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
Promise 240 Canaan and was to be victorious against the Hagarens see Ioseph 65 Years of the Promise 241 Jos. 4. 12. and 1 Chron. 5. 10. He was unstable as water in affecting the Ioseph 66 Years of the Promise 242 Priest-hood and refusing the land Numb 16. 1 2. and 32. 1. but his father adviseth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al tother let not unstability remain Ioseph 68 Years of the Promise 244 in him Ioseph 69 Years of the Promise 245 That the scattering of Simeon and Levi among the rest of the Ioseph 70 Years of the Promise 246 tribes should be for the benefit of themselves and of others Ioseph 71 Years of the Promise 247 That Judah should be Prince and should be victorious that Shiloh Ioseph 72 Years of the Promise 248 should descend of him and that either the Scepter or Law-giver Ioseph 73 Years of the Promise 249 should continue in that tribe till his coming That Judahs habitation Ioseph 74 Years of the Promise 250 should be a country of vines so as to tie asses or colts to them and Ioseph 75 Years of the Promise 251 not to be nice of spoiling them they should be so abundant that Ioseph 76 Years of the Promise 252 he should sowse his garments in wine with treading the wine-presses Ioseph 77 Years of the Promise 253 c. Ioseph 78 Years of the Promise 254 That Zebulon should trade at Sea on both hands in the Ocean and Ioseph 79 Years of the Promise 255 the Sea of Galilee Ioseph 80 Years of the Promise 256 That Issachar should be burdned with two Kingdoms of Phenicia Ioseph 81 Years of the Promise 257 and Samaria on either hand him yet love of ease should make Ioseph 82 Years of the Promise 258 him bear and become tributary Ioseph 83 Years of the Promise 259 Ioseph 84 Years of the Promise 260 That Dan in Samson shall bite the heels of the Philistims house Ioseph 85 Years of the Promise 261 and overthrow so many thousand riders and that makes Jacob to Ioseph 86 Years of the Promise 262 look at the delivery by Christ in the like manner who should destroy Ioseph 87 Years of the Promise 263 Ioseph 88 Years of the Promise 264 Samson-like by dying Ioseph 89 Years of the Promise 265 That Gad should be hard set with the Hagarites but he and his Ioseph 90 Years of the Promise 266 friends should overcom them at last Ioseph 91 Years of the Promise 267 Ioseph 92 Years of the Promise 268 That Ashur should abound in corn and provision and Naphtali in Ioseph 93 Years of the Promise 269 venison and in him should begin the Gospel Ioseph 94 Years of the Promise 270 Ioseph 95 Years of the Promise 271 That Josephs sons should grow by Jacobs well unto a Kingdom Ioseph 96 Years of the Promise 272 and that his daughters should go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the enemy to repair Ioseph 97 Years of the Promise 273 Ioseph 98 Years of the Promise 274 the hostile tribe of Benjamin which otherwise had decayed for Ioseph 99 Years of the Promise 275 want of wives as Judg. 21. Ioseph 100 Years of the Promise 276 Ioseph 101 Years of the Promise 277 That Benjamin should be ravenous and devour the prey to themselves Ioseph 102 Years of the Promise 278 in the morning of their estate in the great slaughter of Gibeah and in stealing them wives but should divide the spoil for the good of the other tribes in the evening of their first estate by Mordecai and in the evening of their second estate by Paul Ioseph 103 Years of the Promise 279 The Apostle in Heb. 11. 21. mentioneth only Jacobs blessing the two Ioseph 104 Years of the Promise 280 Ioseph 105 Years of the Promise 281 sons of Joseph because born out of his family in a forain land yet Ioseph 106 Years of the Promise 282 Ioseph 107 Years of the Promise 283 by faith adopted by Jacob for his own children the Apostle there Ioseph 108 Years of the Promise 284 follows the LXX that in their unprickt Bibles read Matteh a rod for Ioseph 109 Years of the Promise 285 Mittah a bed World 2369 Ioseph 110 Years of the Promise 286 JOSEPH dieth 110 years old having lived to see Ephrams children Years of the Promise 287 to the third generation that is to the third generation from Ephraim or fourth from Joseph and to this the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 50. ver 23. seemeth to point to teach us to construe this to the greatest extent namely to the third from Ephraim as the like is expressed of Manasseh 1 CHRON. VII ver 21 22 23. Years of the Promise 288 EPHRAIM at Josephs death could not be less then threescore and Years of the Promise 289 fiteen years old and therefore that passage concerning his sons being Years of the Promise 290 slain by the men of Gath seemeth to have been not very long after Years of the Promise 291 Josephs death if not before unless we will conceive Ephraim to Years of the Promise 292 have begotten children after that at a very great age Zabad his son Years of the Promise 293 and Shutelah and Ezer and Elead his grandchildren probably enough Years of the Promise 294 that third generation of Ephraim meant Gen. 50. 25. were the men so Years of the Promise 295 unhappily slain by the men of Gath that were born in the land that is Years of the Promise 296 men born in Egypt but now resident in Gath and who came down to Years of the Promise 297 take away these Ephraimites cattel and slew them as they stood in defence Years of the Promise 298 and retention of them for so should I rather translate the verse Years of the Promise 299 Years of the Promise 300 and men of Gath who were born in the land slew them for they came down Years of the Promise 301 to take away their cattel so as to make the men of Gath the plunderers Years of the Promise 302 Years of the Promise 303 rather then the sons of Ephraim Ephraim their father upon the sad occurrence Years of the Promise 304 Years of the Promise 305 mourneth many days but afterward goeth in to his wife and Years of the Promise 306 giveth him that name because it went ill at that time with his house Years of the Promise 307 Israel by this time is grown to a vast multitude in Egypt The Book of EXODUS CHAP. I. World 2391 Years of the Promise 308 ABout this time Levi dieth having lived 137 years Exod. 6. 16. Years of the Promise 309 Years of the Promise 310 It is like that he lived longest of all the tribes and that because Years of the Promise 311 only his age and the age of Joseph are mentioned of all Years of the Promise 312 the rest it seemeth that the one died the soonest and the Years of the Promise 313 Years of the Promise
had seen the figure and pattern of a glorious Tabernacle so now in this second forty days fast he desireth to have a sight of the glory of God On the thirtieth day of the month A◠he goeth up again with the two Tables and beginneth another forty days fast and seeth the Lord and heareth him proclaim himself by most glorious attributes and receiveth some commands from him On the tenth day of the month Tisri he cometh down with the glad tydings that all is well betwixt God and Israel with the renewed Tables in his hand and with commission to set about making the Tabernacle CHAP. XXXV XXXVI XXXVII XXXVIII XXXIX XL. World 2515 Moses 82 Redemption from Egypt 2 AND so do Israel fall about that work which by the first day of the month Abib the first month of the next year is finished and it begun to be erected when it is set up the cloud of glory filleth it and God taketh up his seat upon the Ark in figure of his dwelling amongst men in Christ. The Book of LEVITICUS OUT of the Tabernacle newly erected God giveth ordinances for it and first concerning Sacrifice to represent Christs death as the Tabernacle it self did represent his body The whole time of the story of Leviticus is but one moneth namely the first month of the second year of their deliverance and not altogether so much neither for the very first beginning of the month was taken up in the erecting of the Tabernacle of which the story is in Exod. 40. CHAP. I. II. III. IV. V. VI. VII RUles given for all manner of sacrifices This is the first Oracle given from off the Mercy-seat There is the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first word of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written less then all his fellows and it seemeth by such a writing to hint and intimate that though this were a glorious Oracle yet was it small in comparison of what was to come when God would speak to his people by his own Son whom the Ark Mercy-seat and Oracle did represent CHAP. VIII IX THE seven days of the consecration of Aaron and his sons follow after the time of the setting up of the Tabernacle and were not coincident or concurrent with that time as the Jews very generally but very groundlesly do apprehend as Seder Olam Tanchum ex R. Joseph Baal Turim Ab Ezra R. Sol and others For 1. this command for their consecration is given out of the Tabernacle now erected as well as the rules for sacrifice were And 2. they abide the seven days in the Tabernacle Chap. 8. 33. and the very first day of the seven the congregation were gathered to the door vers 3 4. which undeniably shew that it was finished and set up when these seven days of consecration began CHAP. X. THE death of Nadab and Abihu was on the very first day that the service of the Altar began namely on that eighth day after the seven of the consecration when Aaron and his sons offered sacrifices for themselves and the people This appeareth plainly by comparing the third and fifteenth Verses of the ninth Chapter with the sixteenth Verse of this tenth Chapter and thus the service of the Sanctuary by an accident began with Death and Judgment NUMBERS IX to Ver. 15. AFter the end of the tenth Chapter of Leviticus in the proper order of story are the first fourteen Verses of the ninth Chapter of Numbers to be taken in which treat concerning the Passover For the Tabernacle being reared on the very first day of the second year of their coming out of Egypt namely on the first day of Nisan these orders and rules concerning Sacrifices and the Priests consecration were given and the eight days of Priests consecration and Sacrifices were accomplished before the fourteenth day of that month came when the Passover was to be kept by an old command given the last year in Egypt and by a second command now given in the wilderness so that this order and method is clear Now the reason why this story of this second Passover is not only not laid in its proper place in this Book of Leviticus but also out of its proper place in the Book of Numbers for the Book beginneth its story with the beginning of the second month but this story of the Passover belongeth to the first month The reason I say of this dislocation is because Moses his chief aim in that place is to shew and relate the new dispensation or command for a Passover in the second month which was a matter of very great moment For the translation of that feast a month beyond its proper time did the rather inforce the significancy of things future then of things past as rather recording the death of Christ to come then their delivery from Egypt when it hit not on that very night This story therefore of the Passover transferred to the second month upon some occasions being the matter that Moses chiefly aimed at and respected in that relation and history he hath set it in his proper place for so is that where it lies in the Book of Numbers and intending and aiming at the mention of that he hath also brought in the mention of the right Passover or that of the first month as it was necessary he should to shew the occasion of the other LEVITICUS XI XII XIII XIV XV. AFter the rules for things clean and fit for sacrifice the Lord cometh to give rules for things clean and fit to eat and clean and fit to touch for this was the tripartite distinction of clean or unclean in the Law Every thing that was unclean to touch was unclean to eat but every thing that was unclean to eat was not unclean to touch every thing that was unclean to eat was unclean to sacrifice but every thing that was unclean to sacrifice was not unclean to eat for many things might be eaten which might not be sacrificed and many things might be touched which might not be eaten And under the Law about clean and unclean there is exceeding much of the doctrine of sin and renovation touched considerable in very many particulars 1. By the Law of Moses nothing was unclean to be touched while it was alive but only man A man in Leprosie unclean to be touched Lev. 13. and a woman in her separation Lev. 12. but Dogs Swine Worms c. not unclean to be touched till they be dead Lev. 11. 31. 2. By the Law of Moses uncleanness had several degrees and Leprosie was the greatest There was uncleanness for a day as by touching a dead beast for a week as by touching a dead man for a month as a woman after Child-birth and for a year or more as Leprosie 3. Every Priest had equal priviledge and calling to judge of the Leprosie as well as the the high Priest 4. The Priests that were judges of Leprosie could not be tainted
Horhagidgad the first day of the fifth month and is lamented all that month CHAP. XXI SOme Canaanites are overcome here appeareth some glimpse of the performance of Gods promise but the people turning clean back again they begin to murmur Here the strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. and the scornful word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Manna sheweth their scornfulness and fuming Seraphim Nehashim fiery Serpents or Serpents of a flame colour sting the murmurers and the brazen Serpent lifted up and looked at cureth them a figure of better things to come Joh. 3. 14. This brazen Serpent seemeth to have named the place Zalmonah Num. 33. 42. that is the place of the image and the coming up of the Serpents upon the people seemeth also to have named the place there about Maaleh Akrabbim The coming up of the Scorpions See Josh. 15. 3. From Zalmonah they remove to Pimon to Oboth to Ije Aharim by the border of Moab they are forbidden to invade Moab Deut. 2. 9. They pass the valley Zared and here all the generation numbred at Sinai is clean gone Deut. 2. 14. They coast along Moab and Ammon and so to the other side Arnon Deut. 2. 13 18 24. In Numb 21. ver 14. there is this Geographical quotation taken out of the book of the wars of the Lord which describeth that part of the Country thus Vaheh in Suphah and the brooks of Arnon and the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab This Book of the war of the Lord seemeth to have been some Book of remembrances and directions written by Moses for Joshua's private instructions in the managing of the wars after him see Exod. 17. 14 16. It may be this Book was also called Sepher Jasher liber rectus or a directory for Joshua from Moses what to do and what to expect in his wars and in it Moses directs the setting up of Archery 2 Sam. 1. 18. and warrants him to command the Sun and to expect its obedience Josh. 10. 13. From thence they come to Beer where the seventy Elders of the Sanhedrin by Moses appointment do bring forth waters by the stroke of their staves as he had done with the stroke of his Rod this great work and wonder and this great priviledge bestowed upon so many of them maketh all the people to sing for joy Sihon and Og conquered It is now six and twenty generations from the Creation or from Adam to Moses and accordingly doth Psal. 136. rehearse the durableness of Gods mercy six and twenty times over beginning World 2553 Moses 120 Redemption from Egypt 40 the story with the Creation and ending it in the conquest of Sihon and Og The numerals of the name Jehovah amount to the sum of six and twenty CHAP. XXII XXIII XXIV XXV BAlaam cannot curse Israel but curseth Amalek their first and Rome their last enemy He foretelleth that Israel shall be so prosperous and happy that he wisheth that his end might be like theirs He returns to his own place Chap. 24. 25. that is saith Baal Turim He went to hell as Acts 1. 25. He went not home to Syris his own Country but he went homeward and by the way falls in with Midian and giveth them the cursed counsel to intangle Israel with their Daughters and Idolatry Israel is yoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal Peor not only to the Idol but to the women the old generation of wicked Israel is utterly gone and this new generation that must enter Canaan begins after their fathers with such courses as these there died for this sin 24000 men viz. 23000 by the plague 1 Cor. 10. 8. and 1000 by the hand of Justice CHAP. XXVI XXVII XXVIII XXIX XXX THE people are numbred that must go into Canaan as those had been that came out of Egypt One family of Simeon that had gone into Egypt is extinct namely that of Ohad a Prince of Simeon had been chief actor in the matter of Peor Chap. 25. 14. It may be that utterly rooted out his stock Divers Laws given CHAP. XXXI XXXII MIdian destroyed though Abrahams children Reuben Gad and half Manasseh have thereby the quieter setling beyond Jordan when they say We will build us Sheepfolds and Cities Chap. 32. 6. and when the Text saith they did so ver 34. it is to be understood that they took course for such buildings for they themselves went over Jordan and were in Canaan wars seven years CHAP. XXXIII XXXIV XXXV XXXVI ISraels two and forty stations from Egypt to Jordan the borders of the Land the Cities of the Levites the disposal of Zelophohads daughters The Book of DEUTERONOMY THE sum of the Book of Deuteronomy is a rehearsal and explanation made to the children of the Law given to their fathers the time of the Book is but two months namely the two last months of their fortieth year divided into the time of Moses his repeating the Law and dying and Israels mourning thirty days for him There can be little dislocation of stories expected where there are so few stories at all and therefore it will be the less needful to insist much upon the Book when that which we chiefly aim at in this undertaking is already done namely the laying of the story in its proper method and order only some few things it may not be impertinent nor unprofitable to observe 1. Whereas Moses is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he explains this Law Chap. 1. 1. it is to be understood that he was over against Suph in Moab and not near the Red-sea see Numb 21. 14. Vaheb in Suphah World 2553 Moses 120 Redemption from Egypt 40 2. Speaking of the exclusion of the people out of Canaan for their murmuring at Kadesh Barnea upon the return of the Spies Numb 14. he brings in the story of his own exclusion as if it had been at the same time Chap. 1. 35 36 37. whereas it was not till eight and thirty years after but thus close and concisely doth the Scripture sometime use to speak in rehearsing known stories see Acts 7. 7. 3. He speaketh to the generation then present as if they had been the generation that was already perished and consumed in the wilderness see Chap. 1. ver 26. 27 34 35 c. for he puts the murmuring at Kadesh and the decree against entering into the Land upon these men present as if they had been the men whereas those men that were properly concerned in that business were already dead and gone But he useth this manner of stile 1. Because they were abundance of them capable of murmuring then as well as their fathers they being many thousands of them indeed under twenty years and yet not so much under but that they could be and could shew themselves as untowardly and unlucky as they that were above twenty years of age And by this manner of expression Moses would bring
and only salve it with making a statute for her yearly lamentation In some time of the Judges the High-priesthood is translated from the line of Eleazer to the line of Ithamar as appeareth in Eli in the beginning of the Book of Samuel Now in all the story of the Judges we find not any one thing so likely to be the cause of rooting out of that house from the Priest-hood as about this matter of Jephtah they not instructing him better but suffering such a butchery for a sacrifice Jephtah hath a new quarrel with the Ephraimites and slayeth 42000 of them discovering them by the mis-pronouncing of a letter he might have offered many words that had Sh double in them as Shemesh the Sun Shelosha three Shalsheleh a chain but the word proposed is Shiboleh because of the present occasion It signifieth a stream and the Ephraimites are put to call the stream that they desired to pass over by the right name and they could not name it CHAP. XII Vers. 8 9 10. World 2825 Iephtach 1 Iephtach 2 IBSAN judgeth seven years He was a man of Bethlehem and thereupon Iephtach 3 imagined by the Jews to be Boaz without any ground or reason for since Iephtach 4 Iephtach 5 Rahab the mother of Boaz was taken into the Congregation of Israel were 270 Iephtach 6 years and then guess whether Boaz be likely to be active now Ibsan is renowned Iephtach 7 for the number and equality of the number of his sons and daughters CHAP. XIII And CHAP. XII Vers. 11 12. World 2832 Elon 1 ELON judgeth ten years He was a Galilean of Zebulon In the tenth Elon 2 year of Ibsan the Philistims forty years of oppressing begin mentioned Elon 3 Chap. 13. verse 1. Samson is born about this year if not in it for when the Elon 4 Angel telleth of his conception the Philistims were lords over Israel see Elon 5 verse 5. The story of his birth is joyned to the story of his life that there Elon 6 might be no interruption in the story of the Judges before him and that the Elon 7 whole history of his life and birth might lie together but in Chronical Series Elon 8 it lieth about the beginning of the rule of Elon Elon 9 Elon 10 JESSE the father of DAVID born by this time if not before CHAP. XII Vers. 13 14 15. World 2842 Elon 1 ABDON judgeth eight years He is exceedingly renowned for his Elon 2 children having as many young Nobles and Gallants to his sons and Elon 3 granchildren as would make a whole Sanhedrin namely seventy and himself Elon 4 the Head He was an Ephraimite of Pirathon and so Josephs glory Elon 5 shineth again in Ephraim as it had done in Joshua before the time of the Elon 6 Judges and had done in Manasseh in the Judges times in Gedeon Jair Elon 7 and Jephtah Ephraims low estate in the matter of Abimelech and Shechem is Elon 8 now somewhat recovered in Abdon CHAP. XIV XV. XVI World 2850 Elon 1 SAMSON judgeth twenty years A man of Dan and so as Ephraim Elon 2 and Dan had bred the first Idolatry they yield the last Judges he Elon 3 was born supernaturally of a barren woman and becomes the first Nazarite Elon 4 we have upon record He killeth a lion without any weapons findeth honey Elon 5 in the carkass proposeth a parable to thirty Philistim gallants which Elon 6 in three days they cannot unriddle and on the seventh day saith the Text Elon 7 they said unto his wife Perswade thy husband Chap. 14. vers 15. That is Elon 8 on the Sabbath day their irreligiousness not minding that day and now Elon 9 finding the fittest opportunity of talking with his wife alone Samson being Elon 10 imployed about the Sabbath duties He pays them with their own Countrymens Elon 11 spoil Fires the Philistims corn with three hundred Foxes is destroying Elon 12 them all his life but destroys more at his death A type of Christ. Elon 13 It is observable that the Philistims are said to bear rule and oppress Israel Elon 14 all Samsons days Chap. 13. 1. The Lord delivered Israel into the hands of the Elon 15 Philistims forty year and Chap. 15. 20. And Samson judged Israel in the days Elon 16 of the Philistims twenty years This helpeth clearly to understand that the Elon 17 years of the oppressours are included in the years of the Judge and so Elon 18 endeth the Chronicle of the Book of Judges in the death of Samson though Elon 19 the posture of the Book it self do end in another story No Judge of all Elon 20 the twelve had fallen into the enemies hand and under their abuse but only Samson but he slayeth more at his death then while he was living The first Book of SAMUEL THIS Book containeth an History of 80 years viz. from the death of Samson who died by his own hand gloriously to the death of Saul who died by his own hand wretchedly This time was divided into two equal portions namely 40 years to Eli 1 Sam. 4. 18. and 40 years to Samuel and Saul Acts 13. 21. CHAP. I. II. III. World 2870 Eli 1 ELI judgeth 40 years He was of Ithamar For Eleazers line had lost the Eli 2 High Priest-hood in the times of the Judges It had been in that family Eli 3 seven generations viz. Eleazar Phineas Abishua Bukki Uzzi Zerahiah Meraioth Eli 4 Eli 5 1 Chron. 6. 4 5 6. and there it failed till the seventh generation after Eli 6 namely through the times of Amaziah Ahitub Zadok Ahimaaz Azaria Johanan Eli 7 and then comes Azariah and he executes this Office in the Temple Eli 8 that Solomon built 1 Chron. 6. 7 8 9 10. observe these six that failed of the Eli 9 high Priest-hood left out of the Genealogy Ezra 7. 3 4. Eli was the first of Eli 10 the other line that obtained it and it run through these descents Eli Phineas Eli 11 Ahitub Ahimelech Abiathar 1 Sam. 14. 3. 22. 20. 1 King 2. 26. SAMUEL Eli 12 Eli 13 the son of his mothers prayers tears and vows was born in * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 1. 1. that is of one of the two Ramahs to wit that of the Zophites of the hill country of Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Sam. 18. 2. one of two and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 21. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 39 5. Not the hill of Ephraim but the hill country Aramathea the Eli 14 twentieth from Levi of the off-spring of Korah who was swallowed up of Eli 15 the ground 1 Chron. 6. and Numb 26. 11. He had murmured at the Priesthood Eli 16 and Magistracy and now one of his line is raised up to repair both when Eli 17 they are decaied Samuel was a vowed Nazarite and dedicated at the
Christ did with the Beast and those that carried his mark he fought against them always and when he saw his time destroyed them here the Holy Ghost tells us what he did with the Devil that set them on You heard of Christ fighting with the Dragon Chap. 12. and the Dragon foiled and cast out sets to prosecute the Womans seed but what course takes he for that He resigns his Throne and Power and Authority to the Beast Rome and it must do and it did his business for him Chap. 13. 3. and how throughly it did its masters work is shewed all along from that place forward But what becomes of the old Dragon the master of mischief He sits by as it were and looks on while his game is played and hisses on his Deputy Rome first Imperial then Papal They at the last receive their due wages for their work Imperial and Papal go to perdition But what must become of the Dragon that set them on It would be very improper to tell so largely of the fearful vengeance and destruction upon the agents and to say nothing of the principal and chief mover That therefore is done here and this Chapter takes at Chap. 13. 3. and tells you what became of the old Dragon after the resigning of his Throne to the Beast namely that he sate not at his own quiet as if Michael had nothing to do with him or let him alone having so much to do with his instruments but that he curbed and destroyed both principal and agent and cast them both together into the bottomless pit The Devil had two ways of undoing men the Church by persecution the world by delusion of Oracles Idolatry false Miracles and the like His managing of the former by his Deputies the former Chapters have related and how they sped in his service and this comes to tell how he speeds about the other The great Angel Michael the Lord Christ who hath the key of the bottomless pit in his hand as Chap. 1. 18. chains him by the power of the Gospel that he should no more deceive the Nations for a thousand years Weigh the phrase Not deceive the Nations it is not not persecute but not deceive nor is it the Church but the Nations His persecuting of the Church hath been storied before and here is told how he is curbed for deceiving the Nations and indeed when he deputed Rome and let that loose for the former he was chained up as for the later It is easily construed how Satan deceived the Nations by Idols which are called a lie Isa. 44. 20. Rom. 1. 25. by his Oracles in which was no light Isa. 8. 20. and by magical miracles which were meer delusion Hence the world for the time of Heathenism is said to be in his Kingdom of darkness Act. 26. 18. Colos. 1. 13 c. Now the spreading of the Gospel through the world ruined all these before it and dissolved those cursed spels and charms of delusion and did as it were chain up Satan that he could no more Deceive the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen as he had done by these deceits so that the words speak the ending of Satans power in Heathenism and the bringing in of the Gentiles to the knowledge of the truth out of darkness and delusion The date of this his chaining up was a thousand years Now the Jews counted the days of the Messias a thousand years as we touched before The Babylon Talmud in Sanhedrin in the Chapter Helek doth shew their full opinion about the days of Messias and amongst other things they say thus as Aruch speaks their words in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tradition of the house of Elijah that the righteous ones that the blessed God shall raise from the dead they shall no more return to their dust but those thousand years that the holy blessed God is to renew the world he will give them wings as Eagles and they shall flee upon the waters The place in the Talmud is in Sanhedrin fol. 92. where the Text indeed hath not the word thousand but the marginal gloss hath it and shews how to understand the thousand years And Aruch speaks it as a thing of undeniable knowledge and intertainment And so speaks R. Eliezer in Midras Tillin fol. 4. col 2. The days of the Messias are a thousand Years As John all along this Book doth intimate new stories by remembring old ones and useth not only the Old Testament phrase to express them by but much allusion to customs language and opinion of the Jews that he might speak as it were closer to them and nearer their apprehensions so doth he here and forward This later end of his Book remembers the later end of the Book of Ezekiel There is a resurrection Ezek. 37. Gog and Magog Ezek. 38. 39. and a new Jerusalem Ezek. 40. and forward So here a resurrection ver 5. Gog and Magog ver 8. and a new Jerusalem Chap. 21. 22. There a resurrection not of bodies out of the grave but of Israel out of a low captived condition in Babel There a Gog and Magog the Syrogrecian persecutors Antiochus and his house and then the description of the new Jerusalem which as to the place and situation was a promise of their restoring to their own Land and to have Jerusalem built again as it was indeed in the days of Ezra and Nehemiah but by the glory and largeness of it as it is described more in compass then all the Land of Canaan they were taught to look further namely at the heavenly or spiritual Jerusalem the Church through all the World Now the Jews according to their allegorical vein applied these things to the days of Christ thus that first there should be a resurrection caused by Messias of righteous ones then he to conquer Gog and Magog and then there must come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brave World to come that they dreamed of Besides what they speak to this tenour in the Talmudick Treatise last cited there is this passage in Jerus Megillah fol. 73. col 1. They are applying particular parts of the great Hallel to particular times what the great Hallel was we shewed a little before And that part say they I love the Lord because he hath heard me refers to the days of Messias that part Tye the sacrifice with cords to the day of Gog and Magog And that Thou art my God and I will praise thee refers to the world to come Our Divine Apocalyptick follows Ezekiel with an Allegory too and in some of his expressions alludes to some of theirs not as approving them but as speaking the plainer to them by them Here is a resurrection too but not of bodies neither for not a word of mention of them but of souls The souls of those that were beheaded for the witness of Jesus lived and reigned ver 4. and yet this is called The first resurrection ver 5.
began his Reign by the account of the Book of the Maccabees in the one hundred thirty and seventh year of the Reign of the Seleucian family 1 Mac. I. 10. And in the one hundred forty and third year as both that Book and e e e Jos. Ant. l. 12 c. 6. 1 Mac. I. 21. c. Josephus reckon he came up to Jerusalem being invited thither by a wrethed faction of Onias who was also called Menelaus the High Priest and he taketh the City by their means and slew many of the contrary party and took away many of the Holy things and much spoil and so returned to Antioch This was the beginning of those two thousand and three hundred days mentioned in Dan. VIII 13 14. or the days of desolation when the Host and the Sanctuary were both trodden under Foot Two years and some months after namely in the year one hundred and forty five he cometh up again and under colour of peaceableness obtaining entrance he sacketh Jerusalem plundreth the Temple fireth the fairest buildings of the City pulls down the Walls slayeth even some of those that had invited him taketh many thousands prisoners and setteth a Syrian Garrison for a curb to the City and Temple Here was the beginning of those one thousand two hundred and ninety days mentioned Dan. XII 11. The time that the dayly Sacrifice was taken away and the abomination of desolation was set up which space is called a time times and half a time which was three years and an half and some twelve or thirteen days The mischief that this Tyrant and Persecutor wrought to the Temple Nation and Religion is not expressible how he forbad Circumcision abolished Religion burnt the Books of the Law persecuted the Truth murdred those that professed it and defiled the Sanctuary with all manner of abomination insomuch that the Holy Ghost hath set this character upon those sad times that that was a time of trouble such as was not since they were a Nation even to that same time Dan. XII 1. And here began the Story and Glory of Mattatbias the Father of the Maccabean family who withstood this outrage and villany f f f 1 Mac. II. 70. but died in the next year namely one hundred and forty sixth of the Seleucian Kingdom Judas Maccabeus succeeds him in his zeal and command and prevaileth so gallantly against the Commanders appointed by the Tyrant Apollonius Seron Gorgias and Lysâ—as that in the year one hundred forty eight he and his people return and purifie the Temple erect a new Altar restore the Service and keep the Feast of Dedication for eight days and ordain it for an annual solemnity And from thence even till now saith Josephus we keep that Feast and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candlemas if I may so English it naming the Feast as I think from this because such a restauration shone upon us unexpected There is mention of this Feast and it was honoured with Christs presence Joh. X. 22. and what was the manner of its solemnity especially by lighting abundance of Candles at it I have shewed in another place Both Josephus and the Book of Maccabeus make it but exactly three years between the time of Antiochus his defiling of the Altar with abomination and Maccabeus his restoring and purifying it again g g g 1 Mac. I. 54. Jos. ubi sup Only the one of them saith its defiling began on the 15 day of the month Cisleu in the one hundred forty and fifth year of the Seleucian Kingdom and the other saith it began on the five and twentieth day of the same month in the same year but both agree that it was purified on the five and twentieth day of the same month in the year one hundred forty and eight which teacheth us how to distinguish upon that passage of Daniel forementioned in Chap. XII 11. namely that the time the daily Sacrifice was taken away was one thousand two hundred and ninety days or three years and an half and some few days over but the time that the abomination that maketh desolate was set up that is Idols in the Temple and an Idol Altar upon the Lords Altar was but three years Antiochus died in Persia within forty five days after the restoring of the Temple as Dan. XII 12. seemeth to intimate when it pronounceth him blessed that cometh to one thousand three hundred thirty and five days for then he should see the Tyrants death h h h Id. ibid. cap. 15. His son Antiochus Eupator who succeeded him was invited into Judea by some Apostate Jews to come to curb Judas Maccabeus who was besieging the Syrian Garrison that was in Jerusalem He cometh with a mighty power forceth Judas into the Temple and there besiegeth him But being straitned for provisions and hearing of stirrings in his own Kingdom he offereth the besieged honourable conditions upon which they surrender But he entring and seeing the strength of the place and suspecting it might be troublesom to him again he breaketh his Articles and his Oath and putteth down the Wall that incompassed the holy ground down to the ground And thus poor Judas and the Temple are in a worse condition than before for the Antiochian Garrison in Jerusalem that was ready upon all occasions to annoy it is not only not removed but now is the Temple laid naked to their will and fury i i i ibid. This Antiochus put Menelaus the High Priest to death and he rewarded him but justly for calling the Tyrant this Mans Father in and he made Alcimus High Priest in his stead one that was not of the High Priests line at all which made Onias who was next to the High Priesthood indeed to flee into Egypt and thereby the favour Ptolomy Philometor he built a Temple parallel to that at Jerusalem And thus hath Jerusalem Temple two corrivals a Temple on Mount Gerizim in Samaria on the North and a Temple in Egypt on the South Of this Temple built by Onias in Egypt the Talmudical Writers do make frequent and renowned mention They speak in the Treatise k k k Succah per. 5. Succah of a great Synagogue or Sanhedrin here in the time of Alexander the Great in which they say there were seventy golden Chairs and a Congregation belonging to it of double the number of Israelites that came out of Egypt And that Alexander destroyed them to bring upon them the curse denounced by Jeremy against their going down into Egypt Jer. XLIV and the curse due to them for the violation of the command Ye shall return thither to Egypt no more l l l Ios. Ant. lib 13 cap. 6. Iuchas sol 14. Yet would Onias venture to build a Temple here again and that the rather building upon that Prophesie Esay XIX 19. There shall be an Altar to the Lord in the Land of Egypt c. Upon which passage take the Gloss of R. Solomon m m
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
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
year 1669. writ to him a long Letter desiring him to communicate the sum of his judgment concerning Morinus his Exercitations of the Jews in the second Book of his Exercitationes Biblicae Mr. James Calvert a Learned Man of York begs his advice about the right position of the Priests portion in the holy square of Ezekiel This Learned Man for the clearer understanding of divers passages in the Prophetical writings was inclined to think that that Vision of Ezekiel commonly understood mystically is rather literal and historical The only or main objection against this Hypothesis is the placing of the Priests Portion for if the Temple be either five or thirty miles distant from the City there can be no question but that the Vision is mystical they are his words but if there be an error in placing of the Priests portion and that the City and Sanctuary may meet together the greatest objection against the literal sense will be removed And thus concludes his Letter Sir I do not know your person but I have both read and heard so much of your excellent Learning and your candid and ingenuous nature that it emboldens me to write thus freely to you and to entreat you that as you have hitherto so you would still make this one great end of your rare Learning to illustrate the Scripture Text that instead of too many aerial and subtil speculations the Church of Christ may be fed with solid food I mean the simple and sincere meaning of the Holy Ghost be it History or Mystery It would be too long to tell of young Buxtorph upon whom the Magistrates of Basil conferred his Fathers Hebrew Professors place at seventeen years of age Maximo Parente spe major filius as Dr. Castel characters him John Henricus Ottho a Learned Man of Berne in Switzerland Frederick Miege a Noble Learned and Ingenious German D. Knory a very Learned Man of Silesia Theodore Haac and many other forrainers of divers Nations that came into England chiefly to see Dr. Lightfoot and to be directed in their Rabbinical Studies by him All whom he did with much humanity and affability receive and from him they departed with great satisfaction as by their Letters to him after their departure does appear VII His Correspondences HE held a Learned Correspondence especially with persons most eminent for that recondite Learning that he was so famed for and was dear unto and highly valued by them Namely The great Buxtorph while he lived and at home the Right Reverend Father in God Brian Lord Bishop of Chester deceased Dr. Pocok Hebrew Professor at Oxon Dr. Castel Arabick Professor at Cambridge Dr. Marshal the Reverend and Learned Rector of Lincoln College Oxon Mr. Samuel Clark sometime Keeper of the Famous Library of the University of Oxon Dr. Worthington sometime Master of Jesus College in Cambridge Mr. Bernard of S. Johns College Oxon all Men famous in their generation whose names we need only mention and among the laity he held a most intimate friendship and correspondence with Sir Tho. Brograve of Hertfordshire Baronet his Neighbour and Kinsman a Gentleman well seen in those abstruser Studies Nor did their Letters consist of vain strains of Complements nor were they stuffed with idle and unprofitable News of affairs in the State but they carried deep and Learned enquiries about difficulties of Scripture or doubts in their Oriental Studies they conferred about brave and high Designs for the better promoting of Truth and Religion and solid useful Learning One Conference I meet with between Dr. Castel who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Propounder and our Doctor The Resolver was upon this subject proposed by the former Whether when the ordinary Interpretation of any Hebrew words renders the sense hard and rough recourse may not be had to the Interpretation of those words according as they signifie in Syriac Chaldee or Arabic This question had been occasioned from Dr. Lightfoots excellent Interpretation of that difficult place Ezek. VIII 17. Upon which place he put a fair sense as it seems by Interpreting some word or words there according to some of those Languages Whereupon he tells him That he met often with many seeming contradictions and absurdities in our English though one of the best as well as in other Versions As Job III. 5. Let the shaddow of death stain it in the margent chalenge A Catacresis I remember not to be found elsewhere But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used in the Arabic use is Excipere Colligere as the LXX not there alone best Chap. XV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou speaking to Job restrainest prayer Whereas Job was often in Prayer in Arabic in which Language many words with him occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Protract and Multiply as the Syriac and Arab there render it Thou art much in complaints Chap. XVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aucupia Verborum again from the Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradicendi vices as the Arab and Chaldee both Chap. XVI 18. O Earth cover not thou my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that there should be no place to my cry Because blood is a Crying sin To pray his Cry should have no place I am a Davus to that sense Prov. XXIII 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he thinks in his heart and yet his heart is not with thee seem very repugnant Whereupon he propounds this Question That meeting with a World of these seeming contradictions every day he â—râ—â—es his judgment Whether the Arab Chaldee Syrian may not sometime sit upon the Bench and pass their Vote concerning their old Mothers meaning All the News communicated between these Correspondents was about the further progress of Oriental Learning the discovery of more Books of that Nature c. which was the best and joyfullest news to them It may be it will not be amiss to communicate a Letter or two of this nature The one is of the aforesaid Dr. Castel written 1664. Sir Though I perish it comforts me not a little to see how Holy Writ flourishes I lately received an Armenian Psalter given me by Professor Golius come newly off the Press where they are Printing at Leyden the whole Bible in that Language The Old Testament is there Printing in the Turkish Language perfected by Levinus Warnerus The New Testament in Turkish done by Mr. Seaman is just now in the Press at Oxford of which I have some sheets by me as I have also of the old Gothic and Anglo-Saxon Gospels now Printed with a Glossary to them at Leyden Mr. Petreus hath Printed some parts of the Old Testament in Ethiopic and hath many more prepared both in that and the Coptic Language The Lithuanian of which I have a good part by me and the New England Bibles I need not name I have a specimen of a Turkish Dictionary Printed at Rome and of a Chaldee Dictionary in folio in the Hebrew Language composed by the Learned Coken
with it see the notes at Numb 12. 5. The Priests could not make any man clean but only pronounce him clean 6. He that was Leprous all over and no place free was to be pronounced clean for it appeared that all the poyson was come forth and the danger of infecting others was past but he that had any part that was not scabby over he was unclean he that appears before God in any of his own righteousness like the proud Pharisee he hath his answer in that Parable but that humble confession of a poor sinner that shews him Leprous all over like that of the Publican obtains the best answer 7. The Leper that was cleansed had not his disease healed but the danger of the infection being over he was restored to the society of men again so that he was not so much clean unto himself as unto the Congregation CHAP. XVI THE solemn and mysterious Feast of Reconciliation instituted to be on the tenth day of the month Tisri the day that Moses had come down from the Mount with tydings of reconciliation betwixt God and the People as was said be-before And as the solemnity and carriage of the work of this day was a figure of good things to come in Christ so the very time it self had some respect that way for if Christ were not born and came into the World a Reconciler on that very day yet was he born and baptized nine and twenty years after in that very month CHAP. XVII XVIII XIX XX. XXI XXII XXIII XXIV XXV DIvers Laws are given concerning Offerings Marriages Festivals the Priests and other things and the main end of them all Piety Sanctity Charity and in them a distinction of Israel from other people CHAP. XXVI XXVII SAD denunciation of judgment upon disobedience and the valuation of persons in reference to redemption of vows Hosea speaketh in allusion to the rates and values mentioned here when he saith I bought her to me for fifteen shekels of silver and for an homer of barly and half an homer of barly Hos. 3. 2. The fifteen shekels was the value of a man above sixty years old Lev. 27. 7. The homer of barly which valued fifty shekels ver 16. was the value of a man from twenty years old to sixty ver 3. And half an homer which valued five and twenty shekels was for one from five years old to twenty twenty shekels ver 5. And from a month old to five years five shekels ver 6. World 2515 Moses 82 Redemption from Egypt 2 The Book of NUMBERS CHAP. I. ON the first day of the second month the Lord provided for the pitching of their camp as on the first day of the first month they had begun to erect the Tabernacle First the people are numbred from twenty years old and upwards and their sum amounteth to 603550. men of all which number only two men enter the land The Levites are not reckoned in this sum nor with this reckoning and accordingly they fall not under the same curse with the others of not entring into his rest Not a man impotent through old age in Israel CHAP. II. THeir Camp is pitched and the Sanctuary set just in the middle of it for Religion is the heart of a State The Levites pitch next unto it in a quadrangular body round about it at a certain distance The whole body of the army pitcheth at an other distance about them in the same form and 2000 cubits distance from the Tabernacle every side of the square carried its several colours Judah a Lion Ephraim a Bullock Reuben a Man Dan an Eagle Compare the description of Christ dwelling in the middest of the Christian Church Rev. 4. 4. The Ark the strength of the Lord Pitcheth before Ephraim and Benjamin and Manasseh Psal. 80. 2. CHAP. III. IV. THE Levites taken for the first-born of Israel and so interessed in every family among them The first-born had been Priests till the consecration of the Levites now that function must be confined to that Tribe The Levites ingaged to their service from nine and twenty years old compleat or thirty currant till fifty Our Saviours age at his entrance into his Ministry Luke 3. 23. answereth to this type CHAP. V. VI. A Law concerning uncleanness and offences that the Camp might continue in purity and unity chastity and unchastity tried miraculously The Law concerning Nazarites the only votaries of the people The Congregation to be blessed by the Priests in the name of the Trinity CHAP. VII VIII THE Princes offer to the Sanctuary and more ordinances are given about it That they offered not till they were ordered into their standards is plain by the order and method of their offering The Levites to be five years probationers at the Sanctuary before they take their office Chap. 8. 24. compared with Chap. 4. 23. CHAP. IX from Ver. 15. to the end And CHAP. X. to Ver. 11. BEfore the reading of the fifteenth Verse the Reader is to suppose a Passover to be kept the fourteenth day of this second month although the keeping of it be not expresly mentioned but only hinted for on the fourteenth day of the first month which was the proper day for the Passover some men because they were unclean could not observe it and upon their acquainting Moses with their case he presently gives them a warrant to keep it the fourteenth day of the next month which they did no doubt accordingly although it be not in plain terms related For the occurrences mentioned in the Book hitherto came to pass in the first thirteen days of the month save only the offering of the Princes which indeed began before the fourteenth day but continued World 2515 Moses 82 Redemption from Egypt 2 beyond it notwithstanding the Holy Ghost would conclude the story of their offering all together and on the fourteenth day those that had been unclean at the proper time of the Passover kept the Passover by a new ordinance so that the order of the story of this new Passover is most genuine and proper here but Moses could not relate the thing but he must relate the occasion namely because some could not keep it at the right time therefore he giveth the story of the right time here which as we shewed before lieth properly between the tenth and eleventh Chapters of Leviticus From the fifteenth Verse of this Chapter to the eleventh Verse of the tenth Chapter there is mention of two special things namely the dwelling of the cloud upon the Tabernacle and the making of the silver Trumpets which however they were indeed somewhat afore this time for the Cloud descended and the Trumpets were made before the fourteenth day of this month yet are they brought in here as relating to the removal of the Army which is mentioned in Chap. 10. vers 11. for then the Cloud was taken up and the Trumpets were sounded EXODUS XVIII BEtween the tenth and eleventh Verses of the tenth of Numbers as
is darted through David mourneth sadly for him because of the desperate condition in which he died Shimei is pardoned He came down first of all the house of Joseph to meet the King chap. 19. vers 20. Here the house of Joseph is used for all Israel except Judah and set in opposition to Judah Joseph had been the prime family while the Ark was in Shiloh and all Israel were named after it as Psal. 80. 1. but then God refused Joseph and chose Judah for the chief Psal. 78. 68 69. And there began and continued the difference and distinction betwixt Israel and Judah Joseph and Judah Ephraim and Judah for by all these names are the rest of the Tribes stiled in opposition to the Tribe of Judah CHAP. XX. SHEBA the Son of Bichri rebelleth a man of Benjamin by descent ver 1. but of the hill country of Ephraim by residence ver 21. PSAL. XXX WITH the third Verse of this Chapter read the 30 Psalm which seemeth to be made by David when upon his return to Jerusalem after his flight he purgeth and halloweth his own house which had been made a Stews by Absalom PSAL. IV. VVITH this Chapter also read the fourth Psalm made as the stile of it argueth upon this rebellion of Sheba as the third Psalm was made upon the rebellion of Absalom He checketh the people for despising his Kingdom and hearkning after a Kingdom that was but vanity as first Absaloms and now Shebas ver 2. He adviseth Israel and Judah not to sin in their anger 2 Sam. 19. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry but sin not ver 4. He professeth in ver 7. that since the time that corn and wine and other provision increased to him from Barzillai Shobi and Nahash 2 Sam. 17. 27. c. that his heart had received comfortable confidence and assurance of his restoring again and therefore he would still trust and depend upon that goodness and providence that had delivered him out of the other trouble and wrought those good beginnings towards him CHAP. XXI to Vers. 15. David 36 THree years famine lye upon the Land for the offence of Saul He in a David 37 zeal to Israel and Judah would expel the Amorites and destroy them and David 38 with them all Wizards and Witches and with them he also falls upon the Gibeonites and destroyeth them though Joshua had made a Covenant with them That these three years famine began the next year after the year of Absaloms rebellion the Text seemeth to hint in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 1. The year after that year for in all the Scripture wherein mention of famine is made it only saith There were seven years famine or ten years famine c. and that is enough and is used constantly to denote that there was famine so many years together and it never telleth that there was famine so many years year after year And therefore this expression here seemeth rather to joyn the three years of famine to the story before then to one another However we shall find a passage in the story of Davids numbring the people that directs us very well about the time of these years CHAP. XXI Vers. 15. to end I CHRON. XX. Vers. 4. to end THose Battels are of an uncertain date and therefore since there is no direction where to place them it is the safest way to take them in the order where they lye especially since both the Books of Samuel and the Chronicles have laid them in this place The Book of Samuel reckons four Battels and the Chronicles but three for that wherein David was in danger and could not come off with honour and safety is omitted The Book of Chronicles concealeth sometimes the dishonour of the Saints of God as it mentioneth not the fact of David with Uriah and his wife nor the Idolatry of Salomon c. The Book of Samuel calleth Elhanan the Son of Jaare Oregim a Bethlehemite and the Book of Chronicles calleth him the Son of Jair Now there is mention of Elhanan a Bethlehemite the Son of Dodo 1 Chron. 12. 26. and whether these were two men or only one and the same may well be questioned He is said to have slain Goliah 2 Sam. 21. 19. that is Lahmi Goliaths brother as the Book of Chronicles expounds it as by Michal is meant Michals Sister in the same Chapter of Samuel ver 8. CHAP. XXII PSAL. XVIII THere are two things that may seem to argue this not to be the proper place of this Psalm and Chapter 1. Because it was most especially composed upon Davids delivery from the hand of Saul as the title sheweth In the day that the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul that is especially out of the hand of Saul as Josh. 2. 1. Go view the land and Jericho that is Jericho chiefly 2. Because the next Chapter in Samuel beginning thus And these are the latter words of David shewing that these of Chap. 22. were uttered a good while before them But howsoever this Song of deliverance might be penned by David many years a go upon his clear deliverance from all trouble by Saul and his Family yet is it most properly laid here and repeated by David at this time when now all his enemies had spit their venom and he was delivered from them all and now we hear of no more enemies of his stirring but himself an enemy to himself in numbring the people If any one will be so curious he may read Psal. 18. at the end of 2 Sam. 4. when David is quit from the trouble of Sauls house and he may read this 2 Sam. 22. which is the same thing again here CHAP. XXIII HEre are some words of David of a latter date 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Verba posteriora as well as Postrema The reason of the recital of his Worthies in this place was observed before CHAP. XXIV I CHRON. XXI David 39 DAVID numbreth the people by the provoking of Satan 1 Chron. 21. 1. and by the provoking of God 1 Sam. 24. 1. the former tending to a sin in David the latter tending to a punishment of Israel the Lord was displeased at them for so little regarding Davids Kingdom as he had been at David for the matter of Uriah and as he had been at Sauls house for the slaughter of the Gibeonites and therefore he giveth up David to a covetous thought to number the people that he might lay a tax upon every Poll. Joab hath here more piety at the least more policy then David and declines the business till master'd by Davids importunity He is nine moneths and twenty days upon his counting much near the counting-time of a woman with child and at last he bringeth in the number but here the account in the Book of Samuel doth differ exceedingly from the account in the Book of the Chronicles
Months 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 19. which the Rabbins interpret And one Officer which was in the Land for the Leap-year or for the thirteenth Month which befel every third year Solomon had four thousand Stables of Horses and Chariots 2 Chron. 9. 25. that is forty thousand Stalls of Horses for his Chariots 1 King 4. 2. one Horse in every Stall and ten Horses to a Chariot and in a Stable So seven hundred Chariots 2 Sam. 10. 18. is rendred seven thousand 1 Chron. 19. 18. that is seven thousand men with seven hundred Chariots ten to a Chariot Solomon is said to be wiser then Heman and Ethan and Chalcol and Darda that is in humane learning for these men lived in Egypt in the time of Israels affliction there and it seemeth were singularly skilled in all the wisdom of the Egyptians Yet Solomon went beyond them in Philosophy CHAP. II. from vers 39. to the end And CHAP. III. vers 1 2. ABout the latter end of Solomons third year or beginning of his fourth Shimei compasseth his own death by breaking the bonds and bounds of his consinement And as the Jews held Solomon after that marrieth Pharaohs daughter The time is uncertain and the determination of it not much material Solomon preferreth her before the rest of his wives for they were of Nations that were his Subjects but she the daughter of an intire King and by this match he allieth that potent King to him and secureth himself the better abroad especially from Hadad his Enemy who had married a Lady from the same Court 1 King 11. 19. CHAP. VI. all And VII from vers 13. to the end 2 CHRON. III IV. World 2993 Solomon 4 THE foundation of the Temple laid on Mount Moriah where Isaac had Solomon 5 been offered It is said That the foundation of the house of the Lord was Solomon 6 laid in Solomons fourth year in the month Zif or the second month and in the eleventh year in the month Bul which is the eighth month it was finished and Solomon 7 Solomon 8 so was he seven years in building it It was exactly seven years and six months Solomon 9 in building but the odd six months are omitted for roundness of the sum as Solomon 10 the six odd months are of Davids reigning in Hebron Compare 1 King 2. 11 with 2 Sam. 5. 5. Now the beginning of the seventh Chapter of 1 Kings relateth the Story of Solomons building his own house before it come to mention the furniture of the Temple because the Holy Ghost would mention all Solomons fabricks together or the piles of his buildings before it come to speak of the furniture of any CHAP. VIII all 2 CHRON. V. VI. VII to ver 11. World 3000 Solomon 11 THE Temple finished in the three thousand year of the world and dedicated by Solomon with Sacrifice and Prayer and by the Lord with fire from Heaven and the cloud of glory This dedication of the Temple was in the month Tisri or Ethanim the seventh month answering to part of our September at which time of the year our Saviour whom this Temple typified Joh. 2. 19. was born and 29 years after Baptized And thus have we an account of three thousand years of the world beginning with the Creation and ending with the finishing of Solomons Temple CHAP. VII From vers 1. to vers 13. World 3001 Solomon 12 SOLOMON after the building of the house of the Lord buildeth his Solomon 13 own house in Jerusalem and buildeth a summer house in Lebanon and an Solomon 14 house for Pharaohs Daughter and his own Throne so sumptuous as there was Solomon 15 not the like And thus doth he take up twenty years in this kind of work in Solomon 16 building the house of the Lord and his own houses His wisdom power Solomon 17 Solomon 18 peace and magnificence exceeding all Kings upon earth did make him not only Solomon 19 renowned among all people but also in these he became a type of Christ. Solomon 20 Thus high in all eminencies and perfections that earth could afford did the Solomon 21 Lord exalt him and yet afterward suffered him so fouly to fall that he like Solomon 22 Adam in happiness might exemplifie that no earthly felicity can be durable and Solomon 23 that here is nothing to be trusted to but all things vanity but the Kingdom Solomon 24 that is not of this world CHAP. IX From beginning to Vers. 10. 2 CHRON. VII From Vers. 11. to the end SOLOMON hath an answer to his prayer made in the Temple thirteen years ago Then the Lord made a return to it by fire and a cloud and here he doth the like again by an apparition this is the second time that the Lord appeareth to him The first was when he was even entring and beginning upon his Kingdom and this is now he is come to the height of settlement and prosperity in it CHAP. IX From Vers. 10. to the end 2 CHRON. VIII all Solomon 25 SOLOMON buildeth Cities up and down the Country conquereth Solomon 26 Hamath Zobah setleth Pharaohs Daughter in the house he had built for her Solomon 27 setteth out a Fleet at Ezion-Geber for Ophir is growing still more and Solomon 28 more potent rich and magnificent Is constant still and forward in Religion Solomon 29 and offereth a constant rate of Sacrifices every day and extraordinary ones at Solomon 30 the solemn festivities The Book of the PROVERBS AMong the Stories of Solomons renown in other things may be inserted also and conceived his uttering of his Proverbs three thousand in number as is related 1 King 4. 32. and the making of his Songs one thousand and five as is storied in the same place Now it is no doubt but the most of these are lost as also are his Books of Philosophy But these that are now extant in the Book of the Proverbs and the Song of Songs we may very properly conceive to have been penned by him in some of those times that have been mentioned The very exact time is uncertain and therefore not curiously to be enquired after but the time at large betwixt his Sons growing to capacity whom he instructeth and his own fall by the inticement of his Idolatrous Wives The Book of the Proverbs falleth under several divisions As 1. From the beginning of the first Chapter to the end of the ninth which whole piece seemeth to have been compiled by him more especially for the instruction of his Son 2. From the beginning of the tenth Chapter to the latter end of the four and twentieth wherein are lessons framed for the instruction of others 3. From the beginning of the five and twentieth Chapter to the end of the twenty ninth are Proverbs of Solomon found in some Copy of his in the time of Ezechiah as Moses his Copy of the Law was found in the days of Josiah 4. The thirtieth Chapter is a script of Agur the Son of Jakeh
destroyeth Senacheribs Army yet should Judah at last be also cast off and become Lo-ammi and then the Gentiles should be called in in Israels and Judahs stead And thus having laid the generals of his Prophesie down in the first Chapter he goeth on in the second to particularize upon those heads and to shew the reason and manner of the Jews rejection and the manner and happiness of the Gentiles calling And thus the time of these two first Chapters is reasonably apparent 3. His third and fourth Chapters may be supposed to have been delivered by him at the same time because in Chap. 4. 3. he speaketh of the Plagues of Locusts and that Amos and Joel had spoken of fore-telling them also as they had done In the third Chapter under the parable of another marriage with an adulterous wife he fore-telleth the iniquity of the people after their return out of Babel into their own Land and also their state in their present rejection when they neither follow Idols nor God when neither as a wife they adhere to God nor yet to any other god as to another husband The fourth Chapter taketh the people up as they were in their present posture in the Prophets time and sheweth their wickedness and what Judgments the Lord had in store for them and according to this tenor he goeth on through the rest of his Book 5. The rest of the Book may be supposed coincident some of it with the times of Ahaz and some of it with the former times of Ezekiel even to the captiving of the ten Tribes as shall be observed when we come there The Prophesie of JOEL all IN these latter days of Jeroboam the second and much about the times of Amos his first prophecying among Israel did Joel also appear and begin to prophecy among Judah Some of the Hebrew Doctors have conceived him to have lived in the time of Elisha and that these threatnings of his of famine were accomplished in the seven years famine in that time 2 King 8. 1. others have supposed him to have lived and prophesied in the times of Manasseth King of Judah casting his time as much too forward as the other was too backward but his Subject matter will declare his time for seeing he speaketh of the same Plague of Locusts and of drought and fire that Amos doth it is an argument sufficient to conclude that Amos and he appeared about the same time He sadly bemoaneth and describeth in his two first Chapters the miserable famine and grievous condition that the people were brought into through the Plagues of Locusts and Drought and painteth out the Catterpillars and Cankerworms and Locusts which he calleth the Northern Army as if they were an Army of men indeed They came in at the North part of the Land from towards Syria and Hamath and kept as it were in a body and devoured all before them as they went along to the South part and there as they were facing about to go off below the point of the dead Sea the barrenness of that part affamished them who had affamished the whole Country The Prophet yet concludes afterwards with comfortable promises of Rain after the Drought and flourishing Trees and times after these Locusts And upon that discourse of the restitution of temporal blessings he riseth to speak of spiritual blessings in the days of Christ in the gift of Tongues and in the wonders that should attend Christs death and that should go before the destruction of Jerusalem and concludes in the third Chapter with threatnings against the enemies of Jerusalem and particularly foretelleth the destruction of the Army of Senacharib against which the Lord caused his mighty ones to come down vers 11. namely his Angels and destroyed them in the valley of Jehoshaphat before Jerusalem This Hosea also had particularly pointed at Hos. 1. 7. The Book of AMOS all THIS Prophesie is so clearly dated that there needeth not to use many words to shew in what time to lay it It was uttered in the days of Jeroboam and in the days of Uzziah that they lived together and of this Prophets prophesying in any Kings reign further there is no mention Almost at the end of his Book he telleth us that Jeroboam was then alive and Amaziah the Priest of Bethel would have stirred him up against Amos as against a Traytor Chap. 7. 10. c. so that this Book is to be taken in in the latter times of Jeroboam and the proper order of it falleth between the seven and twenty and eight and twenty verses of 2 King 14. And in the same place also come in the Books of Hosea and Joel And so we may observe the dealing of the Lord with Israel the plainer For whereas they had been brought very low by their enemies and their miseries were become exceeding great the Lord yet would not destroy them but would try them with one kindness more and so he gives them great ease and deliverance by Jeroboam But when both Jeroboam and they continued still in the Idolatry of the old Jeroboam and in the wickedness of their own ways the Lord sendeth these Prophets amongst them to foretel their final destruction and overthrow Amos neither a Prophet nor a Prophets son by education Chap. 7. 14. that is neither Tutor nor Scholler in the Schools of the Prophets but a Shepherd of Tekoa and of a rude breeding yet like the Galilean fishers becomes a glorious Scholler in the School of the Lord and a glorious Teacher in the Congregation of Israel He began to prophesie two years before the Earthquake and told of it before it came that the Lord would smite the Winter house with the Summer house Chap. 3. 15. and the Lintel of the door of the Idolatrous Temple should be smitten and the posts shake Chap. 9. 1. and so there should be a rent and breach in the Idoll Temple at Bethel when the Lord now came to visit them as there was at the Temple in Jerusalem at the death of Christ. It is very generally held by the Jews that this Earthquake was at that very time when Uzziah was struck Leprous but that that cannot be we shall observe when we come forward to the year of his death Amos prophesieth against six Nations besides Israel and Judah and concludeth them all under an irreversible decree of destruction for so should that clause be rendred which in every one of the threatnings breedeth so much difficulty of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not revoke it For the sense lieth thus The Lord will roar from Zion and utter his voice from Jerusalem And thus saith the Lord For three transgressions of Damascus and for four I will not revoke it That is I will not revoke that voyce but Damascus shall be destroyed and so of the rest For the masculine affixe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be referred to any thing that went before but only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His
8 invaded by Pull King of Assyria Division 217 Menahem 9 now is Syria fading and Assyria Division 218 rising but he hireth Pull with 1000 Talents of silver to be on his side and to strengthen him in his Kingdom This sum he raiseth again by Tak of 60000 rich men at fifty shekels a man World 3248 Uzz. 48 Menahem 10 Menahem dieth Ephraim by Division 219 him is brought in a reliance and resting upon Assyria which they continue into their own undoing Hosea taxeth them for this again and again Hos. 5. 13. 7. 11. 8. 9. and foretelleth that therefore the Assyrian shall be their King Hos. 11. 5. and that they shall eat unclean things in the Land of Assyria Hos. 9. 3. UZZIAHS victories and Division 220 World 3249 Uzz. 49 magnificence in time Pekahiah 1 Division 221 World 3250 Uzz. 50 make him proud Pekahiah 2 Division 222 Uzz. 51 Pekah 1 Division 223 2 KINGS XV. Vers. 23 24 25 26 27. THIS year Israels Throne Division 220 World 3249 Uzz. 49 Pekahiah 1 is empty Pekahiah reigneth Division 221 World 3250 Uzz. 50 Pekahiah 2 two years and is slain by Division 222 Pekah the son of Remaliah Uzz. 51 Pekah 1 Pekah the Son of Remaliah Division 223 reigneth twenty years 2 CHRON. XXVI from vers 16. to the end of the Chapter And 2 KING XV. vers 5 6 7. World 3252 Uzz. 52 UZZIAH is this year struck with Leprosie and this year dieth The Holy Ghost hath given a close intimation that Uzziah's Leprosie befell him in the last year of his reign and not before 2 King 15. 50. where it is said that Hosea slew Pekah in the twentieth year of Jotham upon which arise these two scruples 1. How Jothams twentieth year can be spoken of when he reigned but sixteen 2 King 15. 33. this shall be looked after when we come thither And 2. how can Pekahs twentieth year be called the twentieth of Jotham when Pekah began to raign a year before him and so Pekahs twentieth is but Jothams nineteenth Answ. Why here is the hint that the Holy Ghost giveth of the time of Uzziahs being struck Leprous namely in the last year of his raign for here by this very expression is shewed that Jotham reigned in the last year of his fathers life and the Text plainly expresseth the occasion because the Lord smote the King with Leprosie so that he was a Leper unto the day of his death and Jotham the Kings son was over the House judging the people of the Land ESAY VI. IN the year that King Uzziah died Esay seeth the glory of Christ in the Temple John 12. 41. filling the Temple with smoak in sign of the burning of it and Angels called Seraphim that is Burning ones because of the firing of the Temple which was there foretold do proclaim the Trinity to be Holy Holy Holy yet had the Jews so unholily behaved themselves toward it that they are deemed to blindness and obduration till they be utterly destroyed 2 CHRON. XXVII all 2 KING XV. from ver 32. to the end World 3253 Iotham 1 Pekah 2 Division 224 JOTHAM reigneth and Iotham 2 Pekah 3 Division 225 doth uprightly and prospereth Iotham 3 Pekah 4 Division 226 buildeth the Gate between Iotham 4 Pekah 5 Division 227 the Kings house and the Iotham 5 Pekah 6 Division 228 Temple and buildeth many Iotham 6 Pekah 7 Division 229 forts in the Country subdueth Iotham 7 Pekah 8 Division 230 Ammon as his father had done Iotham 8 Pekah 9 Division 231 bringeth them under a great Iotham 9 Pekah 10 Division 232 Tribute and executeth some Iotham 10 Pekah 11 Division 233 more of Amos his Prophesie Iotham 11 Pekah 12 Division 234 against them He was Son to Iotham 12 Pekah 13 Division 235 JERUSASH the daughter Iotham 13 Pekah 14 Division 236 of Zadok the High Priest This Iotham 14 Pekah 15 Division 237 it may be made Uzziah the Iotham 15 Pekah 16 Division 238 more forward to assail the Priests Office because he had married the High Priests daughter but Jotham though so much of the Priests Seed yet did not attempt the like 2 KING XV. vers 28. 29. 1 CHRON. V. all World 3253 Iotham 1 Pekah 2 Division 224 PEKAH seemeth to have Iotham 2 Pekah 3 Division 225 been a Gileadite and Pekahiah Iotham 3 Pekah 4 Division 226 a Gadite Pekah with fifty Iotham 4 Pekah 5 Division 227 Gileadites slayeth him in the Iotham 5 Pekah 6 Division 228 Palace at Samaria and reigneth Iotham 6 Pekah 7 Division 229 wickedly after him He proveth Iotham 7 Pekah 8 Division 230 a very sore scourge to Judah Iotham 8 Pekah 9 Division 231 before he dieth In these Iotham 9 Pekah 10 Division 232 times even in the days of Jotham Iotham 10 Pekah 11 Division 233 there was an account taken Iotham 11 Pekah 12 Division 234 of the families of Reuben Iotham 12 Pekah 13 Division 235 Gad and half Manasseh the Iotham 13 Pekah 14 Division 236 inhabitants beyond Jordan Iotham 14 Pekah 15 Division 237 1 Chron. 5. 17. and so had Iotham 15 Pekah 16 Division 238 there been in the days of Jeroboam the second then at their restoring by Jeroboam out of the hands of Hamath and Syria and now at their arming against the Assyrian under whose hand they fall in the time of Pekah and are never again restored to Israel MICAH I. II. IN the reign of Jotham beginneth Micah to Prophesie and mourneth sadly for the ten Tribes Captivity which now drew near and for the misery of Jerusalem which was not far off He was a Prophet in the days of Jotham Ahaz and Hezechiah and it is more proper to conceive that the subject and matter of his whole Book was the tenor of his prophesying in every one of their times then it is easie to tell what Chapters of his Book were delivered in every one of those Kings time The conclusion of the third Chapter is allotted to the times of Hezekiah Jer. 26. 18. and there may the whole Chapter be laid and all the rest that follow it and there shall we take them in Micah was a Prophet of Mareshah in the Tribe of Judah bordering upon the Philistims Josh. 15. 44. 2 Chron. 14. 19. He beginneth his Prophesie with the very same words that Michaiah had concluded his to Ahab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 22. 28. in a strange Syntax and construction Hearken ye people all of them his Prophesie is in some places very obscure and very terrible and in some very plain and comfortable He speaketh glorious things of Christ and his Kingdom and nameth the Town where he should be born and useth the very words of Esay who was now alive to express the conflux to the Kingdom of Christ under the Gospel and his power in it and the peace that should be under it 2 KING XVI ver 1 2 3 4. 2 CHRON. XXVIII ver 1 2 3 4. World 3268 Iotham 16 Ahaz 1 Pekah
17 Division 239 AHAZ reigneth very Ahaz 2 Pekah 18 Division 240 wickedly serveth Baalim Ahaz 3 Pekah 19 Division 241 and burneth his Sons 2 Chron. 28. 3. that is one of his Sons 2 King 16. 3. in the fire to Molech Hezekiah is preserved by a special providence for a better purpose World 3268 Iotham 16 Ahaz 1 Pekah 17 Division 239 PEKAH is a desperate Ahaz 2 Pekah 18 Division 240 enemy to Judah and Ahaz 3 Pekah 19 Division 241 joyneth with Syria against Jerusalem to make Rezin a son of Tabeel or one of the the posterity of Tabrimmon King there Esay 7. 6. 2 KING XVI Vers. 5. ESAY VII AHAZ his wickedness bringeth Rezin and Pekah against Jerusalem but they cannot prevail against * * * Observe this phrase in ver 2. 13. the House of David for the promise sake Esay assureth Ahaz of deliverance from those two fire brands both Kings and Kingdoms which were now grown to be but tails and were ready to smoak their last He offereth Ahaz a sign which he scornfully refuseth and despiseth to try Jehovah his son Hezekiah is of another mind 2 King 20. 8. therefore the Lord himself giveth this sign That the Lord will not quite cast off the House of David till a Virgin have born a Son and that Son be God in our nature both which are great wonders indeed yet he threatens sad days to come upon Jerusalem before ESAY VIII ESay writes a Book full of no other words but this * * * Hasting to the spoil he hasteth to the prey Maher-shalal-hash-baz and takes two men that were of esteem with Ahaz Zechariah his father in law and Uriah the Priest to see and witness what he had done that so it might come to Ahaz his knowledge He also names a child that his wife bare him by this very name and all to confirm that Damascus and Samaria the two enemies of Judah now in Arms against it should speedily be destroyed He useth two several phrases of the same signification as applying them to the two places Samaria and Damascus yet doth he withal threaten those of Judah that despised the house and Kingdom of David because it was but like the waters of Shiloam of a very small stream in comparison of those great Kingdoms that were so potent and therefore that desired to be under one of those great Kingdoms and to make confederacy with it such men he threatens that he will bring upon them a Kingdom great enough which should come as a mighty River since they despised the small stream and should over-flow Emmanuels land all over He prophesieth glorious things of Emmanuel himself as that he should be a Sanctuary that he should have children or Disciples that he should give them a law and testimony which should be Oracles to inquire at and that whosoever should * * * Vers. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And â—e transgresseth against it i. e. against the Testimony ver 2. or the Gospel transgress that law and testimony should be hard bestead famished perplexed and at last driven to utter darkness ESAY IX THAT this darkness shall be a worse darkness and affliction then that was in Galilee in their captivity either by Hazael or the Assyrian for those places saw light afterward for the Gospel began there but the contempt of the Gospel should bring misery irreparable He speaketh again glorious things concerning Christ the Child promised before Davids house fail the Prince of Peace and * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. Father of Eternity A letter of note and remarkableness is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lemarbeh in ver 7. Mem clausum to shew the hiddenness and mysteriousness of Christs Kingdom different from visible pomp and to hint the forty years before Jerusalems destruction when this Dominion increased through the world The juncture of the first verse of this Chapter with the last of the preceding and this subject of vers 9. 11. shew plainly that this Chapter is of the same time with those two before ESAY XVII HERE also is the Reader to take in this seventeenth Chapter of Esay made upon the very same subject that these three last mentioned the seventh the eighth and the ninth were namely concerning the final ruine of Damascus and Ephraim And whereas Damascus was destroyed and captived in the beginning of the time of Ahaz and as it is easily argued thereupon that this Prophesie that foretelleth the destruction of it should be set before the Story that relateth its destruction so it may be concluded that this Prophesie may be very properly taken in here upon these considerations 1. Till the time of the raign of Ahaz the Prophet meddles not with Damascus and Ephraim joyned together namely not till they joyned together to invade Judah 2. Step but one step further in the Chronicle then this very place where we would have this Chapter taken in and Damascus is ruined And therefore this Chapter had to deal with Damascus and Ephraim joyned together it is an argument that it is to be laid no sooner then here and since it is a Prophesie of the destruction of Damascus before it come it can be laid no further forward Now the reason why it lieth in that place of the Book where it doth is because there are many Prophesies against many several places laid there together and when the Lord is dealing threatnings among all the Countries and places thereabout Damascus and Ephraim could not go without And therefore as these three last named Chapters are laid where they be as single and singular denuntiations against these two places so is this Chapter laid where it is because it should there go in company with other threatnings ESAY XXVIII IN the same manner is the eight and twentieth Chapter of this Book which foretelleth also the destruction of Ephraim laid beyond its proper time among Chapters on either side it that are of a date after Ephraim was destroyed but it is laid there that threatnings against that place might also come in among the threatnings against other places And since there is no certain notice of what date that Chapter is it may not unfitly be taken in here and so all Esays Prophesies against Ephraim come together 2 CHRON. XXVIII vers 4 to vers 16. REZIN and Pekah returning to their several homes from Jerusalem which they could not overcome spoil Judah miserably as they go Pekah slayeth 120000 men and taketh 200000 women and children Captives but they are mercifully used and inlarged at the admonition of a Prophet the only good deed that we read of done in Samaria of a long time Rezin also carrieth a great Captivity away to Damascus 2 KING XVI ver 6. AND not content with that he taketh his opportunity after he comes home now Judah is so low to take in Eloth the Sea-town in Edom which Uzziah had recovered in the beginning of his reign
if they scape that Army Why eat this year what groweth of it self and what may be found up and down on the Trees and the ground But what must they do the next year Which was a year of release and rest as every seventh year was and they might not till the ground Why Providebit Deus God will also then provide for them of what grows of it self again and then the third year sow and reap and return to your old peace and prosperity ESAY XXXVIII 2 KING XX. to ver 12. 2 CHRON. XXXII ver 24. HEZEKIAHS sickness of the Plague seemeth to have been in the very time while the Assyrian Army lay about Jerusalem for though the destruction of that Army by the Angel be related before the Story of his sickness yet that his sickness was while that Army was alive may be conjectured upon these two collections First It is past all doubt that his sickness was this very same year that the Assyrian Army was destroyed by the Angel for if he reigned nine and twenty years as 2 King 18. 2. and that stroke of the Angel upon that Army was in his fourteenth year as vers 13. of that Chapter and he lived fifteen years after his sickness as 2 King 20. 6. then it makes that matter past controverting Secondly The Lord in his sickness doth not only promise him recovery from his disease but also that he will deliver him and that City out of the hand of the King of Assyria which shews there was then danger to him and Jerusalem from that King And this may be conceived one cause that made Hezekiah to weep so bitterly when the message of death was denounced unto him because he was to leave Jerusalem and Judea under the pressure and danger of the Assyrian Tyrant and must not see the delivery of it Therefore though the whole story of Sennacherib be laid together as was fit yet can I not but in my thoughts insert this story of Hezekiahs sickness before the destruction of his Army as no doubt it came to pass before Sennacheribs death and yet is that storyed before it for the concluding of his History all at once To Hezekiah alone is it given to know the term of his life and the Sun in the Firmament knoweth not his going down that Hezekiah may know his 2 KING XX. from vers 12. to vers 20. ESAY XXXIX all 2 CHRON. XXXII vers 25 26. MErodach or Berodach-Baladan the King of Babel visiteth Hezekiah by his Embassadors to congratulate his recovery and to inquire after the miracle of the Sun turning back The Lord left Hezekiah to try what was in his heart and it shewed folly The Lord foretels by the Prophet the captivity into Babel which City and Kingdom is now small and under the power of the Assyrian before it rise to be the golden head For observe in 2 Chron. 33. 11. that Babel is in the hand of the King of Assyria The Captains of the host of the King of Assyria carried Manasseth unto Babel It might very well be that Eser-haddon who succeeded Sennacherib in the Assyrian Monarchy took offence at Merodach-Baladan for his intimacy and familiarity with Hezekiah and thereupon set upon Babel and took it out of his hands Babel had been tributary to the Crown of Assyria hitherto the Assyrian having built it for some of his servants that traded upon Euphrates in Ships and made it a fair City but now Eser-haddon subdued it and defaced it Esay 23. 13. 2 CHRON. XXXII from vers 27. to end 2 KINGS XX. vers 20 21. Division 267 Hezekiah 15 HEZEKIAH liveth these fifteen years in safety and prosperity Division 268 Hezekiah 16 having humbled himself before the Lord for his pride to the Embassadors Division 269 Hezekiah 17 of Babel The degrees of the Suns reversing and the fifteen Division 270 Hezekiah 18 years of Hezekiahs life prolonging may call to our minds the fifteen Division 271 Hezekiah 19 Psalms of degrees viz. from Psalm 120 and forward There were Hezekiahs Division 272 Hezekiah 20 songs that were sung to the stringed instruments in the House of Division 273 Hezekiah 21 the Lord Esay 38. 21. whether these were picked out by him for that Division 274 Hezekiah 22 purpose be it left to censure The Jews hold they were called Psalms Division 275 Hezekiah 23 of degrees because they were sung upon the fifteen stairs that rose into Division 276 Hezekiah 24 the Courts of the Temple Who so in reading those Psalms shall have Division 277 Hezekiah 25 his thoughts upon the danger of Jerusalem by Sennacherib and her delivery and the sickness of Hezekiah and his recovery shall find that they fit those occasions in many places very well But I assert nothing but leave it to examination Division 278 Hezekiah 26 1 CHRON. IV. from vers 34. to the end Division 279 Hezekiah 27 IN the time of Hezekiah some of the Simeonites subdue the Meunims Division 280 Hezekiah 28 and the Amalekites It is most likely it was not in the former fourteen years of Hezekiah when the Assyrian Army was all abroad and none durst peep out but in his last fifteen years when that Army was destroyed and gone World 3310 Division 281 Hezekiah 29 Hezekiah dieth ESAY XXIII ESAY XL XLI c. to the end of the Book THE prophesying of Esay is concluded by the Title of his Book in the times of Hezekiah though the Hebrews of old have held that he lived and died in the days of Manasseh and was sawn asunder by him The Epistle to the Hebrews may seem to speak to that Heb. 11. 37. therefore according to the Chronology of the title of the Book in the first verse of it these Chapters that are set after the Story of Hezekiahs fourteenth year or after the Story of the destruction of the Assyrians and Hezekiahs recovery are all to be allotted to the fifteen years of his prolonged life since there is no direction to lay all of them or any of them in any time else c. The three and twentieth Chapter also falleth under the same time even towards the latter end of Hezekiahs reign when the King of Assyria had now taken Babel This is apparent by ver 13. spoken of a little before for there the Lord threatneth Tyrus by the example of Babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that City had been founded by the Assyrian * * * For Ships and for men of the Desert thereupon Babel is called The desert of the Sea Esay 21. 1. for his Ships and Ship-men to traffick upon Euphrates as Tyrus was built on the Sea for the like purpose but now the Assyrian had brought that to ruine and so should the case of Tyrus be by the Babilonians Nebuchad-nezzar destroyed Tyrus Ezek. 29. 18. Now the reason why this Chapter that fell so late in Hezekiahs time is yet laid in that place where it is is this because the Prophesies against those Countries
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
12. 1 5. 10 11. Mar. 1. 21. from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath day and stood up for to read 17. And there was delivered unto him the the Book of the Prophet Esaias and when he had c c c c c c Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he had unfolded the book for their books in those times were not bound as ours are now to open and turn over leaves but they were rould up as a Roul of paper And hence were their books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exekiel 2. 9. Esay 8. 1. opened the Book he found the place where it was written 18. d d d d d d The Evangelist in this quotation from Esay doth follow the translation of the Septuagint verbatim but only in that clause To set at liberty them that are bruised The differences betwixt the Greek and the Hebrew text are not great they are only these 1. In the Hebrew it is The Spirit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Jehovah is upon me which the Greek hath uttered by the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it commonly useth that word to translate both Adonai and Jehovah by 2. Whereas the Hebrew repeateth the word Jehovah again in the next clause because the Lord hath anointed me the Greek hath omitted it the sense being clear enough though it do leave it out 3. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bind up it hath rendred to Heal bringing the word up to its full sense 4. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the humble it hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor for it meaneth The poor in Spirit which is the same with Humble The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor he hath sent me to heal the broken hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised 19. To preach the acceptable year of the Lord. 20. And he closed the book and gave it again to the Minister and sate down and the eyes of all them that were in the Synagouge were fastened on him 21. And he began to say unto them This day is the Scripture fulfilled in your ears 22. And all bare him wintess and wondred at the gracious words that proceeded out of his mouth and they said Is not this Iosephs son 23. And he said unto them Ye will surely say to me this Proverb e e e e e e Physician heal thy self This Proverb the Jews commonly utter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phycisian heal thine own lameness Tanchumah hath it in a legendary story of a Dialogue betwixt Adam and Lamechs wives They fell out with their Husband and would no more associate with him yet they would go to Adam to ask his counsel Adam adviseth them to hearken to their Husband They answer him with this Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitian heal thine own lameness Thou partedst from thy mate an hundred and thirty years and dost thou teach us otherwise Tanch fol. 4. col 2. Physitian heal thy self whatsoever we have heard done in Capernaum do here also in thine own Country 24. And he said Verily I said unto you No Prophet is accepted in his own Country 25. But I tell you of a truth Many widows were in Israel in the days of Elias when the Heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save only unto Sarepta a city of Sidon unto a woman that was a widdow 27. And many lepers were in Israel in the time of Elizeus the Prophet and none of them was cleansed save Naaman the Syrian 28. And all they in the Synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the City and led him unto the brow of the hill wheron their City was built that they might cast him down headlong 30. But he passing through the midst of them went his way St. MATTH CHAP. IV. Vers. 12. NOW when Iesus had heard that Iohn was cast into prison he departed into Galilee St. MARKE CHAP. I. Vers. 14. NOW after that Iohn was put into prison Iesus came into Galilee preaching the Gospel of the Kingdom of God Reason of the Order TO clear the subsequence of this Section to that preceding needeth no more ado but seriously to consider the progress of the story hither and to observe the progress of it from hence a step or two forward For although Luke hath laid it so close to the story of the temptation as if it did immediately follow and as if it were the first journey that Christ took into Galilee after yet is the parallel story in Matth. 4. 12. so plainly pointed out to have been after Christ heard that John was imprisoned that it leaves no more doubting of the method and of the time of this story Jesus indeed departed into Galilee presently after his temptation in the wilderness of which we have the story John 1. 43. and there he turned water into wine at Cana Joh. 2. 16. c. and abideth a while at Capernaum verse 11. and from thence goeth to the Passover at Hierusalem vers 13 c. and there and in Judea he stayeth till towards the latter end of our November as was observed before and all this while was John the Baptist preaching at liberty John 3. 23. but then Jesus heard of his imprisonment and foresaw his own danger if he should continue in Judea therefore he makes for Galilee and goeth through Samaria John 4. 1. c. comes up to Cana in Galilee and there healeth the Rulers Servant at distance vers 43 46. and now begins to be famous by these miracles and so begins to preach in their Synagogues So that the beginning of this Section may be supposed as an Epiphonema to the story foregoing the first word being changed from And to Thus. Thus Jesus returned in the power of the Spirit into Galilee and the like of Matthew Thus when Jesus heard that John was committed to prison he returned to Galilee Nor is it a strange thing in Scripture to lay stories so close together as Luke hath done these two when yet there was a long space of time and a large Catalogue of occurences came between as in this Evangelist Acts 9. 25 26. compared with Gal. 1. 17 18. Mat. 19. 1. compared with John 7. 10. to John 10. 40. and in other places And as the order of this Section is thus cleared and asserted by the current of the story hitherto so will it be the more confirmed by the continuance of it henceforward it being observed how Matthew Mark and Luke fall in together at the next Section in one and
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
they are called also by the wise men Sadduces and Baithusaeans they began to oppose the Cabbalah or traditions and to expound the Text as themselves thought good without hearkning to any of the wise men at all In Avoth per. 1. And Elias Levita thus Antigonus of Socoh had two Scholars Sadoc and Baithus which grew exceeding wicked and denied the Traditional Law and believed only what was written in the written Law therefore they called them Karaites The Sadduces were addicted to a Ceremonious Religion as well as the Pharisees though in all things they went not so far and in the same things they went not always alike They used Phylacteries as well as the Pharisees but they wore them not after the very same fashion Megil fol. 24. Nay somtimes some of the Priests administred the service at the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the way of the Saduces different from the Ordinary way but such as the Jerusalem Talmud relateth dyed strange deaths And the matters wherein they followed the way of the Sadduces were all about Ceremony But they would own â—one of the Ceremonies they used as derived from Tradition but as they pretended deduced in all points from Moses his Text For they would acknowledge nothing but what was written though oftentimes they did not so much find it to be written so as they made it so by their construction and joyned in many things with the Traditional Ceremonies but scorned to receive them from Tradition but would make shift to find ground for them in the Text even as many amongst us at this day hold Arminian Socinian or Popish Tenets yet scorn to fetch them or to acknowledge them fetcht from Arminius Socinus or Rome but will seem to fetch them out of the very Text of Scripture Let me conclude this matter with some words of Josephus to shew how they despised and rejected traditions and with a passage in Maimonides that sheweth how they would have nothing but what was to be seen in the Text of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Pharisees saith Josephus delivered many things unto the people as appertaining to the Law by Traditions from the Fathers which are not written in the Law of Moses And therefore the Sect of the Sadduces cast them off saying that these things are to be accounted for Laws which are written but that these things that come by Tradition from the Fathers ought not to be kept And about these matters were often great disputes and differences betwixt them Antiq. lib 13. cap. 18. And It is unlawful saith Maymonides for a man to teach when he is drunk but if he teach a thing that is so plain in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even the Sadduces will acknowledge it then is it lawful as that a creeping thing is unclean a frog clean blood forbidden c. In biath hammikdash per. 1. Sect. V. Of the Pharisees As the Sadduces on the one hand made nothing of Traditions at all so the Pharisees on the other hand did make exceedingly too much not only beyond the Sadduces but also the rest of the Nation that walked in the high way of the State-Religion separating and singling themselves in a more strict course of Ceremonious devotion from other people The Jews do write their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parush Parushim with u in the second Syllable But the Greek of the New Testament and Josephus as also the Syriack and Arabick do read it with i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharish Suitable to the Chaldee and Syriack language which was then spoken The word Parash is used but once in Scripture for separation as ii is observed by Elias Levita whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Parash saith he betokeneth division and separation and it is found in Scripture but only once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 34. 12. His scattered or parted sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint rendred by the Latine oves seperatae yet our Rabins of happy memory have used it exceeding much And from hence is the Noun Parush and Parushim that is Pharisee and Pharisees and they were men separate from the ways of the world as were the Nazarites Baal Aruch yet clearet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee saith he is he that separateth himself from all uncleaness and from all unclean meats and from the common people that understand not the exact orders for meats c. According to this sense of separation Juchasin calleth Merlins mother a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pharisee that is a Nun or recluse His story of him and her is briefly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Pope Leo was the great wise man Merlin in England And they say he was the son of a Spirit Now his mother was a Kings daughter A Nun And he made many books fol. 144. col 1. And divers other passages in the Jewish writers might he produced by which they shew the general acceptation of the word Pharisee namely that it signified and imported separation and that the Pharisees were Separatists from others of the Nation Now about the separation of the Pharisees from other persons two things are to be examined 1. In what their separation did consist And 2. from what persons it was that they did separate As to the first their Separation from others was not about the publick Ordinances or refraining the publick Assemblies as the Separatists of our times do but it considered in some other thing In Mat. 12. 9 13. Luke 6. 6 7. there were Pharisees in the Synagogue at the publick Worship c. And Separation from the publick Assemblies was against their own position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of the Congregation saith their Tradition is always heard Yea though sinners be among them yet the Holy blessed God refuseth not the prayer of the Assembly Therefore it is necessary that a man joyn himself with 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 for his prayer is not always constantly heard but 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 Maymon in Tephillah per. 8. Nor did their Separation consist in refraining the company and converse of others for they sate in the Sanhedrin with Sadduces Acts 23. 6. Mark 3. 6. see also Mat. 16. 1. they to other mens houses Mark 16. 16. c. Conversed with any sorts of men to make them Proselytes Mat. 23. 15. conferred ordinarily with Christ and his Disciples Mat. 15. 1. 12. 1 2 c. And indeed it will be a hard thing to find in the Jews antiquities mention of Separation of any of the Nation from
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
Bartholomew the reason best known to themselves §. James the Son of Alpheus The word Son is not in the Greek neither here nor Matth. 10. 3. nor Mark 3. 18. nor Luke 6. 15. but it is only thus James of Alpheus and so reads the Vulgar But the Syrian Arabick Beza our English and divers others have very warrantably put in the word Son Now this Alpheus and Cleopas mentioned Luke 24. 18. were but one and the same man the Syrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving indifferently to frame his name into Hebrew or into a Greek pronunciation Châlphi and Cleaphi as Pauls double name sounded after these two languages This Cleopas or Alpheus was the Husband of Mary Joh. 19. 25. and she the mother of James the less and of Joses Matth. 15. 40. and of Judah and Simon Mark 6. 3. and from hence is warrant sufficient to call James the Son of Alpheus though the Text hath not spoken out the word Son This James is he that was commonly called James the less mentioned Acts 12. 7. 15. 3. 21. 18. Gal. 2. 9. c. and so often called by the Ancients the Bishop of Jerusalem but upon what misprision shall be conjectured afterward §. And Simon Zelotes He is called Simon the Canaite Matth. 10. 4. Mark 3. 18. which in Hebrew signifieth zealous as is more apparent by the Syriack and Arabick writing of it than the Greek It is like he was so called from Canah in Galilee the place of his abode and the Evangelist translateth this proper Hebrew name into a Greek appellative as John doth Siloam Joh. 9. 7. This Simon was the Son of Alpheus also and so likewise was Judas mentioned instantly after Mark 6. 3. And so hath Alpheus three sons that were Apostles and Joses the fourth is in fair choice to be one too vers 23. Vers. 14. With the Women Some render it With their Wives which may indeed be very true for the Apostles and Disciples which had Wives took them with them 1 Cor. 9. 5. but it is too strait for doubtless there were some with them that had either no Husbands at all or none there see Luke 8. 23. 23. 49. 24. 22. §. And Mary the mother of Jesus We have no more mention of her in Scripture it is like she continued under the care of John the Evangelist to whom our Saviour had committed her Joh. 19. 26 27. and at the last in some persecution was taken away by martyrdom as Simeon had prophesied of her Luke 2. 35. §. And his Brethren That is his Kinsmen for by this term doth the Scripture use to express such relations it is needless to shew examples and to shew who these Kinsmen were will be more proper for another place Vers. 15. And in those days Peter stood up in the midst Peter both in this place and divers others and indeed generally through so much of this Book as concerns the Church of Judea and Jerusalem is ever brought in as the chief speaker and chief actor nay commonly the sole speaker and actor upon all occasions Not that the rest of the Apostles were either any whit inferior to him either in authority or in forwardness to promote the Gospel but upon these two most singular and peculiar grounds First Peter was designed by a more special deputation and appointment to be the Minister of the Circumcision Gal. 2. 8. and therefore while the Story stayeth among the Circumcised it still mentioneth Peter above all the other as when it cometh to speak of the uncircumcised then it fixeth solely on the story of Paul Secondly Peter was considerable under a notion that none of the rest of the twelve had fallen under namely one that had denied and foresworn his Master and therefore it was in some kind necessary that some special evidences of his perfect recovery again should be given And whensoever he is thus honoured by mention of him when the rest are not mentioned it is not for that he outstript them either in dignity or zeal but to shew that he had recovered that ground which he had lost of them in his grievous fall And these two considerations do mainly resolve why you read hardly of any mans speeches or any mans actions but only Peters He is the speaker in Act. 2. at the first conversion of the three thousand souls and he is the speaker in Act. 3. at the second conversion of five thousand more not that the rest of the company did not preach and speak as well as he as we shall prove for that first Sermon on Acts 2. and as the Holy Ghost it self approves for that second Acts 4. 1. But because at these first fruits of the Gospel among the Circumcised the Lord more especially holdeth out the mention of the Minister of the Circumcision And so in this motion for the choice of a new Apostle and in that doom again on Ananias and Sapphira Peter of all other is the Mâ—n for how fully and how fitly doth it shew his perfect recovery when he that of all the rest had fallen next to Judas doth censure Judas and he that had denied his Master with an oath doth strike those dead for a lie §. The number of names together Names is held by divers in this place and in Rev. 3 4. 11. 13. to signifie only persons without any distinction of sex whereas it rather signifieth men distinct from women and so it seemeth that the Syriack and Arabick understand it here and the latter addeth that they were men of name or repute For first in Scripture account most constantly the reckoning is of men and women very rarely brought in in the number nay sometime the reckoning plainly shewed to be contradistinguished to women Secondly The name of a family continueth in the males but is lost in the females and therefore in the Hebrew a male is called Zacar from remembrance and women Nashim from forgetting and in the New Test. Greek men are called Names upon the like reason §. Were about an hundred and twenty This summeth the men that are spoken of in the verse preceding the twelve Apostles the seventy Disciples and about thirty eight more all of Christs own kindred country or converse These one hundred and twenty here spoken of are not to be reputed or accompted as the whole number of believers at Jerusalem at this time but only those that had followed Christ continually Vers. 21. were of his own Country stood in more near relation to him as being of his own family and society and appointed by him for the Ministry The Believers at Jerusalem no doubt were many hundreds if not thousands at this time though we read of no converts in this book till the next Chapter For what fruit or accompt can else be given of all Christs preaching and pains bestowed in that City Let but Joh. 2. 23. 3. 2. 4. 1. Mar. 3. 8. Joh. 7. 31. 8. 30. 11.
in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Theodosius a Jew in the time of Justinian the Emperor related to one Philip a Christian who perswaded him to become a Christian also as a great secret among the Jewish Nation and known but to few neither That in the time of the Temple standing even while Jesus Christ lived as a private person a certain Priest died at Jerusalem and the heads of the Priests met together to choose another in his stead And while one named one and another another a certain Priest stood up and named Jesus the son of Joseph the Carpenter as one known to them for a man of most singular wisdom and integrity But when some objected that Joseph was not of the Tribe of Levi but of Judah and so Jesus his son was not capable of the Priesthood and it was answered again that he was come of a stock that had so mixed with the Tribe of Levi that he might be admitted he was generally approved of as one fit to succeed in the room of the Priest deceased Now because it was the custom to inrol the names of those that were admitted to be Priests and the names of their parents they called the mother of Jesus to give them account of his parentage for Joseph was now dead and when she had told them that he had no earthly Father but was conceived by the Holy Ghost and that she bare him as divers could witness which were pesent at her Travail but that she was yet a Virgin and when they had taken the witness of some that were with her at her Child-birth and had received testimony from other women whom they set to search her that she was still a Virgin they entred the name and Parentage of Jesus into their Register in these words Such a day such a Priest died the son of such a man and such a woman and by the common suffrage there was chosen in his stead Jesus the son of the living God and of the Virgin Mary And this Register Book saith this relater at the sacking and destruction of Jerusalem was preserved by the care and industry of some of the chief of the Jews and is now laid up privately at Tiberias and this story saith Suidas I had from some that heard it from Philip to whom it was related Not to insist upon the examination of this story but to leave it as we found it and to return to the Courses that we are about It is held by the Jews and that not without some ground that of all the four and twenty Courses that served under the first Temple four only returned out of the captivity of Babel namely Jedajah Harim Pashur Immer Thus the Jerusalem Talmud and Tosaphoth ad Taanith m m m Talm. Ieruâ—â— ubi antâ— Tosaph ad â—aaniâ—â— per. 4. reckon them from Ezra 3. 36 37 38 39. But the Babylon Talmud in stead of Harim n n n Tal. Bab. ib. nameth Jojarib and the Gloss upon it doth justly scruple how Pashur is now become one of the Courses who was none of them before But how shall these four families do to make four and twenty Courses as was the Primitive and Original distribution and that by Prophetick and Divine appointment The Prophets therefore that were amongst the children of the Captivity say the same Authors found out a way to cast them into so many Courses and their way was this They made four and twenty lots and they wrote the names of the heads of the four and twenty Courses upon them and put them into the lottery box Jedajah took out five and himself one there is six Harim took out five and himself one their is six Pashur took out five and himself one there is six Immer took out five and himself one there is six And the Prophets that were among them conditioned with them that though Jojarib came out of captivity yet should he not drive out the Course that was before him Now the meaning of this Tradition is this That in drawing these lots with the names of the heads of the old Courses upon them they only intended to find out what Courses of the old names must be made out of every one of these four families and they did not intend to alter the order of the Courses but to let them run as they did in the ancient round only the Course of Jojarib which of old was the first is now put to give place to Jedajah And the reason of this was because Jedajah was of the High-priests family of the house of Joshua the son of Jozedek and so they allotted him the preheminence Ezra 2. 36. The Gloss indeed upon the Babylon Talmud gives the reason to be because o o o Gloss. ib. in this their new molding every one was to take his Course as his lot was drawn and that in the order that the lot came up in the drawers hand they served their weeks But if this were a reason why should not Jojarih be a drawer of the lots as well as Jedajah since the record saith he was present And if they were so indifferent for the altering of the order of the Courses why should they be so punctual for their number since the one in the Primitive institution was appointed by divine direction as well as the other When the Evangelist Luke saith that Zachary the father of John the Baptist was of the Course of Abia Luke 1. 5. he undoubtedly referreth to the order of Abia's Course as it is ranked in 1 Chron. 24. For the family of Abia was not now extant among the Courses for there is no mention at all of him among the Priests that returned out of Captivity and therefore the Evangelist saith not that Zachary was of his family but of his Course that is of a Course that bare his name but as for the Order of the Course he either referreth to the Text mentioned as to a place to be found in Scripture and so his words to be construed and understood by it or else there is no order of his Course to be found at all The Courses being thus divided after the Captivity anew but ordered and ranked as of old and in time encreased and grown numerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Course saith the Mishneh in the place aforecited had a station in Jerusalem which the Jerusalem Gemara expoundeth thus It is a tradition that 2400 were the station at Jerusalem and half a station was at Jericho And Jericho also was able to have produced a whole station but because it would give the honour to Jerusalem it yielded but half And wen any Course was to go up to Jerusalem half the Course went up to Jerusalem out of the Land of Israel and half the Course went up out of Jericho which the Babylonian Gemara wordeth thus There were four and twenty Courses in the Land of Israel and twelve at Jericho Not that there are six and thirty Courses to be
manifest my self thus openly to the view of all Some there be that have hardly censured of me for idleness and sloth as they make it because it seems I intrude not every moment into the supply of other mens Ministries since it hath not yet pleased God to prefer and promote me to a Charge of mine own I know well the saying of the Apostle Rom. 1. 14. belongs to all Ministers To Greeks and Barbarians The Syrian to that verse adds a word which may well serve for a Comment mehhaâ—obh leakrez I am a debtor or I ought to Preach to the wise and foolish they are all debtors and as the Syrian adds leakrez they are debtors to Preach And whoso is necessarily called and refuseth is as bad as the false Prophets were that would run before they were sent nay he may seem rather worse that when he is sent will not go From this censure how far I am free my Conscience tells me though I must confess that I am not so hasty as many be to intrude my self where is no necessity This hath among some purchased me the skar of slothfulness to vindicate which I have here ventured as Children do to shoot another arrow to find one that is lost so have I hazarded my Credit one way to save it another I know mine own weakness and that this my pains to Scholars may seem but idle yet had I rather undergo any censure than the blot of the other Idleness the begetter of all Evil and of Unthankfulness the hinderer of all Good This is the cause that brings me to a Book and my Book to you That by the one I may testifie to the World that I love not to be Idle and by the other witness to you that I love not to be Unthankful Accept I beseech you of so small a Present and so troublesom a Thankfulness and what I want in Tongue and Effect I will answer in Desire and Affection suing always to the Throne of Grace for the present prosperity of your Self and your Noble Lady and the future Felicity of you both hereafter From my Study at Hornsey near LONDON March 5. 1629. Yours devoted in all Service JOHN LIGHTFOOT TO THE READER Courteous Reader for such a one I wish or none I May well say of writing Books as the wise Greek did of marriage For a young man it is too soon and with an old man his time is out Yet have I ventured in youth to become publick as if I were afraid that men would not take notice of my weakness and unlearnedness soon enough If I fall far short of a Scholar as I know I do my youth might have some plea but that mine attempt can have no excuse but thy Charity To that I rather submit my self than to thy Censure I have here brought home with me some gleanings of my more serious studies which I offer to thee not so much for thy Instruction as for thy harmless Recreation I bear in mind with me the saying of Rabbi Josihar Jehudah in Pirke Abhoth He that learns of young Men is like a man that eats unripe Grapes or that drinks Wine out of the Wine-press but he that learneth of the Ancient is like a Man that eateth ripe Grapes and drinketh Wine that is old For fear thy Teeth should be set on edge I have brought some Variety I have not kept any Method for then I should not answer my Title of Miscellanies I have upon some things been more Copious than other and as Rab. Salomon observes of Ruth I have sometime but stood to Glean and sometime sitten down I hope thou wilt not censure me for Judaizing though I cite them for it is but as the Musician in Plutarch did setting a Discord first that you may better judge of the Consort and seeing Error you may the more embrace the Truth If this my Youthful attempt shall provoke any one that is Young to Emulation in the Holy Tongues I shall think I have gained Adjourn thy severe Censure till either future Silence or some second Attempt either lose all or make some Satisfaction For the present Quisquis haec legit ubi pariter certus est pergat mecum ubi pariter haesitat quaerat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me Aug. de Trinit Lib. 1. Cap. 3. Thine ready and willing but unable I. Lightfoot OF KNOWLEDGE OF GOD. CHAP. I. OMNE tempus te puta perdidisse c. saith one All time is lost that is not spent in thinking of God To be full of thoughts of him is a lawful and holy prodigality And to spend time in such meditations a gainful lavishing For this end were the Scriptures given to lead us to meditate of God by meditating in them day and night Psal. 1. 2. Herein those fail that never think of God at all and those also that think not of him aright The Prophet makes this the mark of wicked men that God is not in all their thoughts That like the Jews they murder Zechariah the remembrance of God even between the Temple and the Altar Commendable in some sort was the devotion of the Philosopher that in so many years spoke more with the Gods than with Men. Had his Religion been towards the true God what could have been asked of him more I would Christians hearts were so retired towards their Creator that so he that made the heart might have it The Heathens thought there was a God but knew not what to think of him They prayed and sacrificed and kept a stir to something but they might well have marked their Churches Altars and Prayer with the Athenian Altar Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Act. 17. Plato attained to the thought of one only God the Persians thought he could not be comprehended in a Temple and Numas thought he could not be represented by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Strom. 1. p. 131. image and for this saith Clem. Alex. he was helped by Moses yet came all these far short of the knowledge of God Nature when she had brought them thus far was come to a non ultra and could go no further Happy then are we if we could but right prize our happiness to whom the day spring from an high hath risen and the Son of Righteousness with healing in his wings upon whom the noon-tide of the Gospel shineth and the knowledge of God in its strength Even so O Lord let it be still told in Gath and published in the streets of Ascalon to the rancour and sorrow of the uncircumcised that God is known in Britain and his Name is great in England CHAP. II. Of the Names of GOD used by Jews and Gentiles NO Nation so barbarous saith Tully that hath not some tincture of knowledge that there is a Deity And yet many nay most People of the World fall short of the right apprehension of God through
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
besides the Inhabitants of Bethshemesh it was now upon the time of the Feast of Tabernacles when the Ark came up to them and it may be that might cause the more conflux to the Ark when it was come and the Lord for the boldness of Priests and People that would be looking into the Ark breaketh out upon them with the Plague and destroyeth so many thousands of them The Priests of Bethshemesh that had escaped sent to the Men of Kiriathjearim to fetch up the Ark to them and so they do It is equally questionable why they that were Priests should send about such a matter as this to the Men of Kiriathjearim which were not and that the Men of Kiriathjearim should venture to fetch up the Ark when they had seen the speeding of Bethshemesh by it But the Lord had now forsaken the Tribe of Ephraim in which Tribe Shiloh stood and had made choice of the Tribe of Judah Psal. LXXVIII 67 68. of which Kiriathjearim was a chief City and whether he used the counsel of Samuel to the People for a means to accomplish his determination or what other way is not determinable but it is brought to pass and the Ark now seated in the Tribe of Judah out of which it never unsetled again whilest it was in being A long time whilest it stayed in Kiriathjearim it was under the curb of a Philistine Garrison which was in that City 1 Sam. X. 5. which might much damp the Peoples seeking and resorting to it especially in this loosness and lukewarmness or rather utter coldness of Religion that was amongst them However at the end of twenty years a general Reformation doth begin amongst them and they begin to hearken after God the Ark and Religion and put away the strange gods that were among them and God at that very instant doth grant them a miraculous Victory against the Philistins 1 Sam. VII We read once of the Arks being within the compass of the Tribe of Benjamin before David fetched it up to Jerusalem and that was with Saul at Gibeah 1 Sam. XIV 18. but it was restored from thence to Kiriathjearim at the place appointed for it as yet by Divine direction for otherwise it might as easily have been set up in Nob where the Tabernacle was now standing David about the second year of his Reign in Jerusalem fetcheth it up from Kiriath-jearim thither and there pitched an habitation for it in Sion where it resided till it was translated into Solomons Temple save only that once it was taken out to have flitted with David in his flight from his son Absalom but soon restored to its place again 2 Sam. XV. At this Tabernacle in which the Ark was lodged in Sion David sets up an Altar 1 Chron. XVI 2. for the offerings at that present time of the Arks bringing up thither but not for continual sacrificing And there he appointed a constant Musick to attend of the Levites but the Priests waited at Gibeon where the Tabernacle was and the daily Sacrifice CHAP. XL. The state and fate of the first Temple AT Naioth in Ramah where Samuel and David spent some time together they platformed the buildings of the Temple and the manner of the Service It was an unlikely time for David to think and contrive for such a thing at that time when he knew not where to hide his own Head from the fury of Saul yet so sure was the Promise to him and so assured was his Faith in it that even from that time he laid the Foundation of his thoughts towards the building of a Temple setling of a Service and even all his time after was preparing towards it In all his Wars and Victories he still remembred to dedicate something of his spoils for that purpose 2 Sam. VIII 10 11. 1 Chron. XVIII 8 c. so that at his death he left the greatest sums of Silver and Gold and stock of Brass and Iron and such materials that is Recorded in any Story And as he had his first instructions from Samuel so did he ripen then by the Prophetick directions of Gad and Nathan the Prophets 2 Chron. XXIX 25. and so setled the Priests and Levites in their courses and Carpenters and Masons to work and had described the platform of all things so exactly that he left to Solomon in a manner but the care to see the Work done for he had prepared all things before About eleven or twelve years space was the Work of the Temple in Hand before it was finished namely four years in hewing Stone and framing Timber and seven years and an half in bringing up the building For David in the last year of his Reign had gathered all the Proselytes in the Land to the number of one hundred fifty and three thousand and had set them to work and so they continued framing and preparing materials till the fourth year of the Reign of Solomon in the second month of which year the Foundation of the House was laid and in the eighth month of the eleventh year the Work was finished 1 King VI. 38. and so it was seven years and an half in building which the Text for roundness of number doth count but seven It was a year within a month after that it was finished before the Dedication of it in which time it is likely they were getting away the rubbish and preparing for its consecration it lying useless all the while for the Providence of the Lord disposed that it should be Dedicated at such a time as that the time should carry a Mystery and Type with it as well as the Temple it self In the eleventh year of Solomons Reign in the month Bull which is the eighth month it was finished 1 Kings VI. 38. and in his twelfth year in the month Ethanim which is the seventh month it was consecrated even at the time of the Feast of Tabernacles 1 King VIII 20. 2 Chron. V. 3. or the fifteenth day of that month Concerning the title Ethanim by which this month was named the Jews have these Glosses The Chaldee renders that verse in the Book of Kings thus And all the Men of Israel were gathered to the King in the old month which they called the first month but now the seventh h h h Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Rabbins say it was called Ethanim which signifieth strength or strong ones because the Fathers were born in it which were the mighty ones of the World And others i i i Levi Gersh in 1 King VIII because in it were the greatest Feasts or k k k Kimch iâ—i as others because in it the Fruits were gathered which are the strength of Mans life c. But whatsoever was the notation of the Name certainly the remarkableness of that month was singular in regard of many eminent occurrences that befel in it of which we have spoken elsewhere the most renowned of all which was that our Saviour
in that month was born into the World and what if on that very day that the Temple was Consecrated namely the fifteenth day of the month of whose Incarnation and Birth how lively a Type the Temple and its Dedication were I need not to illustrate Thus was the Temple dedicate and the Service of it began Anno Mundi three thousand and one At the Dedication of it both the Books of Kings and Chronicles inform us that the Tabernacle of the Congregation and all the Holy Vessels that had been in the Tabernacle were brought up thither 1 Kings VIII 4. 2 Chron. V. 5. But the question is What became of them there were they used or were they laid up There are that assert either way and the later seemeth the more probable namely that these things of Moses upon the rising of a greater and more eminent Glory did decay and were laid aside as all his Ceremonies were to do upon the rising of the Gospel The Temple though it were of a Heavenly resemblance use and concernment as figuring Christs Body John II. 19. enjoying Gods presence 2 Chron. VII 16. and Israels worship Psal. CXXII 4 c. yet being but an earthly building it was subject to the universal condition of earthly things casualty and changing Nay there is hardly any State or Place in any Story of which may be found more vicissitudes and alterations of condition than of this and there is hardly any Kings time of all those that reigned in the time of the Temple in which it received not some remarkable alteration of estate or other In the time of Solomon that built it it received that vile affront of an Idol Temple built by him in the face of it and what became of the Service of the Temple in these times may be shrewdly suspected In his son Rehoboams time it was first forsaken by the Ten Tribes and afterward by Judah it self who fell to Idolatry and then it was plundred by Shishak How oft the Treasuries of it were plundred sometimes by Forainers sometimes by their own Kings how oft it self prophaned as by Athaliah Ahaz Manasseh how the Service of it either totally slighted or slightly performed how Idols set up in it and Altars to strange gods how the Blood of the High Priest shed and the manners of the Priests corrupt and the House of Prayer made a Den of Thieves as also how sometimes again it was repaired the Service restored the Priests reformed and matters amended with it is so plainly and copiously described in the Books of Scripture that it were but transcription of the Text to recite them in particular At last it had run out its date and it self fired and all its precious Vessels were Captived by the Babylonian what became of the Ark the Scripture doth not mention the Jews conceive that it was hid in some Vault that they say Solomon had purposely made against such a time where it escaped the Conquerors fury but this we leave to their own credit The time of the standing of this first Temple from its finishing in the eleventh year of Solomon to its firing by Nebuzaradan was four hundred and twenty years SECT 1. The state of the second Temple under the Persian Monarchy ALthough between the return out of the Babylonian Captivity and the final desolation of Jerusalem there might seem to be strictly and literally two Temples that of Zorababel and that of Herod for Herod began his Temple from the very Foundation yet do the Scriptures and all Jewish Writers so unanimously and generally own them but for one Temple calling it the Second Temple all the time there was a Temple after its first building under Cyrus that it would be but needless labour and unwarrantable curiosity to take up any other notion or distinction of it For though the Temple built by Zorobabel were pulled down to the very ground by Herod when he built that Fabrick that stood to the last fate of Jerusalem yet since that demolition was not by destruction and ruine but for reparation and for its bettering there is no reason to reckon these as two several Temples but as one Temple first built and then repaired to a more excellent and glorious condition From the first year of Cyrus in which he Proclaimed Redemption to the Captives and gave Commandment to restore and build Jerusalem to the death of Christ were four hundred and ninety years as they be summed by an Angel Dan. IX and from the death of Christ to the fatal and final destruction of Jerusalem were forty years more five hundred and thirty years in all In all which time it were endless to shew every particular occurrence and change of condition that befel the Temple and it would require a large Story and Volume I shall therefore only touch upon the chiefest distributing the times into those several and remarkable periods that they fell into and applying the Stories to the times accordingly The first parcel of this time was taken up by the Persian Monarchy which how long it continued and for how many Kings Succession is a thing of as disputable and controverted a nature as any one thing in Chronology I will keep to the number and names of the Kings of that Throne that we find in Scripture In Dan. XI 2. there are these words Behold there shall stand up yet three Kings in Persia and the fourth shall be far richer than they all and by his strength through his riches he shall stir up all against the Realm of Grecia And a mighty King shall stand up c. And when he shall stand up his Kingdom shall be broken and shall be divided toward the four Winds of Heaven and not to his posterity c. It is observable concerning this Prophesie and account about the Persian Monarchy 1. That this was told Daniel in the third year of Cyrus Chap. X. 1. and so when he saith There shall stand up yet three Kings and the fourth c. he meaneth four besides Cyrus the first beginner of the Kingdom and therefore some of the Jews do make but a cross reckoning upon this place who will have Cyrus which was the first to be meant by this that is called the fourth 2. The Prophesie speaketh of the length of the Persian Monarchy till it brings it up to Alexander the Great the destroyer of that Monarchy of whom it speaketh plainly vers 3 4. and of his Successors afterwards vers 5 c. 3. There were therefore by the account of the Angel here but five Kings of Persia namely Cyrus and four more 4. These four are thus named in the Scripture 1. Ahashuerosh Ezra IV. 6. 2. Darius Ezra IV. 24. VI. 1. c. 3. Artaxerxes Ezra VI. 14. 4. Darius Neh. XII 22. To which may be added for the confirmation of this account 5. That Nehemiah lived quite through the whole length of the Persian Monarchy being at Mans estate the first year of it Ezra II. 2.
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
22. 2. And there was a Rabbin named Rabh Jod Of the letter Jod See Midrash Tillin upon the CXIV Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One tittle It seems to denote the little heads or dashes of letters whereby the difference is made between letters of a form almost alike The matter may be illustrated by these examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Schab fol. 10. 4. If it were Daleth and a man should have formed it into Resh on the Sabbath or should have formed Resh into Daleth he is guilty n n n n n n Tanchâ—m fol. 1. 1. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not prophane my holy Name whosoever shall change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys the World for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes this sense Ye shall not praise my holy Name It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every spirit praise the Lord. Whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They lied against the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph destroies the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none holy as the Lord whosoever changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth destroys the World It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our God is one Lord he that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh destroys the World But that our Saviour by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot and Tittle did not only understand the bare letters or the little marks that distinguished them appears sufficiently from vers 19. where he renders it one of these least commands in which sense is that also in the Jerusalem Gemara of Solomons rooting out Jod that is evaâ—uating that precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not multiply Wives And yet it appears enough hence that our Saviour also so far asserts the uncorrupt immortality and purity of the holy Text that no particle of the sacred sense should perish from the beginning of the Law to the end of it To him that diligently considers these words of our Saviour their Opinion offers it self who suppose that the whole Alphabet of the Law or rather the original character of it is perished namely the Samaritan in which they think the Law was first given and written and that that Hebrew wherein we now read the Bible was substituted in its stead We shall not expatiate in the question but let me with the Readers good leave produce and consider some passages of the Talmud whence if I be not mistaken Christians seem first to have taken up this opinion The Jerusalem Talmud treats of this matter in these words o o o o o o In Megill fol. 71. 2 3. R. Jochanan de Beth Gubrin saith There are four noble Tongues which the World useth The Mother Tongue for Singing the Roman for War the Syriac for Mourning the Hebrew for Elocution and there are some which add the Assyrian for Writing The Assyrian hath writing that is letters or characters but a language it hath not The Hebrew hath a language but writing it hath not They chose to themselves the Hebrew language in the Assyrian character But why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is blessed or direct in its writing R. Levi saith Because it came up into their hands out of Assyria A Tradition R. Josi saith Ezra was fit by whose hands the Law might have been given but that the age of Moses prevented But although the Law was not given by his hand yet writing that is the forms of the letters and the language were given by his hand And the writing of the Epistle was writ in Syriac and rendred in Syriac Ezr. IV. 7. And they could not read the writing Dan. V. 8. From whence is shewn that the writing that is the form of the characters and letters was given that very same day R. Nathan saith the Law was given in breaking that is in letters more rude and more disjoyned And the matter is as R. Josi saith Rabbi Judah Haccodesh saith the Law was given in the Assyrian language and when they sinned it was turned into breaking And when they were worthy in the days of Ezra it was turned for them again into the Assyrian I shew to day that I will render to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doubled or as if he should say the seconded Zech. IX 12. And he shall write for himself the Mishneh the doubled of this Law in a book Deut. XVII 18. namely in a writing that was to be changed R. Simeon ben Eleazar saith in the name of R. Eleazar ben Parta and he in the name of R. Lazar the Hammodaean the Law was given in Assyrian writing Whence is that proved From those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XXVII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in the Law is like a pillar So the Jerusalem Talmudists Discourse is had of the same business in the p p p p p p Sanhedr fol. 21. 2. 22. 1. Babylonian Talmud and almost in the same words these being added over The Law was given to Israel in Hebrew writing and in the holy Language And it was given to them again in the days of Ezra in Assyrian writing and the Syriac Language The Israelites chose to themselves the Assyrian writing and the holy Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And left the Hebrew writing and the Syriac Language to ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But who are those Idiots or ignorant persons R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Samaritans And what is the Hebrew writing R. Chasda saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the Gloss Great letters such as those are which are writ in charms and upon door posts That we may a little apprehend the meaning of the Rabbins let it be observed I. That by the Mother Tongue the Hebrew Syriac Romane being named particularly no other certainly can be understood than the Greek we have shewn at the three and twentieth verse of the first Chapter II. That that writing which the Gemarists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which we have interpreted by a very known word Hebrew writing is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this was proper to the Israelites or because it was the antient writing but as the Gloss very aptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the writing or character was in use among them that dwelt beyond Euphrates In the same sense as some would have Abraham called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew signifying on the other side that is beyond or on
of a dream Hence was that expression very usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Fast for a Dream and it was a common Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Fast is as fit for a Dream as fire is for flax For this cause it was allowed to fast on the Sabbath which otherwise was forbidden See the Babylonian Talmud in the Tract g g g g g g Fol. 11. 1. Schabbath where also we meet with the story of R. Joshua Bar Rabh Idai who on the Sabbath was splendidly received by R. Ishai but would not eat because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a fast for a Dream III. They fasted often to obtain their desires h h h h h h Hieros Kilaim fol. 32. 2. R Jose fasted eighty fasts and R. Simeon Ben Lachish three hundred for this end that they might see R. Chaijah Rubbah And often to avert threatning evils Of which Fasts the Tract Taanith does largely treat Let one example be enough instead of many and that is of R. Zadok who for forty years that is from the time whâ—â—â—he â—aâ—es of the Temple opened of their own accord a sign of the dâ—struction coming did so mortifie himself with fastings that he was commonly callâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Weak And when the City was now destroyed and he saw it waâ— in vain to fast any longer he used the Physicians of Titus to restore his health which through too much abstinence had been wasted VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The â—hildren of the bride-chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sons of the Bride chamber an ordinary phrase there is no need to relate their mirth in the time of the Nuptials I will relate that only and it is enough which is spoke by the Glosser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i In Bab. Berac fol. 31. 1. They were wont to break glass Vessels in Weddings And that for this reason that they might by this action set bounds to their mirth lest they should run out into too much excess The Gemara produceth one or two stories there Mar the son of Rabbena made wedding feasts for his son and invited the Rabbins and when he saw that their mirth exceeded its bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brought forth a glass cup worth four hundred Zuzees and brake it before them whereupon they became sad The like story is also related of Rabh Ishai And the reason of this action is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it is forbidden a man to fill his mouth with laughter in this World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the days of the Bride-chamber to the sons of the Bride-chamber that is to the friends and acquaintance were seven hence there is frequent mention of the seven days of the Marriage feast but to the Bride the days of the Bride-chamber were thirty It is forbidden to eat drink wash or anoint ones self on the day of Expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k In Joma cap. hal 1. But it is allowed a King and a Bride to wash their faces For the Bride is to be made handsom saith the Gloss upon the place that she may be lovely to her husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the thirty days of her bride-chamber she is called The Bride It is worth meditation how the Disciples when Christ was with them suffered no persecution at all but when he was absent all manner of persecution overtook them VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a Ruler DIstinction l l l l l l In Joma cap. 7. hal 1. is made between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop of the Congregation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Head of the Congregation For while the discourse is there of the High Priest reading a certain portion of the Law on the day of expiation agreeable to the day Thus it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop of the Synagogue takes the book of the Law and gives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Ruler of the Synagogue Where the Gloss thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue was in the Mount of the Temple near the Court which is worthy to be marked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chazan or Bishop or Overseer of the Synagogue is the Minister and the Ruler of the Synagogue is he by whose command the affairs of the Synagogue are appointed namely who shall read the Prophet who shall recite the Phylacteries who shall pass before the Ark. Of this order and function was Jairus in the Synagogue of Capernaum So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler being understood in this sense admits of little obscurity although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain be not there he speaking these words Behold the Ruler of that Synagogue c. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diseased with an issue of blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeba in Talmudick Language The Talmudick Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may serve for a Commentary here These things were acted in the streets of Capernaum for there Matthew lived and there Jairus also and in his passage from the house of the one to the house of the other this diseased Woman met him Weigh the story well and you will easily judge what is to be thought of that story concerning the statues of this Woman and Christ set up at Paneas or Cesarea Philippi of which m m m m m m Eccles. Hist. lib. 7. cap. 14. Eusebius speaks VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing the Minstrels DJon Cassius n n n n n n Lib. 56. concerning the funeral of Augustus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tiberius and Drusus his son sacrificed frankinsence themselves but they used not a Minstrel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Chetubb cap. 4. hal 6. Even the poorest among the Israelites his wife being dead will afford her not less than two pipes and one woman to make lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Bava Mezia cap. 6. hal 1. He that hireth an Ass keeper or a Wagoner to bring pipes either for a Bride or for a dead person that is either for a wedding or a funeral q q q q q q Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 14. The husband is bound to bury his dead wife and to make lamentations and mournings for her according to the custom of all Countries And also the very poorest among the Israelites will afford her not less than two pipes and one lamenting woman but if he be rich let all things be done according to his quality r r r r r r Schab cap. 13. hal 4. If an Idolater brings pipes on the Sabbath to the house where any one is dead an Israelite shall not lament at those pipes This multitude was got
The appearance in the Court 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rejoycing The Chagigah or the Peace-offerings were on the first day The appearance in the Court was on the second day The rejoycing might be on any day IV. In Moed Katon a Treatise that discourseth on things lawful or not lawful to be done in the intermedials of the Feast or in those days of the Feast that were not kept holy in the very entrance of that Discourse there are several things allowed which plainly argue absence and distance from Jerusalem As to eating unleavened bread the precept indeed was indispensible neither that any thing leavened should be eaten nor that any leaven should be found in their Houses for seven days together but no one would say that this command was restrained only to Jerusalem It is said in Jerusalem Kiddushin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Fol. 61. 3. The Womens Passover is arbitrary That is the Womens appearance at Jerusalem at the Passover was at pleasure But let them not say that eating unleavened bread was arbitrary or at the Womens pleasure for although they sate at home and did not go to Jerusalem to the Passover yet did they abstain from leven in their own Houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Hieros Megillah fol. 74. 5 The unleavened bread was eaten in every house VI. It seems from the very phraseology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Joseph and Mary continued at Jerusalem all the seven days which was indeed generally done by others for devotion 's sake And then think what numerous companies of people must be going away to this or that Country yea particularly how great a crowd might be journeying together with Joseph and Mary toward Galilee So that it may be less strange if Jesus had not been within his Parents sight though he had been among the crowd nor that though they did not see him yet that they should not suspect his abscence VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They went a days journey THE first ordinary days journey from Jerusalem toward Galilee was to Neapolis of old called Sichem distant thirty miles But was this the days journey that Joseph and the company that travailed along with him made at this time The place where Christ was first mist by his Parents is commonly shewed at this day to Travailers much nearer Jerusalem by the name of Beere but ten miles from that City You may believe those that shew it as you think fit VERS XLVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sitting in the midst of the Doctors I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Sanhedr cap. 11. hal 2. There are three Courts of Judicature in the Temple one in the gate of the Court of the Gentiles another in the gate of the Court of Israel a third in the room Gazith There was also a Synagogue in the Temple which must be observed b b b b b b Joma fol. 68. 2. The High-Priest came to read those places which were to be read on the day of attonement The Chazan of the Synagogue takes the Book and gives it to the Ruler of the Synagogue the Ruler to the Sagan the Sagan to the High-Priest c. Where the gloss There was a Synagogue near the Court in the Mountain of the Temple In which of these places Christ was found sitting amongst the Doctors let those tell us that undertake to shew the place where his Parents first missed him II. It is not easie to say what place he could be admitted to amongst the Doctors especially when that custom obtained which is mentioned c c c c c c Megillah fol. 21. 1. The Rabbins have a Tradition that from the days of Moses to Rabban Gamaliels they were instructed in the Law standing But when Rabban Gamaliel dyed the world languisht so that they learnt the Law sitting d d d d d d See Succah fol. 49. 1. Jucoas fol. 53. 1. Whence also that tradition that since the death of Rabban Gamaliel the glory of the Law was eclipsed Now when it was come to that pass after Gamaliel's death that the Disciples sate while the Master read how did they sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the ground Hence that passage e e e e e e In Megillah ubi supr Rabh would not sit upon his bed and read to his Scholar while he sate upon the ground Gloss. Either both should be on the bed or both upon the ground f f f f f f Ibid. fol. 27. 2. The disciples of R. Eleazar ben Shammua askt him how came you to this great age He answered them I never made the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common way That is he never took his passage through the Synagogue for a shorter cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I never walkt upon the heads of the Holy people The gloss is Upon the heads of his Disciples sitting upon the ground Whether on the naked floor might be a question if there were place for it but we let that pass at this present For this custom of sitting prevailed after the death of Gamaliel who took the Chair many years after this that we are now upon The great Hillel possest the Seat at this time or if he was newly dead his Son Simeon succeeded him so that it was the Disciples part in this age to stand not to sit in the presence of their Doctors How therefore should it be said of Christ that he was sitting among the Doctors let the following clause solve the difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And asking them questions It was both lawful and customary for the Disciples or any that were present publickly to enquire either of the Doctor that was then reading or indeed the whole consistory about any doubtful matter wherein he was not well satisfied Take but two stories out of many others that may illustrate this matter g g g g g g Beâ—esh rabb fol. 90. 3. R. Judah ordained R. Levi ben Susi for a Doctor to the Simonians They made him a great chair and placed him in it Then propounded questions to him occasioned from Deut. XXV 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Brothers Wife should have her hands cut off how should she loose the shooe of her Husbands Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If she should spit blood what then Most profound questions certainly such as require a most cunning sophister to unriddle them h h h h h h Hieros Taanith fol. 67. 4. There is a story of a certain Disciple that came and interrogated R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what kind is Evening Prayer He answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is arbitrary He came to Rabban Gamaliel and askt him he told him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is that we are in duty bound to How then saith he did R. Joshua tell me it is voluntary saith the other To
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
find it Herbanus the Jew s s s s s s Oregent Dial. at the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a man excellently well instructed in the Law and holy Books of the Prophets and the Octateuch and all the other Writings What this Octateuch should be distinct from the Law and the Prophets and indeed what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other writings besides should be is not easily guessed This Octateuch perhaps may seem to have some reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hagiographa or Holy Writings for it is probable enough that speaking of a Jew well skilled in the Holy Scriptures he might design the partition of the Bible according to the manner of the Jews dividing it but who then can pick out books that should make it up Let the Reader pick out the eight and then I would say that the other four are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other Writings But we will not much disquiet our selves about this matter It may be asked why these Books should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures when the whole Bible goes under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Scriptures Nor can any thingbe more readily answered to this than that by this title they would keep up their dignity and just esteem for them They did not indeed read them in their Synagogues but that they might acknowledge them of most Holy and Divine Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them they confirm their Traditions and they expound them mystically t t t t t t Schabb. fol. 116. 2. Yea and give them the same title with the rest of the Holy Scriptures u u u u u u Bathra ubi supr This is the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hagiographa Ruth the Book of Psalms Job the Proverbs Ecclesiastes the Canticles the Lamentations Daniel the Book of Esther Ezra and the Chronicles It is here disputed that if Job was in the days of Moses why then is not his Book put in the first place the answer is they do not begin with vengeance or affliction and such is that Book of Job They reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruth also begins with affliction viz. with the story of a Famine and the death of Elimelech's Sons But that was say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affliction that had a joyful ending So they might have said of the Book and affliction of Job too We see it is disputed there why the Book of Ruth should be placed the first in that rank and not the Book of Job But we might enquire whether the Book of Psalms ought not have been placed the first rather than the Book of Ruth IV. In this passage at present before us who would think otherwise but that our Saviour alludes to the common and most known partition of the Bible and although he name the Psalms only yet that under the title he includes that whole volume For we must of necessity say that either he excluded all the Books of that third division excepting the Book of Psalms which is not probable or that he included them under the title of the Prophets which was not customary or else that under the title of the Psalms he comprehended all the rest That he did not exclude them reason will tell us for in several Books of that division is he himself spoken of as well as in the Psalms and that he did not include them in the title of the Prophets reason also will dictate because we would not suppose him speaking differently from the common and received opinion of that Nation There is very little question therefore but the Apostles might understand him speaking with the vulgar and by the Psalms to have meant all the Books of that Volume those especially wherein any thing was written concerning himself For let it be granted that Ruth as to the time of the History and the time of its writing might challenge to its self the first place in order and it is that kind of priority the Gemarists are arguing yet certainly amongst all those Books that mention any thing of Christ the Book of Psalms deservedly obtains the first place so far that in the naming of this the rest may be understood So St. Matthew Chap. XXVII 9. under the name of Jeremiah comprehends that whole Volume of the Prophets because he was placed the first in that rank which observation we have made in Notes upon that place VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then opened he their understanding WHere it is said that by the imposition of the hands of the Apostles the gift of Tongues and of Prophesie was conferred they spake with tongues and they prophesied Acts XIX 6. by Prophesie nothing may be better understood than this very thing that the minds of such were opened that they might understand the Scriptures and perhaps their speaking with tongues might look this way in the first notion of it viz. that they could understand the original wherein the Scriptures were writ VERS L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As far as Bethany HOW many difficulties arise here I. This very Evangelist Acts I. 12. tells us that when the Disciples came back from the place where our Lord ascended they returned from Mount Olivet distant from Jerusalem a Sabbath days journey But now the Town of Bethany was about fifteen furlongs from Jerusalem Joh. XI 18. and that is double a Sabbath days journey II. Josephus tells us that the Mount of Olives was but five furlongs from the City and a Sabbath days journey was seven furlongs and an half q q q q q q Antiq. lib. 20. cap. 6. About that time there came to Jerusalem a certain Egyptian pretending himself a Prophet and perswading the people that they would go out with him to the Mount of Olives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being situated on the front of the City is distant five furlongs These things are all true 1. That the Mount of Olives lay but five furlongs distance from Jerusalem 2. That the Town of Bethany was fifteen furlongs 3. That the Disciples were brought by Christ as far as Bethany 4. That when they returned from the Mount of Olives that they travelled more than five furlongs And 5. Returning from Bethany they travelled but a Sabbath days journey All which may be easily reconciled if we would observe That the first space from the City toward this Mount was called Bethphage which I have cleared elsewhere from Talmudick Authors the Evangelists themselves also confirming it That part of that Mount was known by that name to the length of about a Sabbath days journey till it come to that part which was called Bethany For there was Bethany a tract of the Mount and the Town of Bethany The Town was distant from the City about fifteen furlongs i. e. two miles or a double Sabbath days journey but the first border of this
f. 71. 1. Three years and an half did Hadrian Beseige Bittar x x x x x x Ibid. f. 66. 2. The judgment of the Generation of the Deluge was twelve months The judgment of the Aegyptians twelve months The judgment of Job was twelve months The judgment of Gog and Magog was twelve months The judgment of the wicked in Hell twelve months But the judgment of Nebuchadnezzer was three years and an half and the judgment of Vespasian three years and an half y y y y y y Ibid. f. 79. 2. Nebuchadnezzar stayed in Daphne of Antioch and sent Nebuzaradan to destroy Jerusalem He continued there for three years and an half There are many other passages of that kind wherein they do not so much design to point out a determinate space of time as to allude to that miserable state of affairs they were in under Antiochus And perhaps it had been much more for the reputation of the Christian Commentators upon the Book of the Revelations if they had looked upon that number and the forty and two months and the thousand two hundred and sixty days as spoken allusively and not applied it to any precise or determinate time But the way whiles we are speaking of the Persecution under the Greeks we cannot but call to mind the story in the second Book of Maccab. VII of the Mother and her seven Sons that underwent so cruel a Martyrdom because we meet with one very like it if not the same only the name changed z z z z z z Gittim fol. 57. 2. We are killed all the day long we are accounted as sheep for the slaughter Psal. XLIV Rab. Judah saith this may be understood of the Woman and her seven Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brought forth the first before Cesar and they said unto him worship Idols He answered and said to them it is written in our Law I am the Lord thy God Then they carried him out and slew him They brought the second before Caesar c. Which things are more largely related in Echah Rabbathi a a a a a a Fol. 67. 4. 68. 1. where the very name of the Woman is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Nachton who was taken Captive with her seven Sons Cesar took them and shut them up within seven grates He brought forth the first and commanded saying worship Idols c. The Story seems wholly the same only the names of Antiochus and Cesar changed of which the Reader having consulted both may give his own judgment And because we are now fallen into a comparing of the story in the Maccabees with the Talmudists let us compare one more in Josephus with one in the same Authors Josephus tells us that he foretold it to Vespasian that he should be Emperour b b b b b b De Bell. Jud. lib. 3. cap. 27. Vespasian commanded that Josephus should be kept with all the diligence imaginable that he might be conveighed safely to Nero which when Josephus understood he requested that he might be permited to impart something of moment to Vespasian himself alone Vespasian having commanded all out of the Room except Titus and two other of his friends Josephus accosts him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are you sending me to Nero Thou thy self O Vespasian shalt be Cesar and Emperor thou and this thy Son c. The Talmudists attribute such a Prediction to Rabban Jochanan ben Zaccai in the Tracts before quoted viz. c c c c c c Gittin fol. 56. 1. Echah Rabbathi fol. 64. 2. Rabban Johanan ben Zaccai was carried out in a Coffin as one that is dead out of Jerusalem He went to Vespasian's Army and said where is your King They went and told Vespasian there is a certain Jew desireth admission to you Let him come in saith he When he came in he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live O King Live O King So in Gittin but in Midras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live my Lord the Emperour Saith Vespasian you salute me as if I were King but I am not so and the King will hear this and judge such an one to death To whom he although you are not King yet you shall be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this Temple must not be destroyed but by a King's hand as it is written Lebanon shall fall by a mighty one Isai. X. 34. To which of these two or whether indeed to both the glory of this Prediction ought to be attributed I leave it to the Reader to judge returning to the times of the Greeks The Army and Forces of the Enemy being defeated under the conduct of Judah the Maccabite the people begin to apply themselves to the care and the restauration of the Temple and the Holy things The Story of which we meet with 1 Maccab. IV. 43 c. and in Josephus d d d d d d Antiqu. lib. 12. cap. 11. whose words are worth our transcribing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He found the Temple desolated the Gates burnt and the grass through the mere solitude of the place springing up there of its own accord Therefore he and his followers wept being astonished at the sight They therefore apply themselves to the purging of the Temple making up the breaches and as Middoth in the place above speaks Those thirteen breaches which the Grecians had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repaired them and according to the number of those breaches they instituted thirteen adorations The Altar because it had been prophaned by Gentile Sacrifices they pull it wholly down and lay up the Stones in a certain Chamber near the Court. e e e e e e Middoth cap 1. hal 6. Toward the North-East there was a certain Chamber where the Sons of the Asmoneans laid up the Stones of that Altar which the Grecian Kings had prophaned and that as the Book of the Maccabees hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till there might come a Prophet that should direct them what to do with them Nor did it seem without reason for whereas those Stones had once been consecrated they would by no means put them to any common use and since they had been prophaned they durst not put them to any holy use The rest of the Temple they restored purged repaired as may be seen in the places above quoted and on the five and twentieth of the month Cisleu they celebrated the Feast of the Dedication and established it for an Anniversary Solemnity to be kept eight days together Of the Rites of that Feast I shall say more in its proper place and for the sake of it I have been the larger in these things CHAP. VII Various things § I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim Joh. XI 54. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maronite III. Chalamish Naveh and other obscure places IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
became our Redeemer as in the beginning of time he had been our Maker Compare this with ver 14. Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was with God Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word was God Was made flesh and we beheld c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word There is no great necessity for us to make any very curious enquiry whence our Evangelist should borrow this title when in the History of the Creation we find it so often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord doth very frequently occur amongst the Targumists which may something enlighten the matter now before us a a a a a a Exod. XIX 17. And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job b b b b b b Job XLII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn c c c c c c Psal. II. 4. They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word d d d d d d Psal. CVI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them e e e e e e Ezek. XX. 57. To add no more Gen. XXVI 3. Instead of I will be with thee the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help So Gen. XXXIX 2. And the Lord was with Joseph Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper And so all along that kind of phrase is most familiar amongst them Though this must be also confest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie nothing else but I Thou He and is frequently apply'd to men too So Job VII 8. Thine eyes are upon me Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Job XXVII 3. My breath is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. II Chron. XVI 3. There is a league between me and thee Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII 16. He made a Covenant between him and between all the people and between the King Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word if at least that may in strictness be so render'd for by what hath been newly alledg'd it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated the Lord by himself or the Lord himself I observe further that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak III. 2. have render'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word when it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meaning of the Prophet there is before his face went the Pestilence VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to the redemption of the world by the same word He had declar'd how this word had given to all creatures their first being v. 3. All things were made by him And he now sheweth how he restor'd life to man when he lay dead in trespasses and sins Adam call'd his wives name Hevah Life Gen. III. 20. The Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam called his wifes name life He call'd her life who had brought in death because he had now tasted a better life in the promise of the womans seed To which it is very probable our Evangelist had some reference in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the life was the light of men Life through Christ was light arising in the darkness of mans fall and sin a light by which all believers were to walk St. John seems in this clause to oppose the life and light exhibited in the Gospel to that life and light which the Jews boasted of in their Law They expected life from the works of the Law and they knew no greater light than that of the Law which therefore they extoll with infinite boasts and praises which they give it Take one instance for all a a a a a a Bereshith rabba Sect. 3. God said let there be light R. Simeon saith light is written there five times according to the five parts of the Law i. e. the Pentateuch and God said let there be light according to the Book of Genesis wherein God busying himself made the world And there was light according to the Book of Exodus wherein the Israelites came out of darkness into light And God saw the light that it was good according to the Book of Leviticus which is filled with rites and ceremonies And God divided betwixt the light and the darkness according to the Book of Numbers which divided betwixt those that went out of Egypt and those that enter'd into the land And God called the light day according to the Book of Deuteronomy which is replenished with manifold traditions A Gloss this is upon light full of darkness indeed VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darkness THIS light of promise and life by Christ shined in the darkness of all the cloudy types and shadows under the Law and obscurity of the Prophets And those dark things comprehended it not i. e. did not so cloud and suppress it but it would break out nor yet so comprehended it but that there was an absolute necessity there should a greater light appear I do so much the rather incline to such a Paraphrase upon this place because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world before his great manifestation in the flesh First in the promise of life ver 4. Next by Types and Prophecies and lastly by John Baptist. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which lighteth every man that cometh into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world g g g g g g Hieros Sanhedr fol. 26. 3. Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly h h h h h h Ibid. fol. 25. 4. In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord i i i i i i Rosh Hashanah cap. 1. hal 1. There are numberless examples of this kind The sense
clauses must be distinguished We are of the seed of Abraham who are very fond and tenacious of our liberty and as far as concerns our selves we never were in bondage to any man The whole Nation was infinitely averse to all servitude neither was it by any means lawful for an Israelite to sell himself into bondage unless upon the extremest necessity u u u u u u Maimon in Avadim cap. 1. It is not lawful for an Israelite to sell himself for that end meerly that he might treasure up the money or might trade with it or buy Vessels or pay a creditor but barely if he want food and sustenance Nor may he sell himself unless when nothing in the world is left not so much as his Cloaths then let him sell himself And he whom the Sanhedrin sells or sells himself must not be sold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly nor in the publick way as other slaves are sold but privately VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ye seek to kill me FRom this whole period it is manifest that the whole tendency of our Saviour's discourse is to shew the Jews that they are the seed of that Serpent that was to bruise the heel of the Messiah else what could that mean vers 44. ye are of your Father the Devil but this viz. ye are the seed of the Serpent VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because you cannot hear my word YOU may here distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the manner of speaking or phrases used in speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matter or thing spoken Isai. XI 4. he shall smite the Earth with the rod of his mouth But they could not bear the smart of his rod they would not understand the phrasiology or way of speech he used VERS LXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A muderer from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the Hebrew Idiom would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was a muderer from the days of the Creation And so Christ in saying this speaks according to the vulgar opinion as if Adam fell the very first day of his Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He abode not in the truth I. He abode not in the truth i. e. he did not continue true but found out the way of lying II. He did not persist in the will of God which he had revealed concerning man For the revealed will of God is called truth especially his will revealed in the Gospel Now when God had pleased to make known his good will toward the first man partly fixing him in so honourable and happy a station partly commanding the Angels that they should minister to him for his good Heb. I. 14. the Devil did not abide in this truth nor persisted in this will and command of God For he envying the honour and happiness of man took this command of God concerning the Angels ministring to him in so much scorn and contempt that swelling with most envenomed malice against Adam and infinite pride against God chose rather to dethrone himself from his own glory and felicity than he would bear Adam's continuance in so noble a station or minister any way to the happiness of it An Angel was uncapable of sinning either more or less than by pride and malice VERS XLVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art a Samaritan and hast a Devil BUT what I pray you hath a Samaritan to do with the Court of your Temple For this they say to Christ whiles he was yet standing in the Treasury or in the Court of the Women vers 20. If you would admit a Samaritan into the Court of the Gentiles where the Gentiles themselves were allowed to come it were much and is indeed very questionable but who is it would bear such an one standing in the Treasury Which very thing shews how much this was spoken in rancor and meer malice they themselves not believing nay perfectly knowing that he was no Samaritan at that time when they called him so And it is observable that our Saviour made no return upon that senseless reproach of theirs because he did not think it worth the answering he only replies upon them that he hath not a Devil that is that he was not mad VERS LVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art not yet fifty years old APply these words to the time of superannuating the Levites Numb IV. and we shall find no need of those knots and difficulties wherewith some have puzzled themselves Thou art not yet fifty years old that is thou art not yet come to the common years of superannuation and dost thou talk that thou hast seen Abraham VERS LVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Abraham was I am THEY pervert the question Christ had said Abraham saw my day on the contrary they ask him Hast thou seen Abraham This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is rendred from the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I So the Greek Interpreters in the Books of Judges and Ruth for you will seldom or never meet with it elsewhere Judg. VI. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will tarry or sit here Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine Interpreters Ego quidem manebo Ibid. Chap. XI 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I have not sinned against thee Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine Ego quidem non peccavi tibi Ibid. vers 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I have opened my mouth Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine Et ipse aperui os Ibid. vers 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and my fellows Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine Ego ipsa sodales meae Ruth IV. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will redeem it Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine Ego sum redimam As to this form of speech let those that are better skilled in the Greek tongue be the judges Our Saviour's expression seemeth something more difficult because he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this purpose as it should seem Before Abraham was I am VERS LIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And they took up stones c. WOULD you also murder another Prophet in the very Court of the Temple O ye murderous Generation Remember but Zacharias and surely that might suffice But whence could they get stones in the Court of the Temple Let the answer be made from something parallel x x x x x x Schabb. fol. 115. 1. It is storied of Abba Calpatha who going to Rabban Gamaliel at Tiberias found him sitting at the Table of Jochanan the Money-changer with the Book of Job in his hand Targumised that is renderd into the Chaldee Tongue and reading in it Saith he to him I remember your Grandfather Rabban Gamaliel how he stood upon Gab in the mountain of the Temple and they brought unto him the Book of Job
up Candles Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarquinus or Tarquinius was whether they meant the Emperor Trajan or some other we will not make any enquiry nor is it tanti However the story goes on and tells us That the Woman calling her Husband accused the Jews stirring him up to revenge which he executed accordingly by a slaughter amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feast of Dedication So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of the XXX Psalm the Greek Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dedication By which the Jewish Masters seem to understand the dedication of the Temple e e e e e e Bemidb. rabba fol. 149. 1. Whereas really it was no other than the lustration and cleansing of David's House after Absolom had polluted it by his wickedness and filthiness which indeed we may not unfitly compare with the purging again of the Temple after that the Gentiles had polluted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ierusalem It was at Jerusalem the Feast of the Dedication Not as the Passover Pentecost and Feast of Tabernacles was wont to be at Jerusalem because those Feasts might not be celebrated in any other place But the Encenia were kept every where throughout the whole Land f f f f f f Rosh hashanah fol. 18. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They once proclaimed a Fast within the Feast of Dedication at Lydda The Feast of Dedication at Lydda this was not uncustomary for that Feast was celebrated in any place but the Fast in the time of that Feast this was uncustomary g g g g g g Maâ—mont in the place above One upon his journey upon whose account they set up a Candle at his own House hath no need to light it for himself in the place where he sojourneth For in what Country soever he sojourns there the Feast of Dedication and lighting up of Candles is observed and if those of his own houshold would be doing that office for him he is bound to make provision accordingly and take care that they may do it Maimonides goes on The precept about the Lights in the Feast of Dedication is very commendable and it is necessary that every one should rub up his memory in this matter that he may make known the great miracle and contribute toward the praises of God and the acknowledgment of those wonders he doth amongst us If any one hath not wherewithal to eat unless of meer Alms let them beg or sell his Garments to buy Oyl and Lights for this Feast If he have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one single farthing and should be in suspense whether he should spend it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrating the day or setting up lights let him rather spend it in Oyl for the Candles than in Wine for Consecration of the day For when as they are both the prescription of the Scribes it were better to give the Lights of the Encenia the preference because you therein keep up the remembrance of the miracle Now what was this miracle it was the multiplication of the Oyl The Feast was instituted in commemoration of their Temple and Religion being restored to them the continuance of the Feast for eight days was instituted in commemoration of that miracle both by the direction of the Scribes when there was not so much as one Prophet throughout the whole Land h h h h h h Hierosol Megillah fol. 70. 4. There were eighty five Elders above thirty of which were Prophets too that made their exceptions against the Feast of Purim ordained by Esther and Mordecai as some kind of innovation against the Law And yet that Feast was but to be of two days continuance It is a wonder then how this Feast of Dedication the solemnity of which was to be kept up for eight days together that had no other foundation of authority but that of the Scribes should be so easily swallowed by them Josephus as also the Book of Maccabees tells us that this was done about the hundred and forty eighth year of the Seleucidae and at that time nay a great while before the Doctrine of Traditions and authority of the Traditional Scribes had got a mighty sway in that Nation So that every decree of the Sanhedrin was received as Oracular nor was there any the least grudge or complaint against it So that though the Traditional Masters could not vindicate the institution of such a Feast from any Tradition exhibited to Moses upon Mount Sinai yet might they invent something as Traditional to prove the lawfulness of such an institution Who had the Presidency in the Sanhedrin at this time cannot be certainly determined that which is told of Joshua ben Perachiah how he fled from Janneus the i i i i i i Sanhedr fol. 107. 2. King carries some probability along with it that Joses ben Joezer of Zeredai and Joses ben Jochanan of Jerusalem to whom Joshuah ben Perachiah and Nittai the Arbelite succeeded in their Chairs sate President and Vice-president at that time in the Sanhedrin But this is not of much weight that we should tire our selves in such an enquiry The Masters tell us but upon what Authority it is obscure k k k k k k Bemidb. rab fol. 151. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the work of the Tabernacle was finished on the twenty fifth day of the month Chisleu that is this very day of the month of which we are now speaking but it was folded up till the first day of the month Nisan and then set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was Winter The eight days begun from the xxvth of the month Chisleu fell in with the Winter solstice Whence meeting with that in the Targumist upon 1 Chron. XI 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I question whether I should render it the shortest day or a short day i. e. one of the short Winter days is the tenth of the month Tebeth if he did not calculate rather according to our than the Jewish Calendar The Rabbins as we have already observed upon Chap. V. 35. distinguish their Winter months into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Winter and mid-winter intimating as it should seem the more remiss and more intense cold Half Chisleu all Tebeth and half Shebat was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Winter Ten days therefore of the Winter had passed when on the XXV of the month Chisleu the Feast of the Dedication came in It was Winter and Jesus walked in the Porch He walked there because it was Winter that he might get and keep himself warm perhaps he chose Solomon's Porch to walk in either that he might have something to do with the Fathers of the Sanhedrin who sate there or else that he might correct and chastise the buyers and sellers who had their shops in that place VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long dost thou make us to
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
sins of their fathers unto the third and fourth generation This leaves a lesson to Parents That they would pity their children and when they sin think of them and of the misery they entail upon them A SERMON PREACHED upon EXODUS XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it THE greatest obscurity we have to speak about is in the last clause He hallowed it and yet at first sight that seems least obscure of all The two former clauses may rather one would think set us at a stand and yet the great dispute is about the last viz. in regard of that Sabbath we now celebrate When we look upon the world it may set us at a wonder that this vast bulk of all things should be made in six days Heaven and Earth and Seas in six days How many houses in the world have cost the work of six years Solomon was building the Temple seven years and his own house twenty years and this great Universe and all things in it to be built in six days And yet if we look at the power of him that made it we have as much cause to wonder that he should be six days about it He that made all things by his word could have done it in one moment as well as six days and with one word as well as six And he that made all things of nothing could also have made all things in no length of time but in an instant in a moment of time in the twinkling of an eye as he will change all things 1 Cor. XV. 52. And so concerning his resting If he were weary with working that he needed resting why did he work till he was weary And if he were not weary why had he need to rest Such frivolous impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God that hath not learned to resolve all his wonderful actings into these two great principles his Power and Will That he created all things with the word of his mouth of nothing is no scruple if we resolve it into his Power And that he took six days to do it who could have done it in a moment is as little if we resolve it into his Will That he was not weary with doing so great a work it is no scruple if we resolve it into his Power And that he rested though he were not weary is as little if we resolve it into his Will And therefore how can we better begin our discourse about the matter we are upon viz. his creating all things by his word and yet taking six days to do it and his not being weary with so great a work and yet resting though he were not weary than by adoration of his Power and Will And therefore as David for all his hast of fleeing from Absalom yet when he came to the top of the Mount Olivet he worshipped God 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse as to give the Lord his due of his power and pleasure before we go further And that let us do in the words and Oh! that we might ever do it in the devotion of the four and twenty Elders Revel IV. 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created All Israel hears more Divinity and Philosophy in these few words In six days the Lord made Heaven and Earth and rested the seventh day c. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years Some of them were so wide from knowing that the world was made by God that they thought it was never made at all but was Eternal and never had beginning Others that it was a God it self and made it self Others that it grew together at hap hazzard of Atomes or motes flying up and down which at last met and conjoyned in this fabric of the world which we behold So blind is sinful man to the knowledge of his Creator if he have no better eys and light to look after him by than his own Israel hath a Divine light here held out before them whereby they see and learn in these few words That the World was not Eternal but had a beginning and that it was made and that it made not it self but was made by God that it was not jumbled together by hap hazzard of I know not What and I know not How but that God made it in six days That which God speaks so short here Moses afterward when he set pen to paper to write his books enlarges upon and tells you in the beginning of Genesis in what manner God proceeded in this great work and what he created every day With that you see the Bible begins the story of the Creation the proper foundation that every Scholar should say of his learning there namely to know his Creator and to know of whom and through whom are all things to whom be glory for ever Amen as the Apostle devoutly Rom. XI 36. Let us consider the two things severally That God made Heaven and Earth and secondly That he made them in six days When I look up to Heaven the work of thy fingers the Moon and Stars which thou hast I. ordained I say saith David What is man that thou art mindful of him or the son of man that thou visitest him We may also say upon such a prospect Oh! what is God what a divine and infinite power and wisdom and glory that made so great so beautiful so stately a fabrick Our God made the Heavens is the Israelites plea against the Gods of the Heathen pittiful pieces of wood and stone that could neither see nor hear nor smel nor stir but Our God made the Heavens There is a passage very remarkable Jer. X. 11. Thus shall ye say to them the Gods that have not made the Heavens and the Earth even they shall perish from the earth and from under these Heavens That verse is in the Chaldee Tongue whereas every clause of his book besides is Hebrew and not a Syllable of Chaldee in it And what is the reason The people were ere long to be captived into Chaldea and when they came there the Chaldees would be ready to be perswading them to worship their Gods Poor Israel new come thither could not speake their Language nor dispute the case with them in their own Tongue Therefore the Lord by the Prophet puts so much Chaldee into their mouths as to make a profession of their own God and to deride and curse the others Your Gods made not Heaven and Earth and therefore shall perish from the Earth and be confounded but Our God made the Heavens O! what an excellent
proves in the end to be but a curse as I have shewed before and they have the longer score to answer for the greater heaps of sin to be arraigned upon the sadder account of so much time mispent But for Answer to this as I said before There is no temporal thing which in it self is a blessing but wicked men by abuse of it make it a curse They make their Table a snare their wealth a trap their long life a curse And it is no wonder if they do so by these things for they make Divine Ordinances which in themselves are a savour of life to become to them the savour of death nay Christ himself to become a stumbling block and their ruine Now the goodness or blessing in things is not to be judged of by such mens using but by what they are in their own nature As thousands in Hell curse the time that ever they lived so thousands in Heaven bless God for ever that ever they lived here so long Long life to the one party was balm the other made it poison There is another Objection That long life to many proves but long misery therefore is not such a promise and blessing Such are the miseries of this life even to them that spend their time the best that Solomon tells us Eccles. VII 1. That the day of death is better than the day of birth And Chap. IV. 2 3. I praised the dead which are already dead more than the living which are yet alive Yea better is he than both that hath not yet been which hath not seen the evil which is done under the Sun And how many of the Saints of God that have spent their lives as well as ever men did as ever men could spend their lives yet because of the miseries of life have desired that their lives might be cut off and that they might live no longer How oft is this Job's mournful tune over and over Chap. VI. 8 9. O that I might have my request and that God would grant me the thing I long for Even that it would please God to destroy me and that he would loose his hand and cut me off And Chap. VII 15 16. My soul chooseth strangling and death rather than my life I loath it I would not live always And so alomst in every one of his speeches And the same tune is Elias at 1 King XIX 4. It is enough now O Lord take away my life for I am no better than my Fathers And Jeremy sings the same doleful ditty when he curseth the day of his birth Chap. XX. 14. How is long life then a blessing when the sorrows of it make men so weary of it I Answer This were true indeed if the blessing of long life consisted only in enjoying earthly prosperity and then the Children of God were of all men most miserable For they have the least earthly prosperity But the blessing of long life consists in things of another nature For those holy mens desiring because of their afflictions here to have their lives cut off 1. We neither wronged them nor Religion should we say it was an humane frailty and failing in them But 2. It was not so much for that they undervalued the prolonging of their lives and the blessing in having life prolonged as that they placed not their blessedness in living here but were assured and longed after a better life Not one of them was unwilling to live but because he was very well prepared to dye therefore he wished for death rather And now that we may come to consider wherein the blessing of long life consisteth let us a little take up some places and passages of Scripture and some arguments in reason that declare and proclaim it as of it self to be a blessing 1. Prov. III. 16. Solomon urging men to espouse and marry Wisdom tells what Portion and Dower they shall have that get her Length of days is in her right hand and in her left riches and honour Observe that he accounts length of days a right hand Dower and riches and honour but a left hand one And indeed what are riches and honour if a man have not length of days to enjoy And the same Solomon commending old age saith Prov. XVI 31. It is a Crown of glory or a glorious Crown if the long life that brought it up thither have been spent as it should I might heap up many such passages but these suffice II. Consider that it is threatned for a curse and punishment that the bloody and deceitful man shall not live out half his days Psal. LV. 23. That the men of Eli's House should dye in their prime 1 Sam. II. 31. But I will name but one for all how oft threatned such and such shall be cut off I need not to cite places the Books of the Law are full of such expressions shall be cut off from his people from the congregation c. Which some understand of Excommunication but it means cutting off by the hand of God by some untimely or fatal death or shortning of life It is threatned as a curse that his days shall not be prolonged but cut off III. Ye have holy men in Scripture praying for prolonging of their lives and that upon this warrant that God promised long life as a blessing Psal. XXI 4. He asked life of thee and thou gavest it him even length of days for ever and ever And Psal. XXXIX ult O spare me that I may recover strength And Psal. CII 24. I said O my God take me not away in the midst of my days And so in the case of Ezekiah how bitterly did he take the tidings of the cutting off of his days Whether it were that it went sadly with him to dye of the Plague or that he saw not Jerusalem delivered from Sennacherib yet certainly it cost some tears to think he was to be taken away even in his prime and his life prolonged no further IV. To this may be added that God promised it for a peculiar blessing Thou shalt come to thy grave in a good old age Job V. 26. And how feeling a promise is that Zech. VIII 4. Thus saith the Lord of Hosts There shall yet old Men and old Women dwell in the streets of Jerusalem and every man with his staff in his hand for every age Methinks I see the streets full of such venerable heads and gravity every one crowned with gray hairs and old age a crown of blessing But what need I arguments to prove this What one thing is there in the world that hath more votes and voices than this For who is there that desires not to live long and see many days And skin for skin and all that he hath will he give for his life that it may be prolonged And who but will be contented to part with any earthly blessing so his life may be preserved Now wherein it is that long life is a blessing is best observed
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
Christ which they mistook should be a spiritual power which even just now was to begin and of this power he tells they should receive and dilate and carry on his Kingdom §. Certain Articles or Positions tending to the confutation of the Jews in this point and the Millenaries that concur in many things with them 1. That the Book of Daniel speaketh nothing of the state of the Jews beyond the destruction of Jerusalem by Titus 2. That the Revelation intendeth not the stories and times that are written in Daniel but taketh at him and beginneth where Daniel left to discourse the state of the new Jerusalem when the old one was ruined 3. That the fourth Monarchy in Daniel is not Rome nor possibly can be Dan. 7. 11 12. well weighed together 4. That the blasphemous horn in Dan. 7. 8 25. c. is not Antichrist but Antiochus 5. That Antichrist shall not be destroyed before the calling of the Jews but shall persecute them when they are converted as well as he hath done the Church of the Christians And that the slaying of the two Prophets Rev. 11. aimeth at this very thing to shew that Antichrist shall persecute the Church of Jews and Gentiles when towards the end of the world they shall be knit together in profession of the Gospel 6. That the calling of the Jews shall be in the places of their residence among the Christians and their calling shall not cause them to chang place but condition 7. That Ezekiels New Jerusalem is bigger in compass by many hundreds of miles than all the land of Canaan ever was in its utmost extent 8. That the earth was cursed from the beginning Gen. 3. 17. and therefore Christs Kingdom not to be of the cursed earth Joh. 18. 36. 9. That the Kingdom everlasting that began after the destruction of the fourth beast Dan. 2. 44. 7. 14. 27. was the Kingdom of Christ in the Gospel and began with the Gospel preached among the Gentiles 10. That the binding of Satan for a thousand years beginneth from the same date 11. That his binding up is not from persecuting the Church but from deceiving the Nations Rev. 20. 3 8. 12. That multitudes of those places of the Old Testament that are applied by the Jews and Millenaries to the people of the Jews and their earthly prosperity do purposely intend the Church of the Gentiles and their spiritual happiness Vers. 8. But ye shall receive power after the Holy Ghost is come upon you §. 1. How many of the Disciples were spectators of Christs ascension It is apparent by this Evangelist both in this place and in his Gospel that there were divers others that were spectators of this glorious sight beside the twelve For in the 14 verse he hath named both the women and the brethren of Christ which number of men in vers 15. he hath summed to 120 as we shall see there And so likewise in his Gospel Chap. 24. he hath so carried the Story as that it appeareth by him that the beholders of his first appearing after his Resurrection were also the beholders of his Ascension for at vers 33. he speaketh of the eleven and them that were with them and from thence forward he hath applied the story until the ascension indifferently to them all And this thing will be one argument for us hereafter to prove that the whole hundred and twenty mentioned vers 15. of this Chapter received the Gift of Tongues and not the twelve only Vers. 9. While they beheld he was taken up §. The year of Christ at his Ascension The time of Christs conversing upon earth cometh into dispute viz. whether it were 32 years and an half or 33 and an half mainly upon the construction of this clause Luke 3. 23. Jesus began to be about 30 years of age when he was baptized For though it be agreed on that the time of his Ministry or from his Baptism to his suffering was three years and an half yet is it controverted upon that Text whether to begin those from his entring upon his 30 year current or from finishing that year compleat The Text speaketh out for the former and in that it saith He began to be thirty it denieth his being thirty compleat and in that it saith He began to be * * * So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty after a certain reckoning or as it were thirty it denieth his drawing upon thirty compleat likewise For if he were full thirty it were improper to say he began to be thirty and if he were drawing on to full thirty then were it proper to have said he began to be thirty indeed and not began to be as it were thirty Therefore the manner of speech doth clearly teach us to reckon that Jesus was now nine and twenty years old compleat and was just entring upon his thirtieth year when he was baptized and so doth it follow without any great scruple that he was crucified rose again and ascended when he was now thirty two years and an half old compleat which we must write his thirty third year current §. 2. The age of the world at our Saviours death resurrection and ascension We have shewed elsewhere that these great things of our Saviours suffering and exaltation came to pass in the year of the world 3960 then half passed or being about the middle It will be needless to spend time to prove and confirm it here The summing up these several sums which were as so many links of that chain will make it apparent From the Creation to the Flood 1656 Gen. 5. 6 7. c. From the Flood to the Promise to Abraham Gen. 12. 427 Gen. 11. 12. From the Promise to the Delivery from Egypt 430 Exod. 12. 40. Gal. 3. 17. From the coming out of Egypt to the founding of Solomons Temple 480 1 Kings 6. 1. From the founding to the finishing of the Temple 7 1 Kings 6. 38. From finishing the Temple to the revolt of the ten Tribes 30 1 Kings 6. 38. 11. 40. compar From the revolt of the ten Tribes to the burning of the Temple 390 Ezek. 4. 5 6. From the burning of the Temple to the return from Babel 50 Jer. 25. 11 12. 2 Chron. 36. 6. 9 10. 2 King 25. 2 3. presly compar From the return from Babel to the death of Christ. 490 Dan. 9. 24 c. Total 3960  And hereupon it doth appear that as the Temple was finished by Solomon just Anno Mundi 3000. So that it was fired by Titus just Anno Mundi 4000. Jerusalem being dostroyed exactly 40 years after Christs death as was shewed even now Vers. 12. Olivet which is from Ierusalem a Sabbaths days journey §. 1. Why the Evangelist doth measure this distance at this time This is the first matter of scruple in these words and it is material to take notice of it the rather because that this same Evangelist
hath made mention of the Mount of Olives in his other book and yet never taketh notice of the distance of it from Jerusalem before as Luke 19. 29. 37. 22. 39. §. 2. Why the Evangelist doth measure this distance by a Sabbath days journey rather than any other measure This also is not impertinent to take notice of because neither the present time nor the present action had any reference to the Sabbath day at all For had it been either the Jews Sabbath or the Christian Sabbath when this thing was done it were easie to see why the measure of the distance betwixt these two places is by such a standard but since it was in the middle of the week when our Saviour ascended and near neither the one Sabbath nor the other it cannot but breed some just scruple why the Evangelist should mention a Sabbath days journey here But before we can give satisfaction to these two scruples it is in a kind necessary to resolve one or two more which are of no less if not of a greater difficulty and those are § 3. Whether the Evangelist intend to measure the distance from the Mount Olivet to Jerusalem or from the place where our Saviour ascended on Mount Olivet to Jerusalem §. 4. What space a Sabbath days journey was This last must first fall under determination and it is not of small obscurity in regard of the different measures that are made of it and in regard of the different glosses that are made upon this Text. The Syriack readeth it thus Which was from Jerusalem seven furlongs And this hath bred some difficulty more than was in the Text before for that Josephus saith Mount Olivet was but five furlongs from Jerusalem Antiq. lib. 20. cap. 6. And John the Evangelist saith Bethany was 15 furlongs from Jerusalem Joh. 11. 18. And certain it is that Luke in this place speaketh of the distance from Olivet or from Bethany or from both and yet the Syriack gloss upon him hath found out a measure that agrees neither with Josephus nor with John There is a like difference between their opinions that come to measure this space not by furlongs but by another measure some holding it to be two thousand paces or two miles others two thousands cubits or but one mile This latter to have been the measure of a Sabbath days journey namely two thousand cubits is apparent in the Talmud and it may be confirmed out of other Writers of the same Nation for this position is in the Tractate of Erubhin Chap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a journey of two thousand middle paces is the bound of the Sabbath And the Scholiast there saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A middle pace in the way of a mans walk namely a cubit And so the Chaldee paraphrast on the first of Ruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are commanded to keep the Sabbaths and the holy das◠so as to go not above two thousand cubits And this tradition or custom seemeth to be fetched from that place in Josh. 3. 4. where because the people in their march after and on either side the Ark were to keep two thousand Cubits distance off it it is thereupon concluded that they pitched at that distance when the Ark and they were encamped and so that that was the space that they went from their Tents to the Tabernacle on the Sabbath day it is not worth the labour to examine the truth of this opinion in this place because we have not here so much to deal with it as with a custom built upon it and it is not so material whether that was the distance betwixt their Tents and the Tabernacle in their encampings in the wilderness for some of them were double treble that distance as certain it is that a custom was grown from this opinion of travelling no further than two thousand Cubits on the Sabbath day and to this custom the Evangelist speaketh and that is it that we must look after Now if we count these two thousand Cubits for whole yards then was the space a mile and above half a quarter or somewhat above nine furlongs in all but if for half yards which was the common Cubit then was it but half so much and neither of these sums agree with the Syriacks seven furlongs nor with Johns fifteen But the latter agreeth very well with Josephus his five and so do I understand the measure to be For first it were easie to prove that the Cubit by which the Tabernacle was measured at the building of it both for its own body and for the ground it stood upon and its Court and all things about it was but the common Cubit of half a yard and it is most likely that those two thousand Cubits that did distance the people from it in the wilderness and that measured out a Sabbath days journey now were Cubits of the same size Secondly The Text of Luke exactly measures the distance from the Mount of Olives to Jerusalem and it is very questionable whether he intend the space from that place upon the Mount where our Saviour ascended or no. He saith in the last Chapter of his Gospel that Jesus led the Disciples our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 50. not towards Bethany but as far as unto it as our English and the Syriack the Vulgar Beza and others do truly render it now Bethany was about fifteen furlongs from Jerusalem Joh. 11. 16. and let us take the two thousand Cubits how we will either common or holy Cubit either half yard or yard or Ezekiels Cubit of a Cubit and hand breadth Yet will none of these measures reach to so many furlongs Now howsoever Beza hath sought to heal this difference by a supposal that Bethany was not only the name of a Town but also a tract or a space of ground that lay about the Town as a Lordship or Parish lieth about the Village and that though the Town it self lay fifteen furlongs from Jerusalem yet that the grounds and demeans that carried the same name reacht within half that space to Jerusalem the grounds of such a supposal are yet to seek nay there is good ground to the contrary For first it is rare in Scripture to find open fields called by the name of a Town when there is no expression that the fields are meant particularly if we should reckon up all the Towns named in the Bible that bear a Beth in the beginning of them as Bethlehem Bethshemesh Bethsaida Bethel and all the rest that are of the like beginning we could never find that they signifie any thing but the very Town it self and why Bethany should be singular I see no reason Secondly In all the mentioning of Bethany in other places in the Gospel it is past peradventure that the Town is meant as Joh. 12. 1. Matth. 21. 17. Mark 11. 11. Matth. 26. 1. c. and why it should not be so also in Luke 24 50. had need of
Hebrew but such as learned it by Study However therefore all the Jews inhabiting the land of Canaan did not so readily understand the Chaldee Language as the Syriac which was their Mother Language yet they much readilier understood that than the Hebrew which to the unlearned was not known at all Hence it was not without necessity that the Prophets were turned into the Chaldee Language by Johnathan and the Law not much after by Onkelos that they might a little be understood by the common people by whom the Hebrew original was not understood at all r r r r r r Hierof Schabb. fol. 15. col 3. We read also that the Book of Job had its Targum in the time of Gamaliel the Elder that is Pauls Master the sense of the words yet they reputed it not for a prophesie because it was not uttered in the Language that was proper for prophetical predictions But we tarry not here That which we would have is this that Matthew wrote not in Hebrew which is proved sufficiently by what is spoken before if so be we suppose him to have written in a Language vulgarly known and understood which certainly we ought to suppose Nor that he nor the other Writers of the New Testament writ in the Syriac Language unless we suppose them to have written in the ungrateful Language of an ungrateful Nation which certainly we ought not to suppose For when the Jewish people were now to be cast off and to be doomed to eternal cursing it was very improper certainly to extol their Language whether it were the Syriac Mother Tongue or the Chaldee its cozin Language unto that degree of honour that it should be the original Language of the New Testament Improper certainly it was to write the Gospel in their Tongue who above all the Inhabitants of the World most despised and opposed it II. Since therefore the Gentiles were to be called to the Faith and to embrace the Gospel by the preaching of it the New Testament was writ very congruously in the Gentile Language and in that which among the Gentile Languages was the most noble viz. The Greek Let us see what the Jews say of this Language envious enough against all Languages besides their own z z z z z z Mâ—gillab fol. 9. 2. Rabban Simeon ben Gamaliel saith Even concerning the holy Books the wise Men permitted not that they should be writ in any other Language than Greek R. Abhu saith that R. Jochanan said the Tradition is according to Rabban Simeon that R. Jochanan said moreover Whence is that of Rabban Simeon proved From thence that the Scripture saith The Lord shall perswade Japhet and he shall dwell in the tents of Sem The words of Japhet shall be in the Tents of Sem and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall perswade Japhet i. e. The grace of Japhet shall be in the Tents of Sem. Where the Gloss speaks thus The Grace of Japhet is the Greek Language the fairest of those Tongues which belong to the sons of Japhet a a a a a a Hierof Meâ—ill fol 71. â— Rabban Simeon ben Gamaliel saith Even concerning the sacred books they permitted not that they should be written in any other Language than Greek They searched seriously and found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Law could not be translated according to what was needful for it but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You have this latter clause cut off in Massecheth Sopherim where this story also is added b b b b b b Cap. 1. artic â— The five Elders wrote the Law in Greek for Ptolomy the King and that day was bitter to Israel as the day wherein the golden Calf was made because the Law could not be translated according to what was needful for it This story of the five Interpreters of the Law is worthy of consideration which you find seldom mentioned or scarce any where else The Tradition next following after this in the place cited recites the story of the LXX Look it When therefore the common use of the Hebrew Language had perished and when the Mother Syriac or Chaldee Tongue of a cursed Nation could not be blessed our very enemies being judges no other Language could be found which might be fit to write the New divine Law besides the Greek Tongue That this Language was scattered and in use among all the Eastern Nations almost and was in a manner the Mother Tongue and that it was planted every where by the Conquests of Alexander and the Empire of the Greeks we need not many words to prove since it is every where to be seen in the Historians The Jews do well near acknowledge it for their Mother Tongue even in Judea c c c c c c Hieros Megill in the place above col 2. R. Jochanan of Beth Gubrin said There are four noble Languages which the world useth The Mother Tongue for Singing the Roman for War the Syriac for Mourning and the Hebrew for Elocution and there are some who say the Assyrian for Writing What is that which he calls the Mother Tongue It is very easily answered The Greek from those encomiums added to it mentioned before and that may more confidently be affirmed from the words of Midras Tillin respecting this saying of R. Jochanan and mentioning the Greek Language by name d d d d d d Midr. Till fol. 25. 4. R. Jochanan said There are three Languages The Roman for War the Greek for Speech the Assyrian for Prayer To this also belongs that that occurs once and again in Bab. Megillah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Fol. 18. 1. In the Greek mother Tongue you have an Instance of the thing f f f f f f Hieros Sotah fol. 21. 2. R. Levi coming to Cesarea heard some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciting the Phylacteries in the Hellenistical Language This is worthy to be marked At Cesarea flourished the famous Schools of the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins of Cesarea are mentioned in both Talmuds most frequently and with great praise but especially in that of Jerusalem But yet among these the Greek is used as the Mother Tongue and that in reciting the Phylacteries which you may well think above all other things in Judea were to be said in Hebrew In that very Cesarea Hierom mentions the Hebrew Gospel of S. Matthew to be laid up in the Library of Pamphilus in these words Matthew who was also called Levi from a Publican made an Apostle first of all in Judea composed the Gospel of Christ in Hebrew letters and words for their sakes who were of the circumcision and believed Which Gospel who he was that afterwards translated it into Greek it is not sufficiently known Moreover that very Hebrew Gospel is reserved to this day in the Library at Cesarea which Pamphilus the Marlyr with much care collected I also had leave
given me by the Nazareans who use this Book in Berea a City of Syria to write it out It is not at all to be doubted that this Gospel was found in Hebrew but that which deceived the good man was not the very hand writing of Matthew nor indeed did Matthew write the Gospel in that Language but it was turned by some body out of the original Greek into Hebrew that so if possible the Learned Jews might read it For since they had little kindness for forreign books that is Heathen Books or such as were written in a Language different from their own which might be illustrated from various Canons concerning this matter some person converted to the Gospel excited with a good zeal seems to have translated this Gospel of S. Matthew out of the Greek Original into the Hebrew Language that learned Men among the Jews who as yet believed not might perhaps read it being now published in their Language which was rejected by them while it remained in a foreign speech Thus I suppose this Gospel was written in Greek by S. Matthew for the sake of those that believed in Judea and turned into Hebrew by some body else for the sake of those that did not believe The same is to be resolved concerning the original Language of the Epistle to the Hebrews That Epistle was written to the Jews inhabiting Judea to whom the Syriac was the Mother Tongue but yet it was writ in Greek for the reasons above named For the same reasons also the same Apostle writ in Greek to the Romans although in that Church there were Romans to whom it might seem more agreeable to have written in Latine and there were Jews to whom it might seem more proper to have written in Syriac CHAP. II. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now when Iesus was born A calculation of the times when Christ was born WE thus lay down a Scheme of the times when Christ was born I. He was born in the year of the World MMMDCCCCXXVIII For from the Creation of the World to the Deluge are commonly reckoned MDCLVI years From the Deluge to Abrahams promise are CCCCXXVII years This being supposed that Abraham was born the CXXXth year of Tharah which must be supposed From the promise given to the going out of Egypt CCCCXXX years Exod. XII 40. Gal. III. 17. From the going out of Egypt to the laying the foundations of the Temple are CCCCLXXX years 1 King VI. 1. The Temple was building VII years 1 King VI. 38. Casting up therefore all these together viz.  MDCLVI  CCCCXXVII  CCCCXXX  CCCCLXXX  VII the sum of years amounts to MMM And it is clear the building of the Temple was finished and compleated in the year of the world MMM The Temple was finished in the eleventh year of Solomon 1 King VI. 38. and thence to the revolting of the ten Tribes in the first year of Rehoboam were XXX years Therefore that Revolt was in the year of the World MMMXXX From the Revolt of the ten Tribes to the destruction of Jerusalem under Zedekiah were CCCXC years which appears sufficiently from the Chronical computation of the parallel times of the Kings of Judah and Israel and which is implied by Ezekiel Chap. IV. vers 5. Thou shalt sleep upon thy left side and shalt put the iniquities of the house of Israel upon it c. according to the number of the days three hundred and ninety days And when thou shalt have accomplished them thou shalt sleep upon thy right side the second time and shalt take upon thee the iniquity of the house of Judah forty days Concerning the computation of these years it is doubted whether those forty years are to be numbred together within the three hundred and ninety years or by themselves as following after those three hundred and ninety years We not without cause embrace the former opinion and suppose those forty years to be included within the sum of the three hundred and ninety but mentioned by themselves particularly for a particular reason For by the space of forty years before the destruction of the City by the Chaldeans did Jeremiah prophesie daily namely from the third year of Josias to the sacking of the City whom the people not harkning to they are marked for that peculiar iniquity with this note Therefore these three hundred and ninety years being added to the year of the World MMMXXX when the ten Tribes fell off from the house of David the age of the World when Jerusalem perished arose to the year MMMCCCCXX At that time there remained fifty years of the Babylonian captivity to be compleated For those remarkable Seventy years took their beginning from the third year of Jehoiachim Dan. I. 1. Whos 's fourth year begins the Babylonian Monarchy Jer. XXV 1. And in the nineteenth year of Nebuchadnezzar the Temple was destroyed 2 King XXV 8. when now the twentieth year of the Captivity passed and other fifty remained Which fifty being added to the year of the World MMMCCCCXX a year fatal to the Temple the years of the World amount in the first year of Cyrus unto MMMCCCCLXX From the first of Cyrus to the death of Christ are Seventy weeks of years or CCCCXC years Dan. IX 24. Add these to the MMMCCCCLXX and you observe Christ crucified in the year of the World MMMDCCCCLX When therefore you have subtracted thirty two years and an half wherein Christ lived upon the Earth you will find him born in the year of the World MMMDCCCCXXVIII II. He was born in the one and thirtieth year of Augustus Cesar the computation of his Monarchy beginning from the Victory at Actium Of which matter thus Dion Cassius writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a a a a a a Dion Cass. lib. 51. in the beginning This their Sed-fight was on the second of September And this I speak upon no other account for I am not wont to do it but because then Cesar first obtained the whole Power so that the computation of the years of his Monarchy must be precisely reckoned from that very day We confirm this our computation by drawing down a Chronological Table from this year of Augustus to the fifteenth year of Tiberius when Christ having now compleated the nine and twentieth year of his age and entring just upon his thirtieth was baptized Now this Table adding the Consuls of every year we thus frame Year of the World City built Augustus Christ born Consuls 3928 754 31 1 Cas. Aug. XIV and L. Aemyl Paulus 3929 755 32 2 Publius Vinicius and Pub. Alfenus Varus 3930 756 33 3 L. Aelius Lamia and M. Servilius 3931 757 34 4 Sext. Aemilius Carus and C. Sentius Saturninus 3932 758 35 5 L. Valerius Messalla and Cn. Corn. Cinna Magn. 3933 759 36 6 M. Aemil. Lepidus and L. Aruntius 3934 760 37 7 A. Licin Nerv Silanus and Q. Cecil Metel Cret 3935 761 38 8 Furius Camillus and Sext. Nonius Quintilianus