote an whole burnt-offering let him offer it in the Temple at Jerusalem for if he offer it in the Temple of Onias he doth not perform his vow but if any one say I devote an whole burnt-offering for the Temple of Onias though he ought to offer it in the Temple at Jerusalem yet if he offer it in the Temple of Onias he acquits himself R. Simeon saith it is no burnt-offering Moreover if any one shall say I vow my self to be a Nazarite let him shave himself in the Temple at Jerusalem for if he be shaven in the Temple of Onias he doth not perform his vow but if he should say I vow my self a Nazarite so that I may be shaven in the Temple of Onias and he do shave himself there he is a Nazarite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And ye say that in Ierusalem c. What did not the Samaritans themselves confess that Jerusalem was the place appointed by God himself for his Worship No doubt they could not be ignorant of the Temple which Solomon had built nor did they believe but from the times of David and Solomon God had fixed his name and residence at Jerusalem And as to their prefering their Temple on Gerizzim before that in Jerusalem notwithstanding all this it is probable their boldness and emulation might take its rise from hence viz. they saw the second Temple falling so short of its ancient and primitive glory they observ'd that the Divine presence over the Ark the Ark it self the Cherubims the Urim and Thummim the spirit of Prophesie c. were no more in that place VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that Messias cometh IF the Samaritans rejected all the Books of the Old Testament excepting the five Books of Moses it may be a question whence this woman should know the name of Messias for that it is not to be found throughout the whole Pentateuch From whence also may further arise a twofold enquiry more one whether the Samaritans were of the same opinion with the Sadducees the other whether those Sadducees that liv'd amongst the Jews rejected all the Books of the Old Testament excepting those of Moses only Perhaps they might so reject them as to forbid their being read in their Synagogues in the same manner as the Jews rejected the Hagiographa but the question is whether they did not use them read them and believe them as the Jews did those holy writings p p p p p p Schabb. fol. 115. 1. They snatch all the sacred Books out of the fire though on the Sabbath day whether they read or whether they read them not The Gloss is Whether they read them that is the Prophets which they are wont to read in their
Synagogues on the Sabbath-day or whether they read them not that is the Hagiographa It is likely that the Sadducees and Samaritans I mean those Samaritans that liv'd about our Saviours time and before might disown the Prophets and the Holy writings much after the same manner and no more For is it at all probable that they were either ignorant of the Histories of Joshua Judges Samuel the Kings and the writings of the Prophets or that they accounted them tales and of no value There were some amongst the Samaritans as Eulogius in Photius q q q q q q Cod. CCXXX tells us who had an opinion that Joshuah the Son of Nun was that Prophet of whom Moses spake that God would raise up to them out of their brethren like to him Do we think then that the History and Book of Joshua were unknown or disown'd by them However I cannot omit without some remarks some few passages we meet with in Sanhedr r r r r r r Fol. 90. 2. The Sadducees asked Rabban Gamaliel whence he could prove it that God would raise the dead from the Law saith he and from the Prophets and from the Holy Writings And accordingly he alledgeth his proofs out of each Book which I hope may not be very tedious to the Reader to take notice of in this place I prove it out of the Law where it is written And the Lord said to Moses Deut. XXXI 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou shalt sleep with thy fathers and rise again They say probably it is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring I prove it out of the Prophets according as it is written thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust Isa. XXVI 19. But perhaps say they this may be meant of those dead which Ezekiel raised I prove it out of the Hagiographa according as it is writien The roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Cant. VII 9. But perhaps say they it is meant they move their lips in the world I add say they though it is not I confess in the Gemarists Text because reason and sense makes it evident that this ought to be added and the Gloss confirms it Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection either out of the Prophets or the Hagiographae against the Sadducees if those Books had been either not known or of no authority amongst them And we see that the Books themselves out of which these proofs were brought were not excepted against but the places quoted had another sense put upon them and pleaded for by them s s s s s s Hieros Jevamoth fol. 3. 1. It is a Tradition of R. Simeon ben Eliezer I said unto the Scribes of the Samaritans ye therefore err because you do not interpret according to R. Nehemiah for it is a Tradition of R. Nehemiah's where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it if it have it not you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah if they be the Samaritan Scribes then do they themselves quote the ninth Psalm But further the Book of Ezekiel is quoted by a Samaritan in this story t t t t t t Ellâ—h haddthherim Rabba fol. 292. 2. 3. Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis i. e. Sychar of the Samaritans A certain Samaritan was in his company When they came to Mount Gerizzim the Samaritan saith unto him How comes it to pass that we are gotten to this holy mountain R. Jonathan saith how comes this mountain to be holy the Samaritan answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagu'd with the waters of the deluge saith R. Jonathan how prove you this the Samaritan answer'd is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man say unto her thou art the land not cleansed nor rain'd upon in the day of indignation Ezek. XXII 24. If it were so saith R. Jonathan then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos Cholin fol. 87. 1. A certain Sadducee said to a certain Rabbi He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit or the wind And he that created the wind did not make the hills for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos V. 13. The Rabbi answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool go on but to the end of the verse and thou wilt find the Lord of Hosts is his name That passage also is remarkable x x x x x x Schabb. fol. 116 1. They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volums of the Hereticks from the flames they may be burnt where they are The Gloss is The Books of Hereticks i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters or those that use any strange worship who wrote out the Law the Prophets and the Holy writings for their own use in the Assyrian character and holy language But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volums and Books of the Sadducees If by Hereticks the Sadducees are to be understood as the latter Gloss would have it then comparing it with the former they had the Law Prophets and the Holy writings writ in the Assyrian Character in the Holy language If by Hereticks the Christians are understood as in the former Gloss for as to the Gentiles there is no room to understand it of them in this place then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use It may be objected that if the Sadducees admitted the Books of the Prophets and the Holy writings with this exception only that they had them not read in their Synagogues how came they to deny the Resurrection from the dead when it is so plainly asserted in those Books To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith that no article in Religion ought to be admitted that cannot be made out plainly from the five Books of Moses Compare this with that of the Pharisees y y y y y y Gloss in Sanhedr fol. 90. 1. However any person may acknowledg the Resurrection from the dead yet if he does
another prayed or preached in the Hebrew Language according to the custom used in the Synagogues Which thing indeed the Apostle allowed so there were an Interpreter as was done in the Synagogues because that Language full of misteries being rendred by a fit Interpreter might very much conduce to the Edification of the Church I suspect also that they Judaized in the confused mixture of their voices which seems to be done by them because the Apostle admonisheth them to speak by turns ver 27. and not together Now from whence they might fetch that confusedness judge from these passages d d d d d d Megil fol. 21. 2. The Rabbins deliver In the Law one reads and one interpreters And let not one read and two interpret But in the Prophets one reads and two interpret But let not two read and two interpret And in the Hallel and in the book of Esther ten may read and ten interpret The Gloss is thus Let not one read in the Law and two interpret Much less let two read And the reason is because two voices together are not heard But in the Prophets let one read and two interpret Because the interpretation was for the sake of women and the common people who understood not the holy Language An it was necessary they should hear the interpretation of the Law that they might understand the precepts But of the interpretation of the Prophets they were not so accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prophesieth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prophesie comprehends three things Singing Psalms Doctrin and Revelation as vers 26. I. To Prophesy is taken for singing Psalms or celebrating the praises of God 1 Sam. X. 5. A Choir of Prophets shall meet thee with a drum a pipe and a harp and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall prophesy Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall sing or praise And Chap. XIX 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he went forward singing And he put off his royal garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung From this signification of the word prophesying you may understand in what sense a woman is said to prophesy Chap. XI 5. that is To sing Psalms For what is there said by the Apostle A man praying or prophesying and a woman praying or prophesying is explained in this Chapter when it is said I will pray and I will sing II. To prophesie is to preach or to have a doctrin as vers 26. Hence the Chaldee almost always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe or Learned or one that teacheth When it is very ordinarily said of those that were endued with extraordinary gifts That they spake with Tongues and Prophesied Act. X. 46. it is said that they spake with Tongues and magnified God For they prophesied is said they magnified God And that these two ways either by praysing God or by preaching and declaring the wonderful things of God Act. XI 11. III. To Prophesy is to foretel and teach something from divine revelation which is expressed vers 26. by Hath a revelation In those times there were some who being inspired with a Spirit of Revelation either foretold things to come as Agabus did a famine Act. XI 28. and Pauls bonds Act. XXI 10. or revealed the mind of God to the Church concerning the doing or the not doing this or that thing as Act. XIII 2. By the Prophets of Antioch they separate Paul and Barnabas c. VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would that ye all spake with Tongues THE words do not so much speak wishing as directing as though he had said I restrain you not to prophesying alone however I speak those things which are vers 1 2 3. But I will exhort that ye spake with Tongues when it is convenient but rather that ye prophesy He had said Tongue in the singular number vers 2 4. because he spake of a single man now he saith Tongues in the plural number in the very same sense but that he speaks of many speaking Would the Apostle therefore have this or doth he perswade it or doth he wish it if so be it be a wish I would have you all speak in the Church in the Punic Egyptian Ethiopic Scythian and other unknown tongues Think seriously to what end this could be But if you understand it of the Hebrew the end is plain VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it then THE Apostle renders in Greek the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most common in the Schools e e e e e e Bab. Chetubb fol. 39 1. Rabba asked Abai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man goes in to the woman when she is espoused what then Or what is to be resolved in that case Again f f f f f f Ibid. f. 61. 1. The wife saith I will suckle the Infant but the husband saith thou shalt not suckle him The women hearken But the husband saith that she should suckle it the wife saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be done g g g g g g Bava Mezia fol. 24. 2. One goes in the street and finds a purse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is to be done with it behold it becomes his But an Israelite comes and gives some signs of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be resolved on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Jevamoth fol. 25. 1. Let our Master teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest that hath a blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it that he lift up his hands to bless the people that is What is to be resolved concerning him whether he should lift up his hands or no And the determination of the Question follows every where To the same sense the Apostle in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What therefore is to be done in this case about the use of an unknown tongue he determines I will pray with the Spirit and I will pray with the understanding So vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it brethren that is What is to be done in this case when every one hath a Psalm hath a doctrin c. He determines Let all things be done to edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will pray with the Spirit c. That is in the demonstration of the gifts of the Spirit and I will pray with the understanding that is That I be understood by others VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that occupieth the room of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot a word very usual among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Mezia fol. 104. 1. R. Meir explained or determined in the private tongue So also R. Judah And Hillel the old And R. Jochanan ben Korchah c. The Gloss is Private men were wont to write
Syrians Assyrians Babylonians Mesopotanians and an infinite number of Israelites of the twelve Tribes sprinkled among them using also the same Language Now let us see briefly what Bibles were used in their Synagogues CHAP. V. The Hebrew Bible read in the Synagogues of the Hebrews THE Jerusalem Talmudists say a a a a a a Taanith fol. 56. 1. There were five things wanting under the second Temple which were under the first the fire from Heaven the Ark Urim and Thummim the oyl of anoynting and the holy Spirit or the Spirit of Prophesie Let the Hebrew Tongue the Prophetic Language be added also Of the Spirit of Prophesie the Babylonian Talmudists have these words also b b b b b b Sotah f. 24. 2. From the death of the later Prophets Haggai Zechary and Malachi the holy Spirit ceased from Israel In the first generation indeed after the return out of Babylon that the gift of prophesie flourished those Prophets and indeed very many others do witness if we believe the Masters of the Traditions For thus they speak c c c c c c Hieros Megil fol. 70. 4. Among the eighty Elders who opposed the statute of Esther and Mordecai concerning the Feast of Purim as if it were an innovation in the Law more than thirty were Prophets But that generation being extinct the gift of Prophesie vanished also and appeared no more before the morning of the Gospel To this that of St. John hath respect Chap. VII 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost was not yet and Act. XIX 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have not heard whether there be any Holy Ghost Whether the use of the Mother Hebrew Tongue was continued in that first generation as the gift of Prophesie was continued we shall not dispute this certainly we cannot pass by that those Books of the sacred Canon which were writ in that generation viz. Chronicles Ezra Nehemiah Esther Haggai Zechariah Malachi only a little in the Book of Ezra excepted all were written in the Hebrew Language Whether the Hebrew Language were at that time the vulgar speech or not without all doubt in the ages following the Syriac or Chaldee was the Mother Tongue both in Babylon and Palestine and yet the Hebrew Bible was read in their Synagogues not understood by the common people but rendered into Chaldee their Vulgar Tongue by an Interpreter The Gemarists assert that it was so done in that first generation while they thus explain those words of Nehemiah Chap. VIII 8. d d d d d d Megil f. 2. 1. Nedarim fol. 37. 2. They read in the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explaining it that is with the Targum In all the following ages these things obtained e e e e e e Massech Sopher cap. 1. hal 6. â—â— any write the holy books in any Language or in any Character yet he shall not read in them publicly in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be written in Hebrew f f f f f f Hieros Megil fol. 74. 4. R. Samuel bar Rabh Isaac went into the Synagogue and saw a Minister there interpreting and not any standing by him for an Interpreter He saith to him This is forbid you for as the Law was given by a Mediator so it is to be handled with a Mediator Hence were there so many and so accurate Canons concerning an Interpreter in the Synagogues g g g g g g Bab. Megil fol. 23. 2. He that reads in the Law let him not read to the Interpreter more at one time than one verse The Gloss saith Left the Interpreter mistake And h h h h h h Ibid. f. 25. 1. The deed of Ruben is read but it is not intepreted The deed of Thamar is read but it is not interpreted The first History of the golden Calf is read and interpreted the second is read but is not interpreted Where the Gloss is That History which Aaron himself relates of the Calf is called the second History of the Calf In it are thâ—se words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there came out this Calf Therefore that story is not interpeted lest the common people err and say That there was something that came forth from it self But they understood not the Hebrew Text it self Let that be marked The Gemarists go on R. Chaninah ben Gamaliel went to Chabul and hearing there a Minister of the Synagogue reading those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass when Israel dwelt He said to the Interpreter Be silent and interpret not and the wife men commanded him Very many passages of that nature might be produced whereby it appears plain that the Hebrew Text was read in the Synagogue of the Hebrews that is of those of Babylon and Palestine and whose so ever Mother Tongue was Syriac or Chaldee But whether it were read in the Synagogues of the Hellenists further enquiry must be made CHAP. VI. What the Iews think of the Versions THOSE Canons which we have cited concerning reading and interpretation do they bind the Jews Palestines and Babylonians only or other Jews and the whole Nation wheresoever dispersed Those Canons are in both Talmuds and as all other Traditions comprised in that Book do bind the whole Nation unless where the reason of times and the difference of places dispense so why should not these bind concerning reading the Law and the Prophets in the Synagogues out of the Hebrew Text The whole Jewish Nation were carried out with the highest zeal and veneration towards the Hebrew Text which to neglect in the Synagogues was accounted among them for a high impiety It was read in the Synagogues of the Hebrews and rendred very frequently in the very words of Onk los and Jonathan And why were not the Targumists themselves read rather and the business done by fewer Because the original Text is by no means to be neglected And why the Hellenists should be cooler in this business than the Hebrews who can give a reason Therefore how much the more zeal and honour they had for the Hebrew Text so much the less greatful to them was the Version of it into another Tongue For they thought so much of honour vertue and worth departed from the holy Text as that Language or those very letters were departed from I. In that Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Books pollute the hands whereby as they say the worth of those Books is proved if there be made any change of the Language or Characters so much they believe the nobility of them is diminished a a a a a a Jadaim cap. 4. hal 5. For the Targum if it be written in Hebrew and the Hebrew Bible if it be written in the Language of the Targum and the writing changed they defile not the hands and indeed those Books do not defile the hands
unless they be writ in Hebrew II. It is disputed b b b b b b Schabb. fol. 115. 1. Whether it be lawful to snatch the holy Books out of the fire on the Sabbath day when that cannot be done without some labour And it is concluded without all scruple that if they are wrote in Hebrew they ought to be snatched out but if in an other Language or in other Characters then it is doubted Yea R. Jose saith They are not to be snatched out III. It is disputed further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the holy Books so written shall come to your hands whether you may destroy them with your own hand either by cutting or tearing them or throwing them into the fire and it is concluded indeed in the negative which yet is to the same effect as though it were determined in the Affirmative Let them be laid up say they in some foul place where they may be consumed by themselves And it is related of Rabban â—â—â—aliel first that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Job made into a Targum was brought to him he commanded that it should be buried under a heap of stones Which example also a certain Rabbin afterward urgeth to his great grand-son Gamaliel that he also should bury under ground the Book of Job Targumized which he had in his hand to be consumed The Book of Job Targumized was that Book translated into the Chaldee Language the Mother Tongue of the Nation the Tongue into which the Law and the Prophets were rendred in the Synagogues and yet by no means did they tolerate the Version of that Book which indeed was not read in the Synagogues though rendred in that Language much less would they tolerate the Version of the Law and the Prophets into a more remote and more Heathen Language These things well considered one may with good reason suspect that the Jews thought not so honourably of any Version as to cast away the Hebrew Bible and to espouse that in the room of it And what they might or did think concerning the Greek Version of the LXX as it is called let us as much as we can briefly search CHAP. VII A Comparison of the History of the LXX as it is in Iosephus and as it is in the Talmudists THE story as it is in Josephus and Aristeas hath no need to be repeated being so well known to all From which how vastly different is it from the story as it is related in the Talmudists Which we transcribe verbatim from Massecheth Sopherim a a a a a a Cap. 1. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a story of five Elders who transcribed the Law for Ptolomy the King in Greek And that day was bitter to Israel as the day wherein the golden Calf was made Because the Law could not be turned according to all things requisite to it And again there is a story of King Ptolomy that he assembled seventy two Elders together and disposed them into seventy two Cells But he revealed not to them why he had assembled them But coming in to every one of them said to them write me out the Law of Moses your Master God put council into each of their hearts that their minds agreed in one And they wrote out for him the Law by it self But they changed thirteen places in it The Babylonian Talmud f relates the story in the like manner this only excepted â— In Megill that there is no mention of the five Elders as also that this clause is wanting They wrote out the Law for him by it self I. Josephus speaks glorious things of letters sent from the King to the High Priest sending for Interpreters of Presents sent to Eleazar and other things consecrated to the Temple of many Talents spent by Ptolomy for the redemption of the Jews of honourable rewards conferred upon the Interpreters all which according to the account of Josephus and Aristeas amounted to such a sum that one might with reason believe the whole Alexandrian Library was not worth so much yea a whole years tax of Egypt would scarcely have been of that value But of all this there is deep silence in the Talmudists and yet usually they want not either for Will or Elocution when something is to be declared for the glory of their own nation They are not silent of the gifts of Monobazus and Helena Nicanor Ben Kattin c. of the gifts of Princes either given or lent to their Rabbins but of these vast expences of Ptolomy there is not one Syllable II. In Josephus the Interpreters are sent for by letters and that under that notion that they should interpret But in the Talmudists they are convened being altogether ignorant what they must do III. In Josephus they turn the Law at least into Greek in the Talmudists it is obscure whether they translated any thing at all Of the five Elders indeed it is said in terms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they transcribed in Greek that is they turned as the word which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret sufficiently explains But of the Seventy there is no such thing but only this That they transcribed the Law by its self and changed thirteen places in it There is a passage indeed where the Babylonian Talmudists are brought in with their relation whereby one might think that they intimated that the Seventy translated into Greek Our c c c c c c Megil f. 9. 1. Masters say they permitted not that the holy Books should be transcribed but into Greek And it is a Tradition R. Judah saith when they permitted to transcribe in Greek they permitted it of the Book of the Law only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that because of that which happened to King Ptolomy Or let it be as it is rendred by some Whence the work was begun with Ptolomy the King But if any should say that they transcribed indeed in Greek that is the Hebrew Text in Greek letters and translated not you would scarcely refute him out of the Talmudists especially when elsewhere they distinguish between writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Language d d d d d d Scabb fol. 115. 1. that is in the Characters of any Language and writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Version into any Language and when there was a publication and edition of a double Hebrew Text in Origens Hexapla and Octapla e e e e e e â—piphan haeres 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hebrew and Greek Characters he seems not to have been without his Copy in which the Hebrew Text it self was written out in Greek Letters What at length does that mean They writ out the Law by it self Certainly either this They transcribed the Law only and not the other Books or rather they transcribed the Hebrew Law it self in Hebrew and turned it not They wrote out say they the
again but he writes and he writes again And herein he imitates the acting of the trying Priest again For he as the Jews expound his acting first denounced the curses then made the Woman drink the bitter waters and then he denounces the same curses again So Christ stoops down and writes some such thing it is like of the same nature and then potions these whom he tries with that draught that went down so bitter with them He that is without sin c. and then stoops down and writes again which while he is doing They being convinced by their own consciences went out one by one c. I have been the longer upon the whole story partly to unfold these things that are most material in it which it may be every eye doth not observe in reading of it and partly to vindicate it to its native and genuine authority of Evangelical and Divine And now to speak of the words and passage in the Text. The first gloss we may make upon them may be in silence and wonder For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you hear of strange things in it 1. That the Consciences of such men as these should be brought to any conviction at all men sworn to mischief and to be unconscionable 2. That so many such Consciences should be convinced all alike and altogether and all at one stroke For the very words intimate that they were some number and that conviction seized upon the whole number 3. That they should be convinced with these few words He that is without sin c when they had taken no thoughts of any such thing before 4. That they should be so overpowred by conviction as to their own shame before the multitude to proclaim their guilt by departing away and not standing to it But by way of Doctrine hence So little is any man able to stand before or to stand against the Conviction of his own Conscience when Christ is resolved to set it on And this is that I shall insist upon out of the words which ariseth very pregnantly out of them and lieth very plain in them to be observed That little is any man able to stand before or to stand against the Conviction of his own Conscience when Christ sets it on Think you that if the poor guilty Delinquent that stood now at the bar had spoken the very same words to them that our Saviour doth that they would have had the same effect upon them Had she said He that is withoâ— sin among you let him â—ast the first stone at me do you think they would have parted with Conviction of Conscience as they did Their answer to another poor person that was innocent that went about a little to instruct them Thou wast altogether born in sin and dost thou go about to teach us in the next Chapter may give you a guess what their answer would have been if she had gone about thus to try them Thou a whore just now taken in the act of adultery and dost thou go about to reprove us But it is Christ that speaks the words and Christ resolved to set conviction home upon them to shame them before the company and to confound them in their own Conscience and therefore he sends Thunder with his Lightning adds his Power to his Word and with these two edges of the Sword of his mouth he cuts so keen that they are neither able to avoid the stroke nor to abide it So little is any man able to stand before or to stand against the Conviction of his own Conscience when Christ is resolved to set it on For the proof and attestation of this truth I might call for all the mourning men and mourning women that ever were in the World either under the torture of horror of Conscience or under the pangs of Remorse I might call even Heaven and Hell to bear witness to it either the Saints in glory that have been here so convinced of their duty that they were not able nay not so much as to be willing to stand against it or the damned in Hell eternally so convinced of their guilt and condition that they are utterly unable to stand before it But as he once that had received an unjust sentence of death against himself from a wicked Judicature cited all his sentencers within such a time to answer God and him so let me make such a challenge what Conscience soever is here or in all the World that is most unconscionable that can swear and forswear lie and oppress whore and drink or commit any sin without remorse or feeling Whosoever is come or shall come to this present meeting and occasion with intent to take a false Oath to bear false Witness to lay in a false Plea or to maintain a wrong Cause I chalenge every such a Person every such a Conscience at one time or other either in this life or within a moment after he is departed out of it to bear witness and to subscribe to this truth That little is any one able to stand before or against the conviction of his own Conscience c. To speak of Conviction of Conscience at such a time and meeting as this is to speak of an Assise in the Soul at the Assise of the County of Conviction of Conscience at a time when Conscience and Conviction had need to be stirring in a special manner A subject for discourse very agreeable to the occasion could I but frame a discourse adaequate to the subject But I must crave your help and assistance for such a work that as I am to speak of Conscience and Conviction so your Consciences would go along and speak also to it and make out in the discourse of your own Conscience what I speak too short concerning Conscience or Conviction That whereas all that I can speak will be but as a very short note in the Index you would turn into the book of your hearts and see how largely you can read it there You see thereby three things plainly before us to speak unto Conviction of Conscience and Christs setting it on and man unable to withstand such setting on No one of which but might take up more time in discourse than is allotted and therefore I shall twist all together in these considerations I. First Being to speak of Conviction of Conscience I may begin much after that oenigmatical stile that the Apocalyptick useth in speaking of the eighth beast in Revel XVII 8. where he saith That he was and is not and yet he is So there is Conviction of Conscience that is not Conviction and yet it is As there are too many in the World that have no Conscience at all and yet have a Conscience As Absoloms long hair signified he was a Nazarite and under a vow but Nazarism in an Absolom signified as good as nothing and yet as to his condemning it signified something There is Conviction of Conscience if we may call it Conviction of Conscience that
to the wisdom of this World are the great matters and mysteries of the Gospel and of Salvation The Judgment to come that he speaks of in this verse he characters or pictures in divers colours or circumstances I. The object of it He shall judge the World II. The manner He shall judge it in Righteousness III. The time At a day which he hath appointed IV. The agent to be imploied in it The man whom he hath ordained V. And lastly the certainty of it He hath given assurance thereof c. There is some controversie about the translating of that clause He hath given assurance In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will admit a double construction The Vulgar Latin and the Syriack gives one our English and the French another The Vulgar Latine renders it Fidem praebens omnibus Which I should have supposed might freely have been rendred in the sense our English gives Giving assurance to all but that I find some expositions constrain him another way viz. Affording faith to all and the Syrian inclines the same way for it renders Restoring every man to his faith or to faith in him As if the meaning were that God by the Resurrection of Christ did restore the World to faith and believing from that ignorance and infidelity which it lay under before which is a real and a very noble truth but I question whether that be the Apostles meaning in this place For he is shewing That God had appointed an universal Judgment and hath ordained Christ to be Judge and for proof and confirmation of both especially of the latter he saith as our English well renders he hath given assurance and as the French he hath given certainty in that he hath raised and the Greek very clearly bears such a sense And this to be the sense that is intended is yet further clear by observing the argumentation of the Apostle in this place Read the verse before The times of their ignorance God winked at but now commandeth every man to repent Because he hath appointed a day c. Why Was not this day appointed before that time that Christ was risen The Jews will tell you that Heaven and Hell were created before the World then certainly the Judgment that was to deem to Heaven or Hell was appointed before But our Saviour in the sentence that he shall pronounce at that Judgment Matth. XXV Come ye blessed of my Father receive the Kingdom prepared for you c. shews that the appointing of the day of Judgment was of old time long and long ago before Christs Resurrection but the Apostle tells that he had never given such assurance of it before as he did then by raising him that should be Judge The Apostle at this portion of Scripture doth plainly shew three things First He lays down a doctrine Secondly He proves it And thirdly He makes application His doctrine is That God hath appointed a day wherein he will Judge the World in Righteousness His proof From Gods own real vouchment He hath given assurance in that he raised Christ from the dead His application therefore Let all men in every place repent I should deserve a just censure if I should refuse the Apostles method to take another and not tread in the steps of that Logical proceeding that he had printed before Yet I shall decline to insist much upon the confirmation of the doctrine as a particular head by it self since the taking up the second thing the proof of it is the doing the same thing Only I shall call out as the Prophet Esay doth in the place cited who assoon as he had said Thy heart shall meditate terrors presently subjoyns where is the Scribe c. So while our heart is meditating of terrors of the thing we are speaking this day which God hath appointed wherein he will Judge the World c. Where is the Sadducee where the Atheist where the Disputer of this World What say they to this thing I. The Sadducee will tell you That there is no Resurrection neither Angel nor Spirit Act. XXIII 8. And would perswade us that Moses was of the same opinion because he speaks not of any such things in terminis in all his book It is a common received opinion among the Learned that the Sadducees refused all the Books of the Old Testament but only the five Books of Moses If they mean it absolutely I must confess my small reading hath not taught so far as to be satisfied in that But if they mean it with some qualification then I believe the thing is very true In such a qualified sense as to say the rest of the Jews refused the third part of the Bible which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians render the word Hegiographa that is they refused to have it read in the Synagogue The Law and Prophets they read there every Sabbath Act. XIII 15. but admitted not the reading of Job Psalms Solmons books Daniel Lamentations Chronicles Ezra c. not so much out of the undervaluation of those books but because they accounted the other were sufficient So if you say the Sadducees admitted no other Books of the Old Testament to be read in their Synagogues on the Sabbath but only the books of Moses I doubt not but you speak very true but that they utterly rejected and made nothing of the rest of that Sacred Volume I am yet to seek for satisfaction And I suppose something may be said out of the ancient records of the Jews that might countenance the contrary but it is not now time and place to enter into such a discourse But you will say If they had them in their closets though not in their Synagogues If they read them though not there If they believed them how could they be ignorant of the resurrection Judgment to come and World to come of which there is so plain declaration in the rest of the Old Testament though not in Moses The answer is easie Because they had this principle that nothing is to be believed as a fundamental Article of Faith but what may be grounded in Moses The very Pharisees themselves did not far differ from them in this principle and I could produce a Pharisee in their own writings saying That if a man believed the Resurrection c. yet believed not that it was taught and grounded in the Law of Moses he should not be Orthodox Now why Moses did so obscurely intimate these great fundamentals in comparison of other parts of the Bible I shall not trouble you with discussing though very acceptable reasons may be given of it We find the Resurrection asserted by our Saviour out of Moses by one argument and we find it asserted by many arguments by the Pharisees against the Saducees in the Jews own Pandect and so we leave the Sadducees to take his answer and confutation there But II. Behold a worse then a Sadducee is here and that is a Christian
of the nature of this work which will speak it moral and upon that account fit to be used in the Christian Church And secondly the Evidence of the use of it in the first times And first of the Nature of this Duty Many things are spoken of the excellency of the book of Psalms and many may be spoken of the Excellency of singing Psalms I may allude to that expression Many daughters have done virtuously but thou excellest them all So may I say in reference to this Duty all Duties are excellent but this includes all In singing of Psalms there is what is in other Services and more Prayer is our duty Praise speaking of Gods works singing are our Duties but this last is all it is like the holy Incense mixt of all these perfumes The excellency of this duty will appear further under these four heads First It is an action that helps up and keeps up the heart in a Spiritual frame as much as any See the Apostle arguing for singing upon this account V. Ephes. 18 19. Be filled with the spirit Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your hearts to the Lord. And V. James 13. Is any among you afflicted Let him pray Is any merry Let him sing Psalms If the heart would be up in mirth use this to help it up being not yet come into frame If it be up use this to keep it that it be not transported The Heart by spiritual musick is called up to beat in the right mean As David by his Harp calmed Sauls spirit so this is proper to beat down immoderate mirth And so on the other hand it is proper to free the mind of lumpishness and sadness as Elisha being put into a passion and disturbance at the sight of the King of Israel called for Temple Musick to pacifie and allay his discomposed mind 2 King III. 14 15. And Elisha said as the Lord of Hosts liveth before whom I stand surely were it not that I regard the presence of Jehosaphat the King of Judah I would not look toward thee nor see thee But now bring me a Minstrel And it came to pass when the Minstrel played that the hand of the Lord came upon him See a strange passage in Jer. XX. at the 12. vers the Prophets heart is quite down O Lord of Hosts that tryest the righteous and seest the reins and the heart let me see thy vengeance on them for unto thee have I opened my cause At the 14 vers his heart is lower yet Cursed be the day wherein I was born let not the day wherein my mother bare me be blessed But in the midst of these sorrows and dejections he falls to praising and singing unto God At the 13 vers Sing unto the Lord praise ye the Lord. He strives to wind up his heart to a right pitch with Sing unto the Lord. As God requires outward and inward worship so a spiritual frame for inward worship may be forwarded by the outward composure Gazing drowsiness hinders the activity of the Soul but the contrary temper furthers and helps it Singing calls up the Soul into such a posture and doth as it were awaken it t is a lively rowzing up of the heart Secondly This is a work of the most meditation of any we perform in publick It keeps the heart longest upon the thing spoken Prayer and hearing pass quick from one Sentence to another this sticks long upon it Meditation must follow after hearing the word and praying with the Minister for new sentences still succeeding give not liberty in the instant well to muse and consider upon what is spoken But in this you pray and meditate praise and meditate speak of the things of God and meditate God hath so ordered this duty that while we are imployed in it we feed and chew the cud together Higgaion or Meditation is set upon some passages of the Psalms as IX Psal. 16. The same may be writ upon the whole duty and all parts of it viz. Meditation Set before you one in the posture to sing to the best advantage eyes lift up to Heaven denote his desire that his heart may be there too hath before him a line or verse of prayer mourning praise mention of Gods works how fairly now may his heart spred it self in Meditation on the thing while he is singing it over Our singing is measured in deliberate time not more for Musick than Meditation He that seeks not finds not this advantage in singing Psalms hath not yet learned what it means Thirdly This is a Service in which we profess delight in the thing we have in hand Yea even in sad mourning ditty we delight so to mourn Psal. C. 1. Make a joyful noise unto the Lord all ye Lands serve the Lord with gladness T is a noise of joy and gladness It speaks that we delight in Gods Ordinances that we are about As Musick at Table shews we make a Feast of delight of what God hath provided Solatur voce laborem He that sings at his work shews that his work goes on with contentedness David at his harp and composing Psalms to the honour of God what delight did he take therein So that in singing there must be two things I. The Ditty to be applied by Meditation And II. Tuning the Voice to it in the best liveliness we can as delighting in the work Nay Fourthly This is a Service wherein one is cheared from another It is a joynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One takes mirth life and warmth from another a holy servor and emulation as the Seraphins Esa. VI. strive to outvy one another in praising God Who is there but while he is joyning with the Congregation in this Duty feels such an impression and excitation his own string wound up by the consort of the Quire T is a story goes of St. Austin that it was one means of his conversion the hearing the heavenly singing of Psalms at Milan As all our Duties here in publick carry some bond and badge of communion we come to pray together hear together and so profess our selves Christians together we being all Scholars in the School of Christ so this of singing together more especially speaks it out But herein is not only a sign of communion but also mutual excitation As David speaks when he was at this work Psal XXXIV 3. O magnifie the Lord with me and let us exalt his Name together We do as it were joy one another to put on all as much as we can to joyn together in the praise and honour of God I need to say no more to shew that so excellent a Duty could not but be setled by Christ with others in the Christian Church the very nature of the thing may speak it I shall therefore only speak to three things I. The warrant of Christ for the observance of this Duty II. The admonitions of the Apostle for the same purpose And
come down She is above and yet she is beneath much as the case was at Mount Sinai there was a Tabernacle above the heavenly pattern on the top of the Mount and there was a Tabernacle beneath the material building and fabrick at the foot Jerusalem that is above intimating that it is not a material building but a spiritual that the Builder is not man but God and yet that Jerusalem is come down and is also here below because it is among men and consists of men Men as lively stones being built up into a spiritual house and building as it is 1 Pet. II. 5. Most commonly in this book of the Revelations she is called by the very name of Heaven it self that where you read Heaven you must understand the Church partly because she is the only Heaven that is upon Earth partly because of the presence of God in the midst of her as in Heaven and partly because of the holy and heavenly things that are in her and partly because she is the gate of Heaven and the only passage whereby to come thither Upon all which accounts together it is no wonder that she carries the name of the heavenly Jerusalem the holy City and the holy City that came down from God And let this suffice to be spoken concerning the meaning of the New Jerusalem or what it is viz. the Gospel Church The great question and dispute is where it is And whereas our Apocalyptick saw it coming down from Heaven the great inquiry is where it lighted pitched and took its station Where is the house of the Prince and where is this City of the great King Where is the true Church this new Jerusalem The finding where it is not will be some direction how to seek it where it is and let us begin there first I. First therefore Let me say in this case much like what was said of old by the Historian concerning the City Samnium You may look for Samnium there where Samnium stood and cannot find it If you look for the new Jerusalem there where the old Jerusalem stood you will not find it there though the Jew would have you to look no where else and have it to be found no where else It is well known what the conception and expectation of that Nation is in this point how they look for a most stately Jerusalem to be built where the old one stood for a pompous Kingdom setled in the Land of Canaan sutable to such a City and for a pompous Messias riding in the midst of both with stateliness sutable to both I shall say no more to this opinion but briefly only this for it is not worth speaking much unto That this opinion helped forward the murther of the true Messias when he came among them And I much wonder whether the opinion that produced so bad an effect then can come to any good effect at any time Because our Saviour Poor Jesus did not bring so much pomp and gallantry with him as that opinion expecteded he was looked upon by them as a false Messias and under that notion they made him suffer And it is more than suspitious that such an opinion can prove good solid and succesful never that proved so very fatal and mischievous then It is true indeed that the Prophet Ezekiel doth delineate his visionary Jerusalem as seated in the very place where the old had been for indeed there was then a Jerusalem to be built there as it was after the return out of captivity But whosoever shall take measure of the dimensions that he giveth to his City in space and compass will find it to come near if not to equal the space and compass of the whole Land of Canaan And this Apocalyptick the best interpreter of that Prophet measuring his square new Jerusalem at vers 16. of this Chapter finds it to be twelve thousand furlongs or fifteen hundred miles upon every side of the square six thousand miles about and the wall about it also fifteen hundred miles high The wall of Salvation Esa. XXVI 1. So that these things considered a mystical or spiritual sense is enforced here and for a literal one there is left little or no room at all And we must look for the new Jerusalem somewhere else then where the old one stood for there is not room for it Where then shall we seek next since we cannot find it there Here II. I cannot but remember the story in 2 Kings VI. The Syrians are seeking Elisha at Dothan and he strikes them blind and this is not the way says he this is not the City but follow me and I will bring you to the man whom ye seek and he brought them to Samaria We are seeking the new Jerusalem and there are those that will tell you but you must let them blindfold you the first that you of London we of England are out of the way if we look for any new Jerusalem any true Church here among us but follow them and they will lead you where it is and they will bring you to Rome A place where I should as little seek for the new Jerusalem as I should have sought for the old Jerusalem in Samaria or as I should have sought for true worshippers and the place of true worship at Sichem and mount Gerizim When they pretend to lead you to the new Jerusalem and bring you to Rome they could hardly lead you to any place under Heaven more unlikely where to find the new Jerusalem then there Our Divines in their writings have evidenced this abundantly and I shall not trouble you with rehearsing any thing they have spoken I shall only lay these four Scriptural considerations before you easie to understand and carry away and even out of them let any impartial judgment censure and determine in this case And first Two concerning the place and City And then two concerning the Church and Religion I. Concerning the Place and City First As the new Jerusalem is never mentioned in Scripture but with an honourable and noble character so Rome on the contrary is never spoken of under any name or title but with a character as black and dismal One Memoir only excepted which is in her story as Abijah was in the family of Jeroboam 1 King XIV 13. the only one there in whom was found any thing that was good And that is that there was once a Church there whose faith was renounedly spoken of through the whole world Rom. I. 8. There was so indeed and there could not be an Antichristian Church there unless there had been a Christian Church there first since There must be a falling away first that the man of sin might be revealed 2 Thes. II. 3. The first mention that you have of Rome in Scripture is in Numb XXIV 24. under the name of Chittim and there it is branded for the great oppressor and afflicter of Nations and it is finally doomed to perish for ever Secondly
better learned the Scriptures and cannot but tremble at such blasphemy but are no whit moved by the boldness and confidence of it the less to own and maintain that the Holy Ghost that gave the Scriptures breathetâ— in the Scriptures in Majesty and Power In Power to convert Souls and in Majesty to confound confidence in mans own Wisdom We should look upon the Majesty of Scriptures viz. so as to bow to it and not to make it bow to us My meaning is not for any adoration to the book or papers wherein Scripture is written as the Jews keep a great deal a do with the very book of the Law little short of adoration but to bow to that Divine Wisdom and Authority that shineth there That remarkable passage of the Apostle hath been observed by many as it is very observable Rom. VI. 17. You have obeyed from the heart that form of doctrine whereto you were delivered as the Original Greek carries it and so some of your margins give intimation whereas in the Text it is which was delivered to you The Scripture is delivered to us so as we rather are delivered up to Scripture much like the same Apostles expression in another place and another case Phil. III. 12. I apprehend but am apprehended We are delivered up to the Scriptures as they are to be our Masters and not we theirs As another Apostles expression is We are to be doers of the Law and not Judges to be students of the Scriptures doers of the Scriptures not their judgers You know who say I will not believe the Scriptures for themselves unless they could shew their own Authority Let them shew me in Scripture where the Scripture tells that all the books in the Bible are Scripture where it said such a book was written by such a pen-man or else how should I believe that all the Bible is Scripture How should I believe that the books were written by such and such pen-men Let them chuse whether they will believe it or no may God say but at their own peril He never intended to satisfie every mans curiosity and crosness and cavilling but he hath given the Scripture in Authority and Majesty and if men will bow and submit to it well and good and if they will not let them see how they will answer it another day If a prisoner at the bar should not own the Authority of that venerable Peer to judge him unless he should particularly fetch out his Commission and shew it him what would you call such peevishness madness or impudency or both or worse The application is easie enough II. Difficulties and things hard to be understood in Scripture is one part of the majestickness II. of Scripture and it is good to judge of such difficulties aright One once reading the crabbed and most obscure Poet Persius and not being able with all his study and endeavour to make sense of him he flung him away with this saying quoniam non vis intelligi because thou hast written so as if thou resolvedst not to be understood I am resolved not to be at pains and study to understand thee Are the difficulties of Scripture of this nature Are they the resolved purposes and purposed resolutions of the Holy Ghost not to be understood Did he write them intentionally that men should never come to know the meaning of them If this were so the inference of the Papists were eousque something reasonable therefore meddle not with them for they are insuperable but it is no such thing for the difficulties of Scripture are of another end and intention And let us consider of them briefly in these two or three Particulars 1. Though we say There are difficulties in Scripture yet we dare not say the Scriptures are difficult Peter saith Some things in Pauls Epistles are hard to be understood he will not say Pauls Epistles are hard 2 Pet. III. 16. The Holy Bible is like the Holy Land some part indeed mountainous and rocky and hard to be travailed over but the greatest part pleasant plain champaigne and valley Like any clean beast or fowle that might be eaten some bones but the far greatest part flesh now it were but a mad kind of inference never go about to eat the flesh because thou canst not eat the bones Men indeed have made an obscure Bible but God never did As Solomon speaks God made man righteous but they found out sundry inventions So God made the Bible plain as to the main of it but men have found out inventions of Allegorizing Scepticizing Cavilling that would turn light into darkness but that the light shineth in darkness and the darkness comprehends it not That which God hath sanctified do not thou call common and that which God hath made plain do not thou darken nay do not thou say it is dark How plain as to the general is the history in Scripture How plain the commands exhortations threatnings promises comforts that are written there Take a Sunbeam and write and is it possible to write clearer And what Must not the Laiety and unlearned meddle with Scripture because it is too obscure I doubt their meaning indeed is because it is too clear and will discover too much 2. These difficulties that are in Scripture which indeed are not a few are not a noli me tangere to drive us from the study of the Scriptures as the inference would be made but they are of another kind of aim and tendency They are not unriddleable riddles and tyring-irons never to be untied but they are divine and majestical sublimities not to check our study of Scripture or of them but to check our self confidence of our own wit or wisdom They are not to drive us from the holy ground where God shines in Majesty in the flaming bush but to teach us to put off our shoos at the holy ground not to stand upon our own skill or wisdom but to strike sail to the Divine Wisdom and mysteriousness that shineth there Not to disharten us from study of the mysteries of God but to teach us in all humility to study them the more That obscure passage Dan. IX 27. about the abomination of desolation is not that for the obscurity we should cast away the book not meddle with it but that we might read and study the more presly that we may understand Matth. XXIV 15. It is true That God never intended that all men in the World should understand Scripture alike nor that all men in the World should be able to study the Scriptures alike or have opportunities to do it yet these two things we may observe as to Gods will and disposing in this case I. That God would have all to study and meditate on the Scriptures according to their capacities The Scriptures do so frequently and urgently call upon all to this purpose that I suppose it is altogether needless to go about to prove it Thou shalt meditate therein day and night Thou shalt
meditate therein when thou sittest down and risest up when thou sittest in the house when thou walkest in the way and various such passages as these require and ingage all sorts and conditions of people to this study and meditation according to their several capabilities and atcheivances In some important points of Divinity some men have sometimes mistaken in stating them by mens benefit rather than by their duty If you did so in this point it would make one very good piece of an argument study the Scriptures for you may benefit by study of them But take the other and it argueth more strongly study the Scripture for it is your duty God calls for it lays his command upon you to do it the best you can II. Therefore upon this we may make such another inference as Samsons mother doth Judg. XIII 23. If the Lord were pleased to kill us he would not have accepted an offering neither would he have shewed us all these things If the Lord were pleased that the Scriptures should not be understood he would never have written them he would never have charged all to study them God never writ the difficulties of the Scripture only to be gazed upon and never understood never gave them as a book sealed and that could never be unsealed that learned and unlearned alike might never see what is in them but that they might be more seriously read more carefully studied that so being understood and practised they might become the means of Salvation unto all A SERMON Preached upon DANIEL XII 12. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days 13. But go thou thy way till the end for thou shalt rest and stand in the lot at the end of days DOTH he not speak riddles T is hard to tell whether verse is harder And I have chosen to speak to them partly that I may explain them partly in subsequence to my late discourse about Gog Rev. XX 8. I shewed that meant an enemy to true Religion and more particularly the Pope styled by the name of the old Enemy Ezek. XXXVIII XXXIX I shewed that Gog was Antiochus that laid wast the Jews Religion and would force them to turn to the manners of the Heathen that forbad them Circumcision Law Religion forbad the daily Sacrifice and profaned the Altar with Swines flesh and sacrifices abominable and offered to Idols I cited that that speaks concerning him Chap. VII 25. He shall speak great words against the most High and shall wear out the Saints of the most High c. until a time and times and the dividing of time that is a year two years and half a year or three years and an half In the verse before the Text there is mention of the same matter and there are reckoned only a thousand two hundred and ninety days From the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days For the Holy Ghost reckons by round sums near about three years and an half which he calls a time times and half a time and does not punctually fix upon the very exact sum And so in the Book of the Revelations where allusion is made to the same space of time viz. three years and an half it is sometimes expressed by a thousand two hundred and sixty days as Rev. XII 6. The woman fled into the wilderness where she had a place prepared of God that they should feed her there a thousand two hundred and threescore days Sometimes by forty two months Chap. XIII 5. And there was given to the beast a mouth speaking great things and blasphemies and power was given him to continue forty and two months You have both in Chap. XI 2. They that tread the holy City under-foot forty and two months And vers 3. I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore days Now let your thoughts conceive the case and state of the people and Temple in this time a thousand two hundred and ninety days three years and an half or there abouts no Law no Religion no Sacrifice but what is abominable the Temple filled with Idols the Heathen there sacrificing swines-flesh and other abominable things to their abominable gods Ah! Poor Jerusalem what case art thou in How is the gold become dim nay changed to dros What desolation of Religion is come upon thee and what bondage and thraldom under irreligion How it goes against their heart not to circumcise their children But they dare not do it How grievous to see the Books of the Law burnt and they upon pain of death dare not save them nor use them How bitter to see Altar Temple Holy of Holies all defiled with abomination and all Religion laid in the dust and they cannot help it dare not resist it What should these poor people do Wait Gods deliverance for Haec non durabunt in secula These things will not always last Stay but till one thousand three hundred thirty five days but forty five above the thousand two hundred and ninety of the Temples defilement in the verse before and there is deliverance And read two verses together From the time that the dayly sacrifice shall be taken away and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days Add but forty five days further the sum to come up to a thousand three hundred thirty five days and there is some remarkable thing done as pleading the cause of the people and Religion that had been so abused which in all probability was the death of the Tyrant that had brought this misery upon them or at least some signal thing done by God for the relief of the people who had been so oppressed But I rather believe the former The story of whose actions and death you may read in the first Book of the Maccabees Chap. I. beginning The story of which book goes almost step by step with Josephus However his death was the Mercy or some other special providence the words afford plainly these two Truths I. That the time of the affliction of the people of God is determined with God II. That it is a blessed thing for the afflicted to wait his time and determination The former Observation lies in the latter clause the latter in the former The two things the latter an inference upon the former or the former a Doctrine the latter the Use and Application of it I shall handle in the same method and order The time of the affliction of the people of God is determined with God Therefore it will prove a blessed thing for the afflicted to wait his time and determination In prosecuting either I shall not so much prove as clear
the gift of God as well as Pardon It is he that pours out the spirit of grace and supplication Zech. XII 10. Him God hath exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Act. V. 31. Therefore that man takes the interest of God and Christ out of their hands that presumes he shall give himself Repentance and that when he pleaseth Can such a man give himself life when God will not give it health when God will not give it And can he give himself Repentance when God will not give it They in the Apostle James that say To day or to morrow we will go into such or such a City c. are justly confuted by the uncertainty of their life that can so little maintain it that cannot tell how long or little it shall be maintained So those that promise to themselves repentance the next year or the other besides that they cannot promise to themselves to live to such a time and if they do can they any more give themselves repentance then than they can now Or can they presume God will give them repentance then any more than now I remember that passage of the Apostle 2 Tim. II. 15. If peradventure God will give them repentance If the Apostle put it to a Peradventure whether God will give them repentance I dare say it is past all peradventure they cannot give it themselves It is God that gives repentance as well as he gives pardon For he and he only is the giver of all grace and repentance is the gift of sanctifying grace as pardon is of justifying 2. He that hath set conditions upon which to give repentance a rule whereby to come to repentance as well as he hath set repentance the rule whereby to come to pardon And his rule is Take Gods time as well as take Gods way His way is to attend upon his word that calls for repentance to cast away every thing that may hinder repentance So his time is Betake to repentance when God calls for repentance And that is this day this very hour every day every hour We hear of to day and while it is called to day in the claiming of mans duty but we never hear of to morrow or the next day much less of the next month or next year or I know not how long to come How ever this man in the Text neglected Gods time all his life and yet sped well enough at his later end because God would make him a singular example of Gods mercy and Christ's Purchase and triumph yet canst thou find no reason in the world to expect the like mercy if thou neglectest Gods time unless thou canst think of Gods setting thy name in the Bible for a monument to all posterity as he did this mans The Rule of our duty that we go by and not by Providence especially miraculous and extraordinary Now the rule of our duty teacheth that we delay not any time but to it to day while it is called to day And as our Saviour's lesson is about not taking care for to morrow in respect of food and clothing so we may say We are not to put off the care till to morrow in respect of repentance and amendment Object But do you think that Death-bed repentance never speeds well There have been many that have not betaken themselves to repentance nay nor never thought of repenting till death hath been ready to seize on them and yet then have shewed great tokens of repentance and have made a very hopeful end Answer We must distinguish the rule of our duty and the rule of judging others The rule of our duty is plain and legible the rule of our judging others is not so plain if so be we have any rule at all besides the rule of Charity which not seldom is mistaken It is not for us in such cases to be so wise as either to limit God or to be too confident of our own determinations or too ready to judge The words of our Saviour may hint unto us a good caution in this case Joh. XXI 22. What is that to thee follow thou me Be not inquisitive after other mens occasions but mind thine own And this may be very pertinent counsel Venture not Salvation upon such late Repentance and venture not to have the question determined in your case but keep to the stated and fixed Rule A SERMON PREACHED upon ACTS XXIII 8. For the Sadducees say that there is no Resurrection neither Angel nor Spirit But the Pharisees confess both TWO Parties mentioned in the Text that are oft mentioned and oft mentioned together in several other places in the New Testament viz. The Pharisees and Sadducees Simeon and Levi. Brethren in evil though at enmity among themselves Samsons Foxes looking with their faces several ways but their tails meeting together in heresie and mischiaf Their Doctrine different in many particulars but both corrupt leaven and equally to be taken heed of Mat. XVI 12. Their manners different and their hearts envious one against another yet both agreeing to be vexatious to Christ and both proving alike a generation of Vipers Matth. III. 7. Parties that differed not only about this Article of Religion viz. The resurrection and the World to come but that differed even about the whole Frame of Religion For the Pharisees would have their Religion to be built upon Traditions and the Sadducees would admit of no Tradition at all The Pharisees admitted all the Books of the old Testament to be read in the Synagogue the Sadducees the Books of Moses only The Sadducees sound in this particular that they would not admit of Traditions as the Pharisees did But as unsound again in that they would not acknowledge the Resurrection The Pharisees sound in that particular in that they acknowledged the Resurrection which the Sadducees did not But as unsound again in that they so denoted upon Traditions as they did Both erring from the truth and not a little and both maintaining opinions directly contrary to the way of Salvation and directly contrary to one another It is a saying of the Jewish writers and is very true That after the death of the later Prophets Zechary and Malachi the Spirit of Prophesie departed from Israel and went up So that there was no Prophet thenceforward among them no Vision no Revelation no Oracle by Urim and Thummim at the least for four hundred years till the rising of the Gospel Ah! poor nation how art thou not stript of thy great jewel and priviledge the Spirit of Prophesie and Revelation What will now become of thee when thy Prophts are gone and such divine Guids and Teachers are no more Time was when thou mightest in thy doubting have recourse to them and they could resolve thee in thy fear have recourse to their prayers and they would prevail for thee in thy desire to know the mind of God and they would inform thee But now what
them was the greater matter whether of them the greater work Was not the Resurrection Not indeed in regard of the Power that effected both but in regard of the effect or concernment of man 1. By his Resurrection he had destroyed him and that that had destroyed the Creation viz. Sin and Satan and did set up a better world a world of Grace and Eternal Life 2. Had it not been better that Man as he now was sinful had never been created than Christ not to have risen again to save and give him life As it was said of Judas It were better if he had never been born so it were better for sinful men if they had never been born than that Christ should not have been born from the dead to restore and revive them Observe that the Resurrection of the Heathen from their dead condition took its rise and beginning from the Resurrection of Christ as Christ himself closely compares it from the example of Jonahs rising out of the Whales belly and converting Nineveh To that purpose is that prophesie Esai XXVI 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust The dead Heathen that had lain so long in the grave of sin and ignorance when Christs body rose had life put into them from that time and they rose to the life of grace For by his Resurrection he had conquered him that had kept them so long under death and bondage Now was it not most proper for the Church of the called Heathen to have a Sabbath that should commemorate the cause time and original of this great benefit accruing to them A SERMON PREACHED upon EXODUS XX. 12. Honour thy Father and thy Mother that thy days may be long in the Land which the Lord thy God giveth thee THIS is the First Commandment of the Second Table and it is the first with promise Eph. VI. 2. Why it is the first of the second Table the reason is easie because when the second Table teaches our duty towards our Neighbour it is proper to begin with the Neighbour nearest to us such is our Father and Mother and with the Neighbour to whom we owe most peculiar Duty as we do to those that are comprehended under this title of Father and Mother But why this is called the First Commandment with promise is not so easie to resolve The difficulties are in these two things I. Because that seems to be a promise in the Second Commandment Shewing mercy unto thousands c. II. And if it be to be understood the first of the Second Table that hath a promise annexed unto it that is harsh also because there is no other promise in the Second Table and the First Commandment with promise argues some other Commandments with promise to follow after Now to these difficulties I Answer First That in the Second Commandment is rather a description of God than a direct Promise A jealous God visiting the iniquity of the Fathers upon the Children c. and shewing mercy unto thousands of them that love me As much Gall is mingled there as Honey as dreadful threatnings as comfort and therefore not to be looked on as a clear promise but as an argument and motive to Obedience taken from both mercy and judgment Secondly It is true there is never a promise more in the Second Table that comes after this but there are abundance of promises after in the rest of the Law And so may this be understood it is the First Commandment with promise in the whole Law from the Law given at Sinai to all the Law that Moses gave them afterwards And the first promise in the Law given to Israel is the promise of long life That thy days may be long in the land which the Lord thy God giveth thee So that here especially are four things to be spoken to I. The nature of the promise that it is a temporal promise concerning this life II. The matter of the promise Length of life in the Land which the Lord thy God giveth thee III. The suitableness of the Promise to the Command Honour thy Father and Mother that thy days may be long c. IV. The extent of the Promise to all that keep the Commandment Which four heads will lead us to the consideration of several Questions The first leads us to this Observation That the Promises given to Israel in the Law are I. most generally and most apparently promises temporal or of things concerning this life First look upon this Promise which is first in the Law and whereas it may be construed two ways yet both ways it speaks at first voice or appearance an earthly promise There may be an Emphasis put either upon Thy days shall be long or upon Thy days long in the land Honour thy Father and thy Mother that thy days may be long that thou mayst have long life Or Honour thy Father and thy Mother c. That thou mayst have long possession of the Land which the Lord thy God giveth thee and mayst not be cast out of it as the Canaanites were before thee Now take it either way what speaks it else but a temporal promise and that that refers to this life and to our subsistence in this world And so look upon those promises that are in Levit. XXVI and Deut. XXVIII and you find them all referring to temporal and bodily things And hereupon it may be observed that you hardly find mention of any spiritual promises especially not of eternal in all Moses Law No mention of Eternal Life joys of Heaven Salvation or Everlasting glory none but of things of this life Hence it was that the Sadducees denyed the Resurrection and the world to come because they only owned the five Books of Moses and in all his Books they found not mention of any such thing And therefore when our Saviour is to answer a Cavil of theirs against the Resurrection Mark XII 18 c. observe what he saith vers 26. Have you not read in the Book of Moses c. For he must prove the thing out of Moses to them or they would take it for no proof And observe also how he proves it by an obscure collection or deduction viz. because God says I am the God of Abraham the God of Isaac and the God of Jacob. Therefore they lived though they were dead Which he would never have done had there been plain and evident proof of it And which if there had been they could never have denyed it And that which we are speaking to that the promises of the Law are of temporal things is also asserted by that Heb. VIII 6. He is the Mediator of a better Covenant established upon better promises If the promises of the Law had been Heavenly promises there could not have been better promises Had they been of Grace and Glory there could not have been better promises but those of the Law were
of the Souls of Men after death believed by the Jews 1283 Spirit of Prophesie and the Holy Spirit ceased from Israel from the death of the later Prophets p. 802. The false pretenders to the Spirit how they may be discovered p. 1046. Spirit of Revelation not necessarily inferred or begotten by any degree of Holiness whatever the truth of this proved at large p. 1046. The Spirit of Holiness and the Spirit of Revelation how they differed p. 1046. The Spirit of Sanctification how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit p. 1150 1151 1152 c. Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Saints in Glory have not the Spirit p. 1150. How the Spirit worketh by the Word The having of it implies not perfection p. 1152. The several conditions of having the Spirit p. 1151 1152 c. The Spirit never leaves them that have it p. 1153. To have the Spirit implies not the Gift of Prophesie p. 1153. The difference between the Spirit of Sanctification and Prophesie p. 1154. The Enthusiasts about every one having the Spirit and the ground of it refuted p. 1156. The Spirit of Prophesie and Revelation and the Spirit of Grace and Holyness are greatly differing p. 1290. The Spirit of God can and does overpower the Hearts Tongues and Actions of Men so as to serve the design of God's Glory 1290 1291 1292 Spirits unclean what p. 175. Spirits evil and unclean the Jews supposed the first inflicted Diseases the second haunted Burying places p. 441 442. Spirits Angels and Demons distinguished among the Jews p. 483. The Sadducees denied the being of Spirits p. 1282 1284. Spirits and Angels how distinguished Page 1283 Spittle was accounted wholsom by the Jews for fore Eyes 570 Stationary Men what 278 Stock of Israel to be of the Stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Stoned what sort of Persons or Criminals were to be stoned among the Jews 579 746 Stoning and other executions were without the City and why p. 266. How performed p. 349. The whole proceeding of it among the Jews 675 Strangled things what the meaning of the Apostolick Prohibition concerning them 697 Strato's Tower what 54 Streets some were memorable in Jerusalem 34 35 Stripes what number Malefactors were to be beaten with and what kind of Scourge 439 Subterraneous places as Mines and Caves were in the Land of Israel 88 Swearing among the Jewish Doctors little set by unless it amounted to forswearing 148 149 Sychem the Metropolis of Samaria called Neapolis the Jews in scorn called it Sychar 52 53 Synagogue or Synagogues a Synagogue was only formed where there were ten Learned Men of which number Three bore the Magistracy the next was the publick Minister of it called the Angel or Bishop then three Deacons or Almoners the eighth Man was the Interpreter the two last less known p. 132 to 134. Synagogue days were the seventh second and fifth in every week Synagogues were anciently builded in Fields but following times brought them into Cities and built them higher than the rest of the Houses every one was to frequent them at the stated times of prayer p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law there was also Prayer Catchising and Sermons in the afternoon a Divinity Lecture p. 135 136. There was a Synagogue in the Temple p. 395. In the Synagogue they read standing up p. 405. He that read was appointed by the Ruler of the Synagogue and called Maphtir and was to read one and twenty verses p. 406 Christ read and expounded as was usual in that Synagogue of which he was a Member p. 406. The Minister of the Synagogue kept the Sacred Books and brought them out to be read when the company was met together p. 407. A Synagogue might be made of a dwelling House an Heathen might build a Synagogue p. 413 414. The Synagogue Minister or Bishop of the Synagogue and Ruler how differing p. 172. There were in Jerusalem four hundred and sixty Synagogues or four hundred and eighty as say others p. 35 664. Synagogue of the Alexandrians what p. 36. In every Synagogue there were three Magistrates who judged of matters of contest arising within the place p. 179 180. Whether lawful to alienate a Synagogue from a sacred to a common use 664 Syriack or Aramtan Language under the second Temple was that which went under the Name of the Hebrew 659 Syrophenician what 202 T. TABERNACLE of the Levitical Priesthood why those that serve there have no right to eat at the Altar that Christians have Page 1264 Tabernacles the Feast of Tabernacles the preparation for it and the parts of it p. 554 555. How and wherefore the eighth Day was computed great by the Jews 559 560 Tabernae or Shops where things were fold for the Temple where situate 512 Tabitha is of eternal memory in Acts 9. and in the Pages of the Talmudists p. 18. Every Maid Servant of Rabban Gamaliel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mother Tabitha p. 18. Tabitha Kumi what it signifies 342 Table Gesture or the manner of the Jews sitting there with the form of the Table 595 596 Table second The Commands of the Second Table chiefly injoyned in the Gospel and why 1064 Tables of Mony Changers in the Temple which our Saviour overthrew what 1204 Tabor was not the Mount where Christ was transfigured p. 346. Mount Tabor what and where situate 495 c. Talent what 468 Talith was a Cloak which the Jews used to wear made of Linnin 355 417 Talmud of Jerusalem and it may be the Talmudick Mishna was written at Tiberias p. 72 73. The Jerusalem Talmud is like them that made it 73 74 Tamar and Engedi are the same 7 Tarichet was a City thirty furlongs from Tiberias 71 Tarnegola the upper called Gebar or Gabara by the Rabbins 77 Tarsus was a famous Greek Academy 644 Tauros a Mountain where situate 516 Teachers of the Law and Lawyers what p. 433 434. Teachers used to sit down when they had done reading while they taught 689 Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues in Streets and ways 410 Temple of Jerusalem ten wonders referring to it p. 21. It s breadth and length p. 33 34. In easing nature within the view of the Temple though at a great distance immodest Parts were to be turned the contrary way p. 41. There was a constant Market in the Temple and Shops for that end p. 224. Some hints of the condition of the Second Temple p. 512 513 514 How long it was in building by Solomon Zorobabel and especially by Herod p. 529 530. How much the Second Temple came behind the first p. 530. There were three Temples one at Jerusalem another on Mount Gerizzim and a third in Egypt p. 540 541. The Second
Jews Barnaba and Barabba Consider 3. How common the Greek Bible or the LXX was in use among the Jews at this time and how much mixture of Greek words was used in their common language at this time as appeareth by the Syriack translater the Chald. Paraphrasts the Talmuds and others the most ancient Jewish Writers and then we have good cause to think that they that used the whole Bible in Greek and that used to speak so much Greek mingled with their Syriack language continually would not stick to utter one letter that sounded of the Greek when that letter was only and properly added to denote a proper name But you will say that the New Testament writeth Ezekias Josias Jonas and the like with s in the end as these words are written and yet there is none that can think that the Jews uttered those words so but as they are written in the Old Testament Ezekiah Josiah Jonah It is true that it is most like they did so but the difference betwixt them and these words that we have in hand is so apparent that it is hardly needful to shew it those were proper names originally these were common names made proper those had s added in the end not to shew that they were proper names but to supply the Hebrew h or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek in the end of a word cannot utter but these have s added in the latter end purposely and intentionally to make them proper names and to shew that they are so And 4. let it be observed How it could be possible for the Disciples in those words of our Saviour Tu es Petrus super hanc petram Math. 16. 18. to understand them otherwise than that Peter should be called the Rock if Christ used Cepha in both places Thou art Cepha and upon this Cepha Thou art a Rock and upon this Rock will I build my Church let any one but judge what interpretation they could make of it by his own construing and interpreting it according to the propriety as the words lie before him Therefore it is more than probable that Christ called his name Cephas uttering and sounding the s in the latter end and that the addition of that letter was not from the Evangelist but from Christ himself and that in the speech mentioned he thus differenced the words Thou art Cephas and upon this Cepha will I build my Church II. Now the reason why our Saviour giveth him this name Cephas or Rocky was not so much for that he was built upon the Rock for so were all the rest of the Apostles except Judas but because he had a special work to do about that building which Christ was to found upon the Rock For in those words upon this Rock will I build my Church he meaneth the Church of the Gentiles which was now in founding and in that building Peter had this special and singular work and priviledge that he was the first that preached the Gospel to the Gentiles Act. 10. Acts 15. 7. §. Which is by interpretation Peter For so should the word be rendred and not as our English hath it which is by interpretation a stone This is a passage like that in the verse preceding Messias which is by interpretation Christ and that Acts 9. 39. Tabitha which is by interpretation Dorcas where our Translaters have very properly observed and followed the intention of the Evangelists which is to give these proper names out of one language into another and not to give them out of proper names into common nouns And here they should have followed the same course which they have done in the margin but have refused it in the Text The Arabick and Vulgar Latine and divers others translate it Petrus according to our sense but the Syriack translateth not the clause at all Vers. 43. The day following Jansenius dare not suppose this to be the next day after that Andrew and the other Disciple followed Jesus to his own home but he thinks it was the day after Christ had named Simon Cephas The cause of his doubting is this because it being late towards night when Jesus and Andrew and the other Disciple came to the place where Jesus dwelt ver 39. he cannot suppose how Peter should be found and brought to Christ before the next day and yet he confesseth Epiphanius to be of opinion against him But it being observed that Peter and Andrew were brethren that they dwelt together Mar. 1. 29. that they fished together Matth. 4. 18. c. it will be no difficulty to conceive how Andrew might find out Peter upon a sodain and bring him to Jesus that very night that they came into Capernaum though it were late and accordingly there is no scruple to expound this day following of the very next day after Vers. 44. Bethsaida This was a Town that stood beside the lake of Gennesaret changed by Philip the Tetrarch into the form or state of a City and named by him Julia after the name of Caesars daughter so Josephus witnesseth Antiq. lib. 18. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town Bethsaida by the lake of Gennesaret he brought to the dignity of a City both in multitude of inhabitants and in other strength and called it after the name of Julia the daughter of Caesar. Bethsaida signifieth the house or place of hunting and it seemeth to have been so called because it stood in a place where was store of Deer or Venison And to this sense is that passage of Jacob to be understood Gen. 49. 21. Nephthali a Hind let loose that is Nephthali shall abound in Venison as Asher with bread and oyl ver 20. and Judah with wine ver 11. view the places in the original Now Bethsaida stood either in or very near the tribe of Nephthali as shall be shewed elsewhere §. The City of Andrew and Peter Andrew and Peter after this removed and dwelt in Capernaum Mark 1. 21 29. because they would be near Christ whose residence was there as was observed before And there Peter pays tribute for himself as in proper place Matth. 17. 27. §. We have found him of whom Moses in the Law and the Prophets did write c. Now to insist upon the studiousness of Philip and Nathaneel in the Law and Prophets as some collect it out of this expression there are these things most observable out of these words 1. That the whole Scriptures of the Old Testament are comprehended under these two heads the Law and the Prophets And so again Matth. 11. 13. Luke 16. 29. For though indeed the Law and the Prophets only were read in the Synagogues every Sabbath day as Acts 13. 15. yet the third part of the Old Testament called Cetubhim or Hagiographa did prophesie of Christ as well as the other two and so must of necessity be included here For what book of Scriptures is more full of prophesies of Christ than the book of Psalms And what