The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. IV. (Book 4)

VERS. I.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

He was led up by the Spirit into the wilderness to be tempted, &c.

THE War proclaimed of old in Eden between the Serpent, and the seed of the Serpent, and the seed of the Woman, Gen. III. 15. now takes place: when that promised seed of the Woman comes forth into the field (being initiated by Baptism, and anointed by the Holy Ghost, unto the publick office of his ministry) to fight with that old Serpent, and at last to bruise his head. And, since the Devil was al∣ways a most impudent spirit, now he takes upon him a more hardned boldness than ever, even of waging war with him, whom he knew to be the Son of God, because from

that antient proclamation of this war he knew well enough, that he should bruise his heel.

The first scene or field of the Combate, was the Desert of Judea, which Luke inti∣mates, when he saith, that Jesus returned from Jordan, and that he was led by the Spirit into the wilderness; that is, from the same coast, or region of Jordan, in which he had been baptized.

The time of his temptations was from the middle of the month Tisri to the end of forty days, that is, from the beginning of our month of October to the middle of No∣vember, or thereabouts: so that he conflicted with cold, as well as want, and Satan.

The manner of his temptations was two fold. First, Invisibly, as the Devil is wont to tempt sinners; and this for forty days: while the Tempter endeavoured with all his in∣dustry to throw in his suggestions, if possible, into the mind of Christ, as he does to mortal men. Which when he could not compass, because he found nothing in him, in which such a temptation might fix it self; Joh. XIV. 30. he attempted another way, namely, by appearing to him in a visible shape, and conversing with him, and that in the form of an Angel of light. Let the Evangelists be compared. Mark, saith, he was tempted forty days: so also doth Luke. But Matthew, that the Tempter came to him, after forty days; that is, in a visible form.

The matter of his Temptations was very like the Temptations of Eve. She fell, by the lust of the flesh, the lust of the Eye, and the pride of Life: which are the heads of all sins, 1 Joh. II. 16.

By the lust of the Eyes: for she saw the fruit, that it was pleasant to the sight.

By the lust of the flesh; she lusted for it, because it was desirable to be eaten.

By the pride of life; not contented with the state of perfection, wherein she was created, affected an higher; and she took of the fruit, and did eat, that she might be∣come wiser by it.

The same tempter set upon our Saviour with the same stratagems.

• I. As Eve was deceived by mistaking his person, supposing a good Angel discoursed with her, when it was a bad: So the Devil in like manner puts on the good Angel here, cloathed with light, and feigned glory.
• II. He endeavours to ensnare Christ by the lust of the flesh, Command, that these stones be made bread: by the lust of the Eye, All these things will I give thee, and the Glory of them: by the pride of life, Throw thy self down, and fly in the air, and be held up by Angels.

VERS. V.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Upon the pinnacle of the Temple.

WHether he placed him upon the Temple it self, or upon some building within the holy circuit, it is in vain to seek, because it cannot be found. If it were upon the Temple it self, I should reflect upon the top of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Porch of the Temple: if upon some other building, I should reflect upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Royal Gallery. The Priests were wont sometimes to go up to the top of the Temple, stairs being made for this purpose, and described in the Talmudick book intitled, t 1.1 Middoth; and they are said to have ascended hither, u 1.2 When fire was first put to the Temple, and to have thrown up the keies of the chambers of the Temple towards Heaven, with these words, O thou eternal Lord, because we are not worthy to keep these keies, to thee they are delivered. And there came as it were the form of a hand out of Heaven, and took them from them: and they leaped down, and fell into the fire.

Above all other parts of the Temple the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Porch of the Temple, yea the whole 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, space before it, may not unfitly be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wing of the Tem∣ple, because like wings it extended its self in bredth on each side, far beyond the bredth of the Temple: which we take notice of elsewhere.

If therefore the Devil had placed Christ in the very precipice of this part of the Tem∣ple, he may well be said to have placed him upon the wing of the Temple, both because this part was like a wing to the Temple it self, and that that precipice was the wing of this part.

But if you suppose him placed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the Royal Gallery, look upon it thus painted out by Josephus: x 1.3 On the South part (of the Court of the Gentiles) was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Kings Gallery, that deserves to be mentioned among the most magnifi∣cent things under the Sun: for upon an huge depth of a vally, scarcely to be fathomed by the Eye of him that stands above, Herod erected a Gallery of a vast height; from the top of which, if any looked down, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he would grow dizzy, his Eyes not being able to reach to so vast a depth.

VERS. VIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Shewed him all the Kingdoms of the World, &c.

THAT is, Rome with her Empire and State. For 1. That Empire is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All the World, (which word Luke useth in this story) both in sacred and prophane Writers. 2. At this time all Cities were of little account in comparison of Rome, nor did any part of the Earth bear any vogue, without that Empire. 3. Rome was the seat of Satan, Rev. XIII. 2. and he granted to the beast of that City both it, and the Dominion. 4. This therefore seems to be that, whereby he attempts to ensnare our Saviour in this object, namely, that he promiseth to give him the pomp and power of Cesar, and to deliver into his hand the highest Empire of the World, that is, the Ro∣man. This Antichrist afterwards obtained.

VERS. XIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And leaving Nazareth, he came and dwelt at Capernaum.

WHY he left Nazareth, after he had passed six or seven and twenty years there, the reason appears, Luke IV. 28. &c. We do not read, that he returned thither, again, and so, unhappy Nazareth, thou perishest by thine own folly and perverseness. Whether his father Joseph had any inheritance at Capernaum, which he possessed as his heir, or rather dwelt there in some hired house, we dispute not. This is certainly cal∣led his City, Matth. IX. 1, &c. and here as a Citizen, he paid the half Shekel, Matth. XVII. 24. Where it is worthy marking, what is said by the Jews. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 y 1.4 How long does a man dwell in some City before he be as one of the Citizens? Twelve months. The same is recited again z 1.5 elsewhere. The Jerusalem Ge∣mara thus explains it, If he tarry in the City thirty days, he becomes as one of the Citizens, in respect of the Alms-chest; if six months, he becomes a Citizen, in respect of clothing: if twelve months, in respect of tributes, and taxes. The Babylonian adds, if nine months, in respect of burial. That is, if any abide in a City thirty days, they require of him Alms for the poor; if six months, he is bound, with the other Citizens, to cloth the poor; if nine months, to bury the dead poor: if twelve months, he is bound to undergo all other taxes with the rest of the Citizens. See the Gloss.

VERS. XV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The land of Zabulon, and the land of Nephthali.

IT is needful, that the words of Esaiah be considered, whence these words are taken. He had been discoursing, in the eighth Chapter towards the end, concerning the straits and miseries, that compassed the Transgressors of the Law and the Testimony. To the Law and to the Testimony, &c. vers. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if a man transgress against it (that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Law and the Testimony) it will redound to his hard∣ship, and he shall suffer hunger, &c. vers. 21. And he shall look to the Earth, and behold trouble and darkness, dimness of anguish, and he shall be driven to darkness, vers. 22. And then it follows, Chap. IX. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For the dimness shall not be like to that, wherein it was ill with him, at what time the former (afflicter) lightly touched the land of Zabulon, and the land of Nephthali, and the latter grievously afflicted, &c. That people, who sat in darkness saw a great light, &c.

That which the Prophet means here, is this. 1. That the Contemners of Emanuel and his Testimony, that is, the Gospel, should undergo far greater calamities, than those places had undergone, either under their first Conqueror Benhadad, 1 King. XV. 20. or under the second, the King of Assyria, 2 King. XV. 29. For those places saw light at last restored to them, when the Messias preached the Gospel there. But the contemners of the Gospel are driven into eternal darkness. 2. He foretels the morning of liberty, and of Evangelical light, to arise there, where the first darkness and the calamities of their captivity had arisen. S. Matthew citing these words, that he might shew the Pro∣phesie to be fulfilled, of that light that should arise there, omits those words, which speak of their former misery, that is, the first clause of the verse, and produceth those words only, and that very fitly too, which make to his purpose, and which aim directly thither, by the Prophets intention. The Prophet Hosea affords us an instance of

curtailing a sentence after that manner, Chap. I. 11. & II. 1. When he proclaims Israel and Judah miserable, he calls them Lo-Ammi, and Lo-Ruchamah; when happy, Ammi, and Ruchamah.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Beyond Iordan.

Not by Jordan, but beyond Jordan. For the latter Afflicter, the King of Assyria, had carried away that Country also into banishment and bonds. 1 Chron. V. 26. Here is an Ellipsis of the conjunction And.

VERS. XVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Casting a net into the Sea.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉a 1.6 Fishing in the Sea of Tiberias, in Talmudic speech. There the fathers of the Traditions dream, that Josua the son of Nun, gave ten Laws to the Israelites, concerning having some things in common, as lawful, and to be allowed of: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Our Rabbins have a tradition, that Josua ordained ten conditi∣ons: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That Cattel graze in common in woody places. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And that a man gather wood in common in his neighbours field, &c. Among others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And that any in comon spread his nets for fishing in the Sea of Ti∣berias. But yet under this caution :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That none set up a wall, which may be any stop to ships. The Gloss is, It is the manner of fisher men, to fasten stakes in the water, and to make fences of canes or reeds, in which the fish may be taken: but this is not permitted, because it is an impediment to the ships. However therefore the Sea of Tiberias belonged to the Tribe of Nephthali, yet it was free for any Israelite to fish in it, so it were under the condition mentioned.

VERS. XIX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Fishers of men.

THIS phrase is something agreeable with that of Maimonides upon the Talmud, :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉b 1.7 A Fisher of the Law.

VERS. XXI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Iames the son of Zebedee.

WE meet with a certain Rabbin of this very same name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉c 1.8 R. Jacob the son of Zabdi.

VERS. XXIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Teaching in their Synagogues.

SINCE we meet with very frequent mention of Synagogues every where in the books of the Gospel, it may be needful to know something more clearly, what the customs and institutions of the Synagogues were, for the better understanding very many things, which have some reference thereunto in the New Testament: let us here dispatch the history of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as briefly as we may, now when the mention of Syna∣gogues first occurs.

§ Of the Synagogues.

• ...

  I. A Synagogue was not formed any where, but where there were ten Learned Men, professedly Students of the Law. 1. Let that of the Talmud be observed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉d 1.9 What is a great City? :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That, in which were ten men of leisure. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If there be less than this number, behold it is a Village. 2. Observe that of Maimonides;e 1.10 Wheresoever there be ten of Israel, there a house must needs be built, to which they may resort to prayers in the time of prayer, and this house is called a Synagogue. Not that any ten of Israel made a Synagogue; but wheresoever were ten Learned Men, and studious of the Law; these were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Batlanin. Men of leisure, who were not to be esteemed for lazy and idle persons, but :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such

• ...

  who (not being incumbred with worldly things) were at leisure only to take care of the affairs of the Synagogues, and to give themselves to the study of the Law.

  The reason of the number of ten, though lean and empty enough, is given in the Talmud, and it is this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.11 A Congregation consists of Ten: which they prove hence, because it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How long shall I bear with this evil Con∣gregation, &c. (Numb. XIV. 27.) Take away Josua and Caleb, and there remain only ten; namely, of the spies of the land.

• II. Of these Ten Men,
  • 1. Three bare the Magistracy, and were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bench of three. Whose office it was, to decide the differences arising between the members of the Syna∣gogue, and to take care about other matters of the Synagogue. These judged concer∣ning mony matters, thefts, losses, restitutions, of ravishing a Virgin, of a man inticing a Virgin, of the admission of Proselytes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, laying on of hands, and divers other things▪ of which see the Tract g 1.12 Sanhedrin. These were properly, and with good rea∣son called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rulers of the Synagogue, because on them laid the chief care of things, and the chief Power.
  • 2. Besides these there was the publick Minister of the Synagogue, who prayed publickly, and took care about the reading of the Law, and sometimes preached, if there were not some other, to discharge this office. This person was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Angel of the Church, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chazan or Bishop of the Congregation. The Aruch gives the reason of the name: The * 1.13 Chazan, saith he, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Angel of the Church, (or, the publick Minister,) and the Targum renders the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One that oversees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For it is incumbent on him to oversee, how the Reader reads, and whom he may call out to read in the Law. The publick Minister of the Synagogue him∣self read not the Law publickly, but every Sabbath he called out seven of the Synagogue (on other days fewer) whom he judged fit to read. He stood by him that read, with great care observing, that he read nothing either falsely, or improperly, and calling him back, and correcting him, if he had failed in any thing. And hence he was called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Overseer. Certainly, the signification of the word Bishop, and Angel of the Church, had been determined with less noyse, if recourse had been made to the proper fountains, and men had not vainly disputed about the signification of words, taken I know not whence. The service and worship of the Temple being abolished, as being ceremonial, God transplanted the worship, and publick adoration of God used in the Synagogues, which was moral, into the Christian Church; to wit, the publick Mi∣nistry, publick Prayers, reading Gods Word, and Preaching, &c. Hence the names of the Ministers of the Gospel were the very same, The Angel of the Church, and The Bishop, which belonged to the Ministers in the Synagogues.
  • ...

    3. There were also three Deacons, or Almoners, on whom was the care of the poor; and these were called Parnasim, or Pastors. And these seven perhaps were reputed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The seven good men of the City, of whom there is frequent remem∣brance in the Talmudists.

    Of these Parnasim we shall only produce these things. There were two, who de∣manded alms of the Towns men; and they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.14 The two collectors of Alms. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To whom was added a third to distribute it.

    i 1.15 R. Chelbo in the name of R. Ba Bar Zabda saith, They do not make fewer than three Parnasin. For I see the judgments about many matters to be managed by three, therefore much more these, which concern life. R. Josi in the name of R. Jochanan saith, They do not make two brethren Parnasim. R. Josi went to Chephar, intending there to set Parnasim over them, but they received him not. He went away, after he had said these words before them, Ben Bebai was only set over the threeded (linnen of the Lamps) and yet he was reckoned worthy to be numbred with the eminent men of that age. (See Shekalim Chap. 5.) Ye who are set over the lives of men, how much more are ye so? R. Chaggai, when he appointed the Parnasin, argued to them out of the Law, all dominion that is given, is given from the Law. By me Kings reign. R. Chaiia bar Ba 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rulers over them, that is, he appointed Parnasin. R. Lazar was a Parnas.

    This perhaps holds out a light to those words of the Aposte, 1 Tim. III. 13. They that have performed the office of a Deacon well, have obtained to themselves a good degree: that is, being faithful in their care, and provision for the poor, as to their corporal life, they may well be Probationers for the care of Souls. For when those Parnasin, as also all the Ten, were learned and studious, they might with good reason be preferred from the care of Bodies to that of Souls. The Apostles Deacons are to be reckoned also of the same Learned and Studious rank. And now let us turn our Eyes a little from the Synagogues to Christian Churches in the history of the New Testament. When the Romans permit∣ted the Jewish Synagogues to use their own laws, and proper government▪ why, I pray, should there not be the same toleration allowed to the Apostolical Churches? The

• ...
  • ...

    Roman censure had as yet made no difference between the Judaizing Synagogues of the Jews, and the Christian Synagogues or Churches of Jews; nor did it permit them to live af••er their own Laws, and forbid these. I am not therefore af••raid to assert, that the Churches of that first age were wanting to themselves, if they took not up the same liberty of government, as the Romans allowed the Jewish Synagogues to use. And I do not think that was said by the Apostle, 1 Cor. VI. 2, 3, &c. without this foundation. Therefore this power of their own government being allowed them, if so be they were minded to enjoy what they might, how easily may those words of the Apostle be under∣stood, which have so wracked Learned Men (shall I say?) or which have been so wracked by them, 1 Tim. V. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Let the Elders that rule well, &c.

  • ...

    4. We may reckon the eighth man of these Ten to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Interpre∣ter in the Synagogue, who being skilled in the Tongues, and standing by him that read in the Law, rendred in the Mother Tongue verse by verse those things, that were read out of the Hebrew Text. The Duty of this Interpreter, and the Rules of his duty you may read at large in the k 1.16 Talmud.

    The use of such an Interpreter, they think, was drawn down to them from the times of Ezra, and not without good reason. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.17 And they read in the book of the Law. That was the Text. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Explaining. That was the Targum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And added the meaning. They are the accents. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they understood the Text. That was the Masoreth. See Nehem. VIII. 8. see also Buxtorph's Tiberias, Chap. VIII.

  • 5. We do not readily know who to name for the ninth and tenth of this last Three. Let us suppose them to be the Master of the Divinity School, and his Interpreter: of whom we shall have a fuller occasion of enquiry. And thus much concerning the heads of the Synagogue, that learned Decemvirate, which was also the representative body of the Synagogue.
• III. The days, wherein they met together in the Synagogue, were the Sabbath, and the second day, and the fift of every week. Of the Sabbath there is no question. They refer the appointment of the second and fift days to Ezra. m 1.18 Ezra, say they, decreed ten decrees, He appointed the publick reading of the Law in the second and fift days of the week. Also on the Sabbath at the time of the sacrifice. He appointed washing to those that had the Gonorrhea. He appointed the Session of the Judges in Cities on the second and fift days of the week, &c. Hence perhaps it will appear, in what sense that is to be understood, Act. XIII. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Gentiles besought, that these words might be preached to them the next Sabbath, or, the Sabbath between: that is, on the days of that intervening week, wherein they met toge∣ther in the Synagogue.
• ...

  IV. Synagogues were antiently builded in fields. n 1.19 To the evening recital of the Phy∣lacteries, are to be added two Prayers going before, and two following after. Where the Gloss thus; The Rabbins instituted that prayer, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] that they might retain their collegues in the Synagogue. And this certainly respected their Synagogues at that time, because they were situated in the fields, where they might be in danger. And so o 1.20 Rabbenu Asher upon the same Tract; Antiently their Synagogues were in fields: therefore they were affraid to tar∣ry there until the Evening prayers were ended. It was therefore appointed, that they should recite some verses, in which a short▪ sum of all the eighteen prayers had been compacted; after which that prayer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was to be recited.

  But the following times brought back their Synagogues for the most part into the Ci∣ties; and provision was made by sharp Canons, that a Synagogue should be built in the highest place of the City, and that no house should be built higher than it.

• V. The like Provision was made, that every one, at the stated times of prayer, should frequent the Synagogue. p 1.21 God does not refuse the prayers, although sinners are mingled there. Therefore it is necessary, that a man associate himself with the Congregation, and that he pray not alone, when an opportunity is given of praying with the Congregation. Let every one therefore come Morning and Evening to the Synagogue. And q 1.22 It is forbidden to pass by the Synagogue in the time of prayer, unless a man carry some burden upon his back: or unless there be more Synagogues in the same City; for then it may be judged, that he goes to another; or unless there be two doors in the Synagogue, for it may be judged, that he passed by one to go in at another. But if he carry his Phylacteries upon his head, then it is allowed him to pass by, because they bear him witness, that he is not unmindful of the Law. These things are taken out of the u Babylonian Talmud. Where these are also added. The Holy Bles∣sed* 1.23 One saith, whosoever employeth himself in the study of the Law, and in the returning of mercy, and whosoever prays with the Synagogue, I account concerning him, as if he redeemed me and my sons from the Nations of the World. And whosoever prays not with the Syna∣gogue is called an ill Neighbour, as it is said, Thus saith the Lord of all my evil neighbours, &c. Jer. XII. 14.
• ...

• ...

  VI. When they were met together in the Synagogue, on the Sabbath day (for this being observed, there is no need to speak any thing of the other days) the service being begun, the Minister of the Church calls out seven, whomsoever he pleases to call out, to read the Law in their order. First, A Priest, then a Levite, if they were present, and after these five Israelites. Hence it is, O young student in Hebrew learning, that in some editions of the Hebrew Bible you see marked in the margin of the Pentateuch, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Priest. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Levite. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The third. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The fourth. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The fifth. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The sixth. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The seventh. Denoting by these words the or∣der of the Readers, and measuring out hereby the portion read by each one. Thus I sup∣pose Christ was called out by the Angel of the Church of Nazareth, IV. Luke 16. and reading according to the custom, as a member of that Synagogue.

  There is no need to mention, that prayers were made publickly by the Angel of the Church for the whole Congregation, and that the Congregation answered Amen ••o every prayer: and it would be too much particularly to enumerate what those prayers were, and to recite them. It is known enough to all, that Prayers, and reading of the Law and the Prophets was the chief business in the Synagogue, and that both were under the care of the Angel of the Synagogue.

But did not he, or some body else make Sermons in the Synagogue?

• I. There seemed to have been Catechizing of boys in the Synagogue. Consider what that means, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s 1.24 What is the privilege of Women? :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This, that their sons read in the Synagogue. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That their husbands recite in the School of the Doctors. Where the Gloss thus, The boys, that were Scholars were wont to be instructed, (or, to learn) before their Master in the Synagogue.
• II. The Targumist, or Interpreter, who stood by him that read in the Law, and ren∣dred what was read out of the Hebrew original into the Mother Tongue, sometimes used a liberty of enlarging himself in paraphrase. Examples of this we meet with in the t 1.25 Talmud, and also in the Chaldee Paraphrast himself.
• III. Observe that of the Glosser, :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.26 Women and the common people were wont to meet together to hear the Exposition or the Sermon. But of what place is this better to be understood than of the Synagouge? That especially be∣ing well weighed, which immediately followeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they had need of Expounders (or Preachers) to affect their hearts: which is not much unlike that, which is said▪ Act. XIII. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If we have any word of exhortation for the people, say on.
• IV. Service being done in the Synagogue, they went to dinner. And after dinner to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the School, or the Church, or a Lecture of Divinity: call it by what name you will. It is called also not seldom by the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Synagogue. In this sense it may be, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the upper Synagogue to be taken, mentioned in the x 1.27 Talmud; if it be not to be taken of the Sanhedrin. In this place a Doctor read to his auditors some Traditional matter, and expounded it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 y 1.28 In the Beth Midrash they taught Traditions, and their exposition.

There are three things to be taken notice of concerning the rites used in this place.

• 1. He that read to the Auditors, spake not out with an audible voice, but muttered it with a small whisper in some bodies ear; and he pronounced it aloud to all the people. So that here the Doctor had his Interpreter in this sense, as well as the Reader of the Law his in the Synagogue. z 1.29 Rabh went to the place of R. Shilla, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there was no Interpreter, to stand by R. Shilla, Rabh therefore stood by him. Where the Gloss hath these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He had no speaker, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He had no Interpreter present, who stood before the Doctor when he was reading the Lecture. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the Doctor whispered him in the ear in Hebrew, and he ren∣dred it in the Mother Tongue to the people. Hither that of our Saviour hath respect, Matth. X. 27. What ye hear in the ear, that preach ye upon the house tops. Consult the same place.
• 2. It was customary in this place, and in these exercises, to propound questions. In that remarkable story of removing Rabban Gamaliel of Jafne from his Presidentship, which we meet with in ‖ 1.30 divers places of both Talmuds: when they met together in the Beth Midrash 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The questionist stood forth and asked, The Evening Pray∣er is it observed by way of Duty, or of free Will? And after a few lines, the mention of an Interpreter occurs: The whole multitude murmured against it, and said to Hotspith the Inter∣preter, Hold your peace, and he held his peace, &c.
• 3. While the Interpreter preached from the mouth of the Doctor, the people sat up∣on the Earth. * 1.31 Let not a Judge go upon the heads of the holy people. The Gloss is, While the Interpreter preached, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Synagogue (or, the whole Congregation) sat on the ground, and whosoever walked through the middle of them to take his place, seemed as if he walked upon their Heads.

One may safely be of opinion, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Synagogue, was used sometimes in the New Testament in this sense, and that Christ sometimes preached in these Divinity Schools, as well as in the Synagogues.

But by what right was Christ permitted by the Rulers of the Synagogue to preach, be∣ing the son of a Carpenter, and of no learned education? Was it allowed any illiterate person, or mechanick to preach in the Synagogues, if he had the considence himself to do it? By no means. For it was permitted to none to teach there, but those that were learned. But there were two things especially, that gave Christ admission to preach in every Synagogue, namely, the fame of his miracles, and that he gave out himself the Head of a religious Sect. For however the religion of Christ and his Disciples was both scorned and hated by the Scribes and Pharisees, yet they accounted them among the Re∣ligious, in the same sense as they did the Sadducees; that is distinguished from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the common people, or the Seculars, who took little care of religion. When therefore Christ was reckoned among the Religious, and grew so famous by the rumour of his mi∣racles, and the shining raies of his Doctrine, no wonder if he raised among the people an earnest desire of hearing him, and obtained among the Governours of the Synagogues a liberty of preaching.

Notes

• t 1.1

  Chap. 4. hal. 5.
• u 1.2

  Bab. Taanith, fol. 29. 1.
• x 1.3

  Antiq. lib. 15 cap. 14.
• y 1.4

  Bava Bathra, cap. 1. hal. 6.
• z 1.5

  Bab. Sanhedr. fol. 112. 1.
• a 1.6

  Bava Kama, in the place above.
• b 1.7

  Torah, cap. 1.
• c 1.8

  Hieros. Maa∣sar Sheni, fol. 55 ••.
• d 1.9

  M••gill. cap. 1 hal. 3.
• e 1.10

  Tephillah▪ cap. 11.
• f 1.11

  Sanhedr. cap. 4. hal. 6.
• g 1.12

  Cap. 4. hal. ••. 2.
• * 1.13

  Chazan.
• h 1.14

  Maimon. in Sanhedr. cap. 1.
• i 1.15

  Hieros. Peah▪ fol. 21. 1.
• k 1.16

  Megill. cap. 4. Maimon. in Te∣phillah, cap. 12. &c. Massecheth. Sopherim, cap. 10. &c. and elsewhere.
• l 1.17

  Hieros. Megill. fol. 74. 4.
• m 1.18

  Hieros Megill. fol. 75. 1. Bab. Bava kama, fol. 82. 1.
• n 1.19

  Bab. Beracoth, fol. 2. 1.
• o 1.20

  Fol. 69. 3.
• p 1.21

  Maim. in Te∣phill. cap. 8.
• q 1.22

  Chap. 6.
• * 1.23

  r Beracoth, fol. 8. 1.
• s 1.24

  Bab. B••rac. fol. 17. 1.
• t 1.25

  Hieros. Biccu∣rim. fol. 65. 4. Sanhed••. fol. 20. 3. Bab. Berac. fol. 28. 1. and elsewhere.
• u 1.26

  In Bab. Schab. fol. 30. 2.
• x 1.27

  Hieros. Schab. fol. 3. 1.
• y 1.28

  Gloss. in Bab. Berac. fol. 17. 1.
• z 1.29

  Bab. Io••a, fol. 20 2.
• ‖ 1.30

  Hieros. Berac. fol. 7. 4. & Taa∣nith, fol. 67. 4. & Bab. Berac. fol. 27. 2.
• * 1.31

  Bab. Sanhedr. fol. 7. 2.