Sivut kuvina

Sacrifices, a double use of them, 17; by whom they were offered,
130–133; sacrifices at the consecration of the priests, 168.

Sacrifices, practised in the first ages of the world, 208; the opinion of
some that sacrifices were an human institution, 210; the meaning of
some passages of scripture about sacrifices, 210, 211; evidences that sacri
fices were originally of divine institution, 212—214; but afterwards greatly
corrupted, both as to their subjects and objects, 214; they include all the
offerings made to God, 215; taken in a large and a strict sense, ibid. ; were
strictly either of beasts or birds, ibid. ; were an acknowledgement of re-
ceiving good things from God, ibid. ; were a means of repentance and bu-
miliation for sin, ibid.; they typified the promised sacrifice of atonement by
the Son of God, ibid. ; the victim was substituted in the room of the trans-
gressor, 216 ; and God in mercy took the victim as an expiation for the
offender, 217; what was offered in sacrifice was to be perfect in its kind,
221; distinguished into four kinds, ibid.; the burnt offerings were wholly
consumed, ibid. ; sin offerings, the law about them laid down in scripture,
223; trespass offerings greatly resembled the sin offerings, 227 ; peace offer-
ings were one sort of sacrifices, 228; public sacrifices offered morning and
evening, 231; a double offering every sabbath-day, ibid.; extraordinary
sacrifices offered at the public feasts, ibid. ; were also offered for particular
persons, ibid. ; distinguished likewise into animal and vegetable, 232; meat
offerings and drink offerings offered, ibid. ; the Jews rarely refused to offer
their proper sacrifices, 233; the difficulty reconciled of being offered in other
places, besides the national altar, 395.

Sadducees, differed much from the Pharisees, 304; the etymology of their
name, 314; the most wicked of the Jews, 315; their doctrines, ibid. ; deny
the resurrection, ibid. ; their bad character by Josephus, ibid. ; what sacred
books they admitted, ibid.; are said to be the richest sect, 317.

Sagan, the high-priest's deputy, 177; what alleged for their divine insti-
lution, 180.

Sailing, formerly reckoned dangerous, after the autumnal equinox, 511.

Salutations, why Elisha forbid Gehazi to give a salutation, 422; why our
Lord said to his disciples“ salute no man," 423.

Samaritans, what they were originally, 317; their religion, 318; the mu-
tual animosity between them and the Jews, 319.

Sanhedrim, arguments, alleged for its antiquity, 25; but probably only
in the time of the Maccabees, 27; what methods they used to find the time
of the new moon, 416.

Scaliger, his opinion of the sacred books being wrote in the Samaritan
character, 566 ; his severe names to writers of a different opinion, ibid.

Schools of the prophets, 384; and sons of the prophets, 385; schools +
and academies among the Jews, 377; the pupils sat at their tutors' feet,
ibid.; these schools different from the synagogues, 378.

Scribes, two sorts of them, 266; what the office of the civil scribes,
266-268; what of the ecclesiastical scribes, 268, 269; they were the
preaching clergy among the Jews, 270; the difference between their teach-
ing and that of Christ, 270, 271; what meant by the phrase, “ Scribes and
Pharisees," 272; were of great power and anthority in the state, 273; the
origin of their office, ibid.

Septuagint, some say that the Hebrew copies these ancient interpreters
used, had no points, 589.

Shechinah, or miraculous light, a token of the special presence of God,

Shiites and Sonniles, sectaries among the Mahoinetans, 300.
Shiloh, in Jacob's prophecy, explained, 52.

ophetim and Shoterim, the distinction between them, 196.
Shuckford, his opinion about Cain's mark, 4; his hypothesis about the
confusion of languages, 561.

Simeon and Levi, a curse denounced on them, 10.
Simeon, whether good old Simeon was president of the Sanhedrim, 280.
Sin-offerings, laws and rites about them, 223; on what occasions offered,

Solomon, whether guilty of idolatry, 36.
Sortes Homerica and • Sortes Virgiliana,” a sort of divination, 260.
Sortes Sanctorum, formerly used, but afterwards condemned, 261, 262.
Sprinkling of blood and oil upon the high-priest's garments, explained,
152, 153.

Strangers “ of the gate” among the Israelites, 97 ; should not blaspheme
God, and should keep the sabbath, 98; thousands of strangers in Solomon's
time, 99.

Súbdeacons of the church of Rome, imitating the Nethinim, 208.
Suburbs of the cities of the Levites, the extent of them, 201.
Sun, worship of, supposed to be set up by Cain, 3.

Sykes, his essay on sacrifices considered, 208, note; makes all sacrifices
to be federal rites, 215; his arguments against vicarious expiation confuted,
217 220.

Synagogues, used in two senses, 363; denoted commonly places of pub-
lic worship, ibid.; a great number of them said to be in Jerusalem, ibid.;
questioned whether there were any before the Babylonish captivity, 364;
in what manner the people met after their settlement in the land of Canaan,
365; what was the synagogue of the Libertines, 366-368; queried how
Christ and bis apostles“ taught” in the synagogues, 368; what meant by
"a ruler” of the synagogue, 369; and by the officer" who prayed, ibid. ;
the worship in them was by reading the scriptures, prayer, and preaching,
ibid.; the law divided into fifty-four sections, 370; the synagogues used also
for holding courts of justice, 376; that passage of scripture, of coming into
the assembly or synagogue in goodly apparel, considered, 376, 377.

Tabernacle, the Divine presence manifested there, 13; minutely described
by Moses, 333; three tabernacles before Solomon's temple, 333, 334; that
made by Moses, according to God's command, considered, 334; the Hea-
thens had tabernacles, ibid. ; a moveable fabric, 336; an expensive build-
ing, ibid. ; the particular model of the tabernacle, 338-340; the covering
of it, 340; the inside of it, 341; the court, 341, 342; the altar of burnt
offering, 342; the fire to be kept constantly burning, 344; the brazen laver,
ibid. ; the altar of incense, 345; the golden candlestick, and table of shew-
bread, 346; the holy of holies and the ark, 346, 347 ; the form of the
mercy seat and cherubim, 347; the tabernacle and its furniture typical of
spiritual blessings, 352.

Tabernacles, feast of, the third great festival of the Jews, 490; why so
called, ibid.; called also “ the feast of in-gathering,” ibid.; that properly
different from “ the feast of tabernacles," 491; during this feast they were
to dwell in tents and booths made of branches of trees, 491-494 ; the
practice of the Jews as to those branches, ibid. ; the first and last day kept
as sabbaths, 494; an extraordinary ceremony about drawing water out of
the pool of Siloam, 495; various reasons why celebrated at this time of the
year, 496, 497 ; had a typical reference to the incarnation and birth of our
Saviour, 498.

Talmudists, their account of the inscription on the high priests breast-
plate, 160.

, Jewish, occasional and stated, 55—60; various sorts levied by
the Romans, 60.

Temple at Jerusalem more magnificent than the tabernacle, 352; one
built by Solomon, and another by Zerubbabel, ibid. ; wherein the glory of
the latter was greater than the former, 353, 356; stood on Mount Zion, 353;
its expense prodigious, 354; built in the same form with the tabernacle,
ibid.; the first temple destroyed by the king of Babylon, 355; the time of
its standing, ibid; the second temple built by Zerubbabel, ibid; much in
ferior to the first, 356; the second temple wanted five remarkable things,
356, 357; profaned by Antiochus, and again purified by Judas Maccabzus,
357; the temple rebuilt by Herod, 358; its great circumference, 359; the
first court thereof that of the Gentiles, ibid., then the court of the Israelites,
ibid.; excommunicated persons not excluded from the temple, 390.

Temple-music, when first introduced, 188; what instruments used, 190—

Therapeuta, who they were, 321.

Theocracy among the Israelites, 13; instances of God's being their king,
14; was to be consulted from time to time, 16.

Tithes, the Levites subsistence chiefly from them, 202— 204; why they
were thus supported, 205; why that proportion of a tenth, rather than any
other, was appointed, 206.

Trespass offerings resembled sin offerings, 227; their difference, ibid.; the
opinions of learned men about this, 227, 228.

Trumpets, blown when the year of jubilee was proclaimed, 188, 189;
were sounded by the priests, 190.

Trumpets and new moons, feast of, kept on the first day of every month,
501; the sacrifices prescribed on this occasion, ibid. ; new moons and sab-
baths, days of public worship, 502; the uncertainty of fixing the new moon,
503; the manner wherein it is kept by the modern Jews, 504; why sacri-
fices were offered at this season, 505; the sin-offering then offered, and
remarks upon the design of it, ibid. ; the new moon in the month Tisi
observed with solemnity, 506; the trumpets blown from morning to even-
ing, ibid. ; the learned divided about the reason of this festival, ibid. ; the
design of blowing the trumpets, 507; what the sounding of the trumpet
is a memorial of, 508; what notion the modern Jews have about this day,
Tyrannus, who he was, and the etymology of the name, 378.

Unleadened bread, feast of, followed the passover, and was kept seven
days, 477; the passover distinct from this feast, but the name of either used
for both, 478; during this feast no leavened bread to be eaten, or to be in
their houses, 479; the penalty for eating leavened bread, 480; the first and
last days to be kept holy as sabbaths, 481; an offering of a sheaf of the
first fruits to be made, ibid.; the moral and typical signification of this offer-
ing, 482.

Urim and Thummim, the signification of these words, 158; various opi-
nions about them, 159— 162.

Vessels, for keeping the oil used for anointing the kings, of two sorts, 191.

Vestal virgins, some of their customs borrowed from the Jewish Levites,

Vestments, sacerdotal, peculiar to the high priest, 149; provided at the
expense of the people, 163; their moral and typical signification, 166.

Viri stationarii, what the Jewish doctors say of them, 206.

Visions, one of the ways of divine revelation to the prophets, 244, 245;
the criteria whereby their revelations were known to come from God,
245—248; whether several symbolical actions of the prophets are an his-
tory of real facts, or only visions, 248— 253.


Washing, Christ washing his disciples' feet an extraordinary case, 424;
designed to instruct them in humility and benevolence, 425.

Watches, the night divided by the Hebrews into four of them, 403.

Waping the sacrifice, of two kinds, 198.

Weeks, Jewish, of two sorts, 409, the one ordinary, the other extraor-
dinary, ibid. ; the ordinary made by God himself from the beginning, ibid. ;
hence the seventh day has been held sacred, ibid. ; a passage in Genesis
considered in relation to weeks, ibid. ; time divided by Noah and Laban
by sevens, 411; the extraordinary, or prophetical weeks, ibid; the amount
of the prophetical weeks of Daniel, ibid.

Wise men, to whom this appellation was given, 264.
Woman, what offering to bring after child-bearing, 222.
Women singers, admitted into the temple choir, 188.
World, some conclude it will last six thousand years, 536.

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Year, Jewish, partly lunar, partly solar, 414; the manner of reducing
their lunar years to the solar, ibid.; the distinction of the civil and sacred
year, ibid. ; when each of them began, ibid. ; what computations of time
they used, 415—417; a new beginning of the year appointed by God at the
Israelites' coming out of Egypt, and why, 417.

Zadoc and Abiathar, partners in the priesthood in David's reign, 135.

Zechariah, four fasts mentioned by that prophet, 549; these not apo
pointed by the law of Moses, ibid.

Zerubbábel, chosen governor of Judah, 45.


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