〈◊〉 〈◊〉 〈◊〉 the Wilderness of Judea concerning which the Gospels speak in the History of the Baptist. I. And first we cannot pass it over without observation that it was not only without Prophetical prediction that he first appeared Preaching in the Wilderness Isa. XL. 3. but it was not without a mystery also For when the Heathen world is very frequently in the Prophets called the Wilderness and God promiseth that he would do glorious things to that Wilderness that he would produce there Pools of waters that he would bring in there all manner of fruitfulness and that he would turn the horrid desert into the pleasure of a Paradice all which were to be performed in a spiritual sense by the Gospel it excellently suited even in the letter with these promises that the Gospel should take its beginning in the Wilderness II. I indeed think the Baptist was born in Hebron a City of Aaron in the hill-Hill-Country of Judea Josh. XXI 11. Luk. I. 5 39. he being an Aaronite by Father and Mother The house of his Cradle is shewn to Travellers elswhere concerning which enquire whether Beth Zachariah mentioned in q q q q q q Antiq. lib. 12. cap. 14. Josephus and the Book of the r r r r r r 1 Mac. VI. 33. Maccabees afforded not a foundation to that Tradition It was distant from Bethsura only seventy furlongs or thereabouts as may be gathered from the same Josephus by which word the Seventy render South Bethel in 1 Sam. XXX 27. and whether the situation does not agree let them enquire who please A little Cell of his is also shewed further in the Wilderness as it is called of Judea cut out of a rock together with his bed and a fountain running by which we leave to such as are easie of belief the Wilderness certainly where he preached and baptized is to be sought for far elswhere III. Luke saith That the word of the Lord came to John in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went into all the Country about Jordan He sojourned from Wilderness to Wilderness In the Wilderness in the Hill-country of Judea he passed his youth as a private man not as an Eremite but employed in some work or study and assumed nothing of austerity besides Nazariteship before the thirtieth year of his age Then the spirit of Prophesie came upon him and the word of the Lord came unto him teaching him concerning his function and office instructing him about his food and clothing and directing him to the place where he should begin his Ministry The region about Jericho was that place or that Country that lay betwixt that City and Jordan and so on this side of it and on that about the same space also on this side Jericho towards Jerusalem A Country very agreeable to the title which the Evangelists give it and very fit for John's Ministry For I. It was sufficiently desert according to what is said John came preaching in the Wilderness s s s s s s De bello lib 4 cap. 27. The space saith Josephus from Jericho to Jerusalem is desert and rocky but towards Jordan and the Asphaltites more level but as desert and barren And Saligniac writes t t t t t t To◠IX cap. 5. The journey from Jerusalem is very difficult stony and very rough the like to which I do not remember I have seen Jericho is distant from Jordan almost ten miles c. II. This Country might for distinction be called the Wilderness of Judea because other Regions of Judea had other names as The Kings Mountain The Plain of the South The Plain of Lydda The Valley from Engedi The Region about Betharon u u u u u u Hieros Sheviith fol. 38. 4. c. III. Although that Country were so desert yet it abounded very much with people For besides that abundance of Villages were scattered here and there in it 1. Jericho it self was the next City to Jerusalem in dignity 2. There were always twelve thousand men in it of the courses of the Priests 3. That way was daily trodden by a very numerous multitude partly of such who travailed between those Cities partly of such who went out of other Parts of Judea and likewise out of the Land of Ephraim into Perea and of them who went out of Perea into those Countries 4. John began his Ministry about the time of the Passover when a far greater company flocked that way IV. This Country was very convenient for food and provision in regard of its Wild Hony of which let me say a few things SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wild Hony Mark I. 6. WHEN it is so often repeated in the Holy Scripture that God gave to his people Israel a Land flowing with Milk and Hony hence 1. One would conclude that the whole Land flowed with it And 2. hence one would expect infinite hives of Bees But hear what the Talmudists say of these things x x x x x x Hieros Biccurim fol. 64. ◠R. Jonah saith The Land flowing with Milk and Hony is the Land some part of which flows with Milk and Hony And that part they say is in Galilee for thus they speak For sixteen miles every way from Zippor is a Land flowing with Milk and Hony of which thing and Country we shall speak elsewhere y y y y y y Biccurim cap. 1. hal 15. R. Jose of Galilee saith They bring not the first fruits out of the Country which is beyond Jordan because that is not the Land flowing with Milk and Hony And he that brought the first fruits was to say The Lord gave us this Land flowing with Milk and Hony And now I have brought the first fruits of the Land which thou O Lord hast given me Deut. XXVI 9 10. But that part that flowed how did it flow with Hony Learn that from Ramban upon the place When he saith And Hony he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hony of Palms For the Palm Trees which are in the Plain and in the Vallies abound very much with Hony There was Hony also distilling from the Fig-trees z z z z z z Chetub fol. 111. 2. R. Jacob ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus saith I went on a certain time from Lydda to Ono before day break up to the ankles in the Hny of Figs. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wild Hony of which the Evangelists speak as of the Baptists food And how convenient for this the Region about Jericho was which was called The Country of Palm-trees is clear to every Eye Diodorus Siculus hath these words of a certain Nation of Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Diod. Sic. lib. 19. They have Pepper from the Trees and much Hony called wild Hony which they use to drink with water Whether it were also as plentiful in Locusts
only asks How shall this be c Doubtless she took the Prophecy in its proper sense as speaking of a Virgin untoucht She knew nothing then nor probably any part of the Nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Give me leave for their sakes in whose hands the book is not to transcribe some few things out of that noble Author Morney a a a a a a De Verit. Christ. Relig. cap. 28. which he quotes concerning this grand mystery from the Jews themselves b b b b b b Moses Haddarson in Psa LXXXV Truth shall spring out of the earth R. Jotten saith he notes upon this place That it is not said truth shall be born but shall spring out because the Generation and Nativity of the Messiah is not to be as other creatures in the world but shall be begot without Carnal Copulation and therefore no one hath mentioned his Father as who must be hid from the knowledge of men till himself shall come and reveal him And upon Genes Ye have said saith the Lord we are Orphans bereaved of our Father such an one shall your redeemer be whom I shall give you So upon Zachary Behold my servant whose name is of the branch And out of Psal. CX Thou art a Priest after the order of Melchizedech He saith R. Berachiah delivers the same things And R. Simeon Ben Jochai upon Genes more plainly viz. That the Spirit by the impulse of a mighty power shall come forth of the Womb though shut up that will become a mighty Prince the King Messiah So he VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath also conceived a Son in her old age THE Angel teaches to what purpose it was that Women either barren before or considerably stricken in years should be enabled to conceive and bring forth viz. to make way for the easier belief of the Conception of a Virgin If they either beside or beyond nature conceive a Child this may be some ground of belief that a Virgin contrary to Nature may do so too So Abraham by Faith saw Christ's day as born of a pure Virgin in the birth of his own Son Isaac of his old and barren Wife Sarah VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. She went into the hill Country c. THAT is to Hebron Jos. XXI 11. For though it is true indeed the Priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possest before the Captivity yet is it probable that Zachary who was of the seed of Aaron being here said to dwell in the hill Country of Judah might have his House in Hebron which is more peculiarly said to be the City of Aaron's off-spring VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Babe leaped in her Womb. SO the Seventy Gen. XXV 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Children leaped in her womb Psal. CXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountains skipped That which is added by Elizabeth Vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The babe leaped in the womb for joy signifies the manner of the thing not the cause q. d. it leaped with vehement exultation For John while he was an Embryo in the Womb knew no more what was then done than Jacob and Esau when they were in Rebecca's Womb knew what was determined concerning them a a a a a a Hieros Sotah fol. 2. 3. At the Red Sea even the infants sung in the wombs of their Mothers as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. LXVIII where the Targum to the same sense Exalt the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye infants in the bowels of your Mothers of the seed of Israel Let them enjoy their Hyperboles Questionless Elizabeth had learnt from her Husband that the Child she went with was designed as the fore-runner of the Messiah but she did not yet know of what sort of Woman the Messiah must be born till this leaping of the infant in her womb became some token to her VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abode with her three Months A Space of time very well known amongst the Doctors defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. a a a a a a Iâ—â—â—moth fol. 33 2. 34. â— 35. 1 c. VERS LIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they called it c. I. THE Circumciser said a a a a a a Schabb. fol. 137. 2. Blessed be the Lord our God who hath sanctified us by his precepts and hath given us the Law of Circumcision The Father of the infant said who hath sanctified us by his precepts and hath commanded us to enter the Child into the Covenant of Abraham our Father But where was Zachary's tongue for this service II. God at the same time instituted Circumcision and changed the names of Abraham and Sarah hence the custom of giving names to their Children at the time of their Circumcision III. Amongst the several accounts why this or that name was given to the Sons this was one that chiefly obtained viz. for the honour of some person whom they esteemed they gave the Child his name Which seems to have guided them in this case here when Zachary himself being dumb could not make his mind known to them Mahli the Son of Mushi hath the name of Mahli given him who was his Uncle the Brother of Mushi his Father 1 Chron. XXIII 21 23. b b b b b b Cholin fol. 47. 2. R. Nathan said I once went to the Islands of the Sea and there came to me a Woman whose first born had died by Circumcision so also her second Son She brought the third to me I bad her wait a little till the blood might asswage She waited a little and then Circumcised him and he lived They called him therefore by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan of Babylon See also Jerusalem Jevamoth c c c c c c Fol. 7. 4. d d d d d d â—ab Jevam. fol. 105. 1. There was a certain Family at Jerusalem that were wont to die about the eighteenth year of their age They made the matter known to R. Johanan ben Zacchai who said perhaps you are of Elie's Lineage concerning whom it is said The increase of thine House shall die in the flower of their age Go ye and be diligent in the study of the Law and ye shall live They went and gave diligent heed to the Law and lived They called themselves therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Johanan after his name It is disputed in the same Tract e e e e e e Fol. 24. 1. whether the Son begot by a Brother's raising up seed to his Brother should not be called after the
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
denial Likewise that his Feast must come in here Matthews words ver 18. do make it plain for he saith that while Jesus was speaking those things concerning fasting c. Jairus came to him whose coming the other two Evangelists have cleerly pitched in this place In Matthew the late Publicans house when Christ is invited to dinner many Publicans and Sinners sit down at meat with him a thing as far contrary to the Pharisaical discipline as what was most contrary for which the Pharisees challenge him and his Disciples They looked upon Christ and his Disciples as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Religion and Devotion and therefore that ought to seperate themselves from the vulgar sort of people especially from such as these were of an infamous stamp and character A Scholar of the wise by their Canons might not eat with one of the vulgar much less with Publicans and Sinners the worst sort of all the vulgar that were SECTION XLI MARK Chap. V. from Ver. 22 to the end LUKE Chap. VIII from Ver. 41 to the end MATTH Chap. IX from Ver. 18 to Ver. 27. Abloody issue healed Jairus daughter raised MATTHEW assures the order for he saith While Jesus was speaking those things that are recorded in the preceeding Section concerning Fasting and not putting new wine into old bottles c. Jairus came to him to beg the recovery of his now dying daughter Jairus was one of the Rulers of Capernaum Synagogue and had seen so many miracles done by Christ there that if he were not a Disciple already yet he belives that Christ can easily recover her though when he came away from her she was giving up the ghost As Jesus goeth with him in Capernaum streets a woman with a bloody issue of twelve years continuance cometh behind him and toucheth him Her disease and Jairus daughter wereborn in one and the same year for they were both twelve years old Luke 8. ver 42 43. The malady of this woman was not only of the said languishing but it was also of a great uncleanness according to the uncleanness mentioned in the Law The Talmudick treatise Zavim and Maymony in Issurei biah cap. 4 5 6. would read a doleful Lecture upon her disease as to this point of uncleanness And this it may be was one main cause that made the woman to come trembling and fearing to Christ when she saw she could not be hid Mat. 5. 33 because she had been so bold as to touch Christ in her uncleanness The story of the Pictures of Christ and this woman touching him both made in brass of which the Papists have made no small ado towards their worshipping of Images hath spoken exceeding wide and far from hitting upon the right place where this woman and Christ met The story as it is related by Eusebius Baronius and others is this That in Caesarea Philippi called otherwise Paneas the house of this woman was to be seen and before the door of the house a brazen Image of a woman kneeling and before her the brazen statute of a man in a garment down to the feet and stretching out his hand to the woman And that there grew there a certain strange herbe which when it grew up to touch the brazen hem of his garment it had the medicinal virtue of healing any disease But why all this at Caesarea Philippi whereas this occurrence of the womans healing by the touch of the hem of his garment was in Capernaum for Matthew tells that when Jesus came back out of the Country of the Gadarens he came into his own City Matth. 9. 1. which was Capernaum and there was Matthews house in which he was when Jairus came to him See Sect. 23. Before he comes to Jairus his house his daughter is dead and there he finds minstrels and piping in a mournful tone for the bewailing of her This was the custom of the Jews in such cases as is to bee seen in Talm. Jerus in Beracoth fol 5. col 4. Maymony in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 14 c. vid etiam Jerus Moed Katon fol. 83. col 4. A goodwhile ago he had denounced a sad doom against Capernaum Matth. 11. 23. at Sect. 52. O thou Capernaum which art exalted unto heaven shalt be brought down to hell c. which was spoken as to the generality of the City who for the things they had heard and seen were exalted to heaven as that being Christs own City or the place of his habitation yet they believed not And this may be some reason why when he had raised this dead girle he bids her parents keep the matter close for that City had justly forfeited all such revelations of him Yet for all the denouncing of that sad fate against her he oft resorteth thither and forsaketh not his habitation there partly because he had some there who for all the unbelief of the generality belonged to him and believed in him and partly because he had no reason to remove his habitation for their unbelief or to pass off his dwelling for other mens wickedness for where could he go to reside but he should reside among some of the same temper SECTION XLII MATTH Chap. IX from Ver. 27 to Ver. 35. Two blind men and a possessed dumb man healed THe order is cleer from these two passages of connexion When Jesus departed thence ver 27. And As they went out ver 32. Jesus from Jairus his house returned to his own home ver 28. and there two blind men come to him whose eyes he toucheth and saith According to your faith be it to you urgoing this upon them the rather because of the general untowardness and unbelief of the place where he now was Capernaum and because of the Pharisees that were now present ver 34. that he might magnifie faith As these blind men went out they brought in a man possessed with a dumb Devil and he also was healed which the Pharisees still ascribe to magick c. SECTION XLIII MARK Chap. VI. Ver. 1 2 3 4 5 6. MATTH Chap. XIII Ver. 54 55 56 57 58. CHRIST at Nazaret and offence taken at him IT is said by Matthew that when Jesus returned back out of the land of the Gadarens he came into his own City Matth. 9. 1. that is to Capernaum where he himself dwelt and Matthew and Jairus and the three last Sections relate stories done in their three houses Now Mark saith that from thence he went out and came into his own Country that is to Nazareth which title is used of that City again John 4. 44. In that Synagogue he had been abused a good while ago and his life endangered Luke 4. 29. and thither he is come now to try them again and finds not much better entertainment then before but only not so full of danger therefore he did not many great works there because of their unbelief which Mark uttereth He could do no mighty works there ver 5. which meaneth not
entertain what he was relating to her Shall give unto him the Throne Psal. 2. 7 8 9. Ezek. 21. 27. Dan. 7. 14. c. Vers. 33. He shall reign over the house of Jacob. This term the house of Jacob includeth First All the twelve tribes which the word Israel could not have done Secondly The Heathens and Gentiles also for of such the house and family of Jacob was full Vers. 34. Seeing I know not a man These words say the Rhemists declare that she had now vowed Virginity to God For if she might have known a man and so have had a child she would never have asked how shall this be done And Jansenius goeth yet further From these words saith he it doth not only follow that she hath vowed but this seemeth also to follow from them that her vow was approved of God See also Aquin. part 3. quaest 28. art 4. Baron in apparatu ad Annal. c. Answ. First Among the Jews marriage was not held a thing indifferent or at their own liberty to choose or refuse but a binding command and the first of the 613. as it is found ranked in the Pentateuch with the threefold Targum at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs when speaking of this subject he saith Praeceptum non habeo 1 Cor. 7. 6. Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27. Thirdly To die childless was a reproach among men Luke 1. 25. and to live unmarried was a shame to women Psal. 78. 63. Their Virgins were not praised that is were not married Now what a gulf is there between vowing perpetual Virginity and accounting it a shame dishonour and reproach Fourthly If Mary had vowed Virginity why should she marry Or when she was married why should she vow Virginity For some hold that her vow was made before her espousals and some after Fifthly It was utterly unnecessary that she should be any such a votal it was enough that she was a Virgin Sixthly It is a most improper phrase to say I know not a man and to mean I never must know him and in every place where it is used concerning Virgins why may it not be so understood as well as here Seventhly While the Romanist goeth about with this gloss to extol her Virginity he abaseth her judgment and belief For if she meant thus she inferreth that either this child must be begotten by the mixture of man which sheweth her ignorance or that he could not be begotten without which sheweth her unbelief Eighthly She uttereth not these words in diffidence as Zachary had done when he said how shall I know this but in desire to be satisfied in the mystery or the manner as she was in the matter She understood that the Angel spake of the birth of the Messias she knew that he should be born of a Virgin she perceived that she was pointed out for that Virgin and believing all this she desired to be resolved how so great a thing should come to pass Vers. 35. The Holy Ghost shall come upon thee c. The Angel satisfieth the Virgins question with a threefold answer First Instructing her in the manner of the performance Secondly Furnishing her with an example of much like nature in her Cosin Elizabeth Thirdly Confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the only cause of such examples as the childing of Elizabeth and other barren women in this birth of the Virgin something more and of more extraordinariness is to be looked after In it therefore two actions are expressed to concur First The Holy Ghost his coming upon the Virgin Secondly The power of the most High overshaddowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is born of thee shall be holy Secondly The power of the most High shall overshadow thee therefore that that is born of thee shall be called the Son of God The coming of the Holy Ghost upon her was First In the gift of Prophesie whereby she was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly He did prepare and sanctifie so much of her flesh and blood or seed as to constitute the body of our Saviour The work was the work of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and clearing it of original taint for sanctification is the work of the Holy Ghost Secondly For the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Messias in the womb had been ascribed to the Father that the Son had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshaddow seemeth to have allusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not only sheweth the purity and immaculateness of the humane nature of Christ but also secondly it being applied to the preceding part by way of consequence as was touched before it sheweth that none ever was born thus immaculate but Christ alone because none had ever such a way and means of conception but only he Ver. 36. Thy Cosin Elizabeth hath conceived a Son As he had informed the Virgin of the birth of the Messias of her self so doth he also of the birth of his fore-runner of her Cousin Elizabeth For that he intended not barely to inform her onely that her Cousin had conceived a Child but that he heightens her thoughts to think of him as Christs forerunner may be supposed upon these observations First That he saith A Son and not a Child Secondly That such strangely born Sons were ever of some remarkable and renowned eminency Thirdly That if he had purposed only to shew her the possibility of her conceiving by the example of the power of God in other women he might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Vers. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of Arba which is Hebron in the hill country of Judah Josh. 21. 11. And Zacharias being a son of
Aaron and dwelling in the hill Country of Juda it were senseless to seek for his house in any other place then Hebron This place had been excellently renowned in ancient time Here was the promise given of Isaac here was the institution of Circumcision here Abraham had his first land and David his first Crown and here lay interred the three couples Abraham and Sarah Isaac and Rebecca Jacob and Leah and as antiquity hath held Adam and Eve Now there are many reasons given by Expositors of Maries hasting hither after the Message of the Angel As either to know the truth of what was told her about Elizabeth or to congratulate and rejoyce with her or to minister to her in her great belliedness or that the Baptist in Elizabeths womb might be sanctified by the presence of Christ in hers c. But I cannot but conceive this to be the very reason indeed That she might there conceive the Messias where so many types figures and things relating to him had gone before namely in Hebron For First This suited singularly with the Harmony and Consent which God useth in his works that the promise should begin to take place by the conception of Messias even among those Patriarchs to whom the promise was first given Secondly A kind of necessity seemeth to lie upon it that this Shiloh of the Tribe of Judah and the seed of David should be conceived in a City of Juda and of David as he was to be born in another City that belonged to them both Thirdly The Evangelists so punctually describing this City seemeth rather to refer to Christ then John who being of the Priests might indifferently have been born in any of the Tribes whatsoever Only the Holy Ghost giveth us to observe this which may not be passed That John that should bring in Baptism in stead of Circumcision was born in that very place where Circumcision was first ordained in the City Hebron It is generally held indeed that the Virgin conceived in Nazaret and in the very instant of the Angels talking with her but whether there be not as much probability for this opinion as for that I refer to the equal and judicious Reader Ver. 40. And saluted Elizabeth This seemeth to have been at some distance and a wall or floor between as consider seriously on ver 42. 44. Ver. 41. The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used by the LXX for Jacobs and Esaus stirring in the womb Gen. 25. 22. And the leaping of the mountains at the giving of the Law Elizabeth in ver 44. addeth The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that he knew what he did when he leaped any more then they but that either this was the first time or this time was extraordinary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth outward gesticulation or exultation as well as inward joy yea though there be no inward joy at all as Psalm 65. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little hills shall be girded with exultation And so is it to be understood here The babe in my womb leaped with extraordinary gesticulation or exultation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the manner of the thing done and not the cause of the doing Ver. 45. And blessed is she that believed Elizabeth in this clause seemeth to have an eye to her own husbands unbelief and the punishment that befel him for the same He a Man a Priest aged learned eminent and the message to him of more appearing possibility and Mary a Woman mean unlearned and of a private condition and the tidings to her most incredible both to nature and reason and yet she believed and he did not Ver. 48. He hath regarded the low estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX 2 Sam. 9. 8. and Psal. 25. 16. and importeth a look of pity and compassion and not of observation of desert as the Papists would have it here For some of them render this clause thus He hath looked on mine humility with approbation and others give this gloss upon it Because of her humility she deserved to be exalted and by it she was primely disposed to conceive and bear the only begotten Son of God But first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said before in the LXX who must best help us to interpret it signifieth a look of another nature Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the vertue of humility or the lowliness of mind but the state of a low and poor condition and so is it rendred here by the Syrian Arabick Spanish French Deodates Italian Dutch and all Latines that are not wedded to the vulgar And so is it used by the LXX Gen. 16. 11. 41. 52. 1 Sam. 1. 11. and so again by the New Testament Act. 8. 33. compared with the Original in Isa. 53. 8. And so prophane and heathen Authors distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the former understanding as we do here and by the latter the vertue of humility Thirdly The same word in a manner or one of the same root in ver 52. is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inevitably beareth the sense we follow Fourthly If the Virgin spake in the sense the Romanists would have her He hath looked upon my lowliness to give it its desert she would prove to be intolerably proud in the valuing of her humility All generations shall call me blessed As Gen. 30. 13. Not only thou oh Cosin Elizabeth and the Jewish Nation that expect the Messias but even all the world and all successions of ages among the Heathen shall come to the knowledge and confession of Christ and account me blessed in the favour that I have received Ver. 51. He hath scattered the proud c. If the Virgin aim these words and those of the same tenour that follow at any particular persons as some conceive she doth and meaneth the Devils or the Pharisees or the Jews it might as well be conceived that she hath respect to the four tyrannous and persecuting Monarchies in the Book of Daniel which were now destroyed as much as to any thing else But since the very same words in a manner are to be found in the song of Hannah 1 Sam. 2. they warrant us to interpret them not so restrictively as to any one particular example but of the general and ordinary dealing of God in the world with the wicked SECTION III. S. MATTHEW CHAP. I THE a a a a a a Gen. 5. 1. Book b b b b b b It might be understood The Book of the History as generation is taken Gen. 2. 4. and 37. 2. and so it might be the title not of this Chapter only but of the whole book But since the Evangelists intention is to set down Christs alliance to the Royal line by his Father Joseph the phrase must be understood accordingly and so the Chaldee useth the very
Father who was properly called Absolom is called Uriel which hath very near affinity in signification with Ner and Esâ—baal men of the stock and family of Saul Although Abijah and Judah were very wicked yet God in this quarrel owneth them for the Kingdom of Davids sake which he had setled and for Religions sake which was extant and in practice at Jerusalem though much corruption mingled with it Abijah recovereth Bethel of Jeroboam 2 Chron. 13. 19. but destroyed not the Idolatry there for which it may be God shortned his reign and days 2 CHRON. XIII all JEROBOAM warreth with World 3047 Abijah 1 Ieroboam 18 Division 18 Abijah continually he bringeth Abijah 2 Ieroboam 10 Division 19 800000 men into the field to fight for Idolatry but half so many of Judah slay 500000 of them 1 KING XV. ver 9. to ver 16. 1 CHRON. XIV ver 1 2. World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 AS A reigneth in the twentieth of Jeroboam and by this it is apparent that the three years of the reign of Abijah are counted only current World 3050 Asa. 2 AS A doth uprightly in the sight of the Lord though he were educated and brought up by his Idolatrous grandmother Ieroboam 21 Nadab 1 Division 21 Maacah and therefore she said to be his mother 1 King 15. ver 10. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA who began to reign this year proved a desperate enemy to Asa but seven years Asa was quiet from him Baasha 1 for Baasha coming to the Kingdom by a Conspiracy against the King must needs have some time and pains to settle and confirm himself in it and so his imployment at home about this business giveth Asa rest and respite a long time The land was quiet in his days ten years 2 Chron. 14. 1. that is the three years of the beginning of his own Reign before Baasha was King and seven years of the Reign of Baasha 1 KING XV. verse 25. to 32. JEROBOAM is rid of his World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 scourge Abijah He liveth and dieth in his Idolatry and so do all the Kings of Israel after him And herein are they and the Kingdom of the ten Tribes like the Papacy revolters from and opposers of the true Religion NADAB reigneth in the World 3050 Asa. 2 second year of Asa even while his Father Jeroboam is alive Ieroboam 21 Nadab 1 Division 21 1 King 15. 25. for God smote Jeroboam with some sad diseases that he could not rule the Kingdom 2 Chron. 13. 20. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA slayeth Nadab and reigneth in the third of Asa 1 King 15. 28. Baasha 1 He destroyeth Jeroboams House Jeroboam himself is alive this year and if he escaped the sword of Baasha yet died he not long before that Sword destroyed his family Jeroboam was so broken by Abijah when he lost his five hundred thousand men that neither he nor Nadab could recover it to disturb Asa in the beginning of his raign nor could Baasha do it for his imployments at home in the beginning of his 2 CHRON. XIV vers 3. to the end And XV. all Asa. 4 Baasha 2 Division 23 ASA in his years of peace Asa. 5 Baasha 3 Division 24 reformeth and buildeth Asa. 6 Baasha 4 Division 25 and fortifieth and listeth an Army Asa. 7 Baasha 5 Division 26 out of Judah and Benjamin of five hundred thousand and eighty thousand men and groweth Asa. 8 Baasha 6 Division 27 strong and prospereth for Asa. 9 Baasha 7 Baasha 8 Division 28 he and the people sought the Asa. 10 Baasha 9 Division 29 Division 30 Lord. World 3059 Asa. 11 Baasha 10 Division 31 Asa and Baasha fall to wars after Asa. 12 Baasha 11 Division 32 ten years quiet and these Asa. 13 wars continue while they two live together 1 King 15. 16 32. World 3062 Asa. 14 Baasha 12 Division 33 Asa destroyeth a million of Cushites World 3063 Asa. 15 Baasha 13 Division 34 At Pentecost this fifteenth of Asa 2 Chron. 15. 10. he maketh a thorow Reformation upon the Council of Azariah a Prophet and the people enter into a Covenant and an Oath to destroy those that would not leave their Idols to seek God This Oath un-Queens the Kings Grandmother for her Idolatry past she must dye if she do the like again In the Story of the Reformation wrought by Asa it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 15. 12. He took away the Sodomites or the men that prostituted themselves to Sodomy and the women that kept brothel houses against a plain and express Law Deut. 23. 17. These Sodomites seem to have been some remnant of the Canaanites that were left in the Land and that followed the Canaanitish filthiness not any remnant of the City Sodome but called Sodomites because they followed the abomination that City In 2 King 23. 7. there is mention of Sodomites houses that were by the House of the Lord. Probably houses of Jebusites that stood near to the Mount of the House of the Lord for that Mount was purchased from Ornan the King of the Jebusites King there when David conquered Jerusalem 1 KING XV. ver 27 28 29 30 32 33 34. Asa. 4 Baasha 2 Division 23 BAASHA the son of Ahijah Asa. 5 Baasha 3 Division 24 performeth against the Asa. 6 Baasha 4 Division 25 house of Jeroboam what the Prophet Asa. 7 Baasha 5 Division 26 Ahijah had denounced against it yet forsaketh he not Asa. 8 Baasha 6 Division 27 that Idolatry of Jeroboam for Asa. 9 Baasha 7 Division 28 which he himself had been raised an Asa. 10 Baasha 8 Division 29 instrument to destroy that Asa. 10 Baasha 9 Division 30 House World 3059 Asa. 11 Baasha 10 Division 31 Baasha now setled in his Kingdom Asa. 12 Baasha 11 Division 32 beginneth to bussle and to disturb Asa with inroads upon his Country World 3062 Asa. 14 Baasha 12 Division 33 He seeth the special assistance World 3063 Asa. 15 Baasha 13 Division 34 of God to Asa against the Cushites yet will he still be an Enemy to him 1 KING XV. ver 16. to ver 23. World 3065 Asa. 16 Baasha 14 Division 35 ASA bringeth dedicate things Asa. 17 Baasha 15 Division 36 into the Temple This seventeenth year of Asaes reign is called the six and thirtieth year of his Kingdom 2 Chron. 15. 19. And there was no war more unto the five and thirtieth year of Asaes Kingdom And 2 Chron. 16. 1. In the six and thirtieth year of Asaes Kingdom Baasha King of Israel came up The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood of the time of Asaes reign but the Kingdom of Asa distinct from the Kingdom of Israel That it cannot be understood of the time of Asaes reign appears by this because Baasha was dead many years before the six and thirtieth year of Asaes reign
the Apostle 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel Is baptism administrable by private men and is there any inconsistency betwixt baptizing and preaching Answ. As baptism was in use among the Jews for admission of proselytes under the Law these two things were required to it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was baptized must be baptized before three 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thing required a concessus or to be done by the allowing of some eldership And because it required this saith Maymony whose words the former are also therefore they baptized not on the Sabbath nor on the holy days nor in the night A man that baptized himself and proselyted himself although it were before two witnesses or that came and said I was proselyted in such a mans concessus and they baptized me he is not permitted to come into the Congregation till he bring witness Maym in Issure biah per. 13. The reason of this strictness was because of their strict niceness about conversing or matching with a Heathen till they were sure he was fully Israelited Christ and the Apostles in the administration of baptism followed or forsook their custom as they saw cause In the case alledged he follows it he preacheth and calleth in Disciples and they are baptized by these Disciples but Christ chief in the action and therefore one text tells us that he baptized though we are taught by another text that he baptized not Now the Disciples are not to be looked upon as private men since they were men of such privacy with the Messias and not only converted by him but called to be with him and intended by him to be solemnly inducted into the ministerial function when he should see time And answerably in that saying of the Apostle I came not to baptize but to preach he setteth not an inconsistency between these two which were joyned by Christ in Pauls and all Ministers Commission Matth. 28. 19. but he speaketh according to this custome that we have mentioned which the Apostles followed when disciples came in to be baptized by multitudes they themselves preaching and bringing in disciples to be baptized and others baptizing them and they not private men neither but fellow-labourers with them in the Gospel and Ministers of it Fishers of men Maym. in Talm. Torah per 7. speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fishers of the Law SECTION XX. MARK Chap. I. from Ver. 21. to Ver. 40. LUKE Chap. IV. from Ver. 31. to the end of the Chapter MATTH Chap. VIII Ver. 14 15 16 17. A Devil cast out in Capernaum Synagogue Peters wives Mother and divers more healed IF the transition of Mark from the preceding story to this be observed it cleareth the order For having declared there how Christ had called his Disciples And they saith he that is Christ and his new called Disciples went into Capernaum his own City There on the Sabbath day he casteth out a devil in the Synagogue who by confessing Christ for the Messias would have terrified the people with the dread of him that they might not dare to entertain him From the Synagouge they go to dinner to Peters house and there he raiseth his wives Mother in law from a Fever And after Sun-set when the Sabbath was done many more are brought to him and are healed They began their Sabbath from Sun-set and at the same time of the day they ended it Talm. Hierosolm in Sheviith fol. 33. col 1. And their manner of observing it briefly was thus for the consideration of such a thing may be of some use in some places of the Gospel as we go along since there is so frequent mention there about their Sabbath The Eve of the Sabbath or the day before was called the day of the preparation for the Sabbath Luk. 23. 54. and from the time of the evening sacrifice and forward they began to fit themselves for the Sabbath and to cease from their works so as not to go to the barber not to sit in Judgement c. nay not to eat thenceforward till the Sabbath came in Nay thenceforward they would not set things on working which being set awork would compleat their business of themselves unless it would be compleated before the Sabbath came As they would not put Galls and Coperas to steep to make Ink unless they would be steeped while it was yet day before the evening of the Sabbath was entred Nor put wooll to dying unless it would take colour whilst it was yet day Nor put Flax into the oven unless it would be dried whilst it was yet day c. Talm. in Sab. per. 1. They washed there face and hands and feet in warm water to make them neat against they met the Sabbath and the ancient wise men used to gather their scholers together and to say Come let us go meet King Sabbath Maym. in Sab. per. 36. Towards Sun-setting when the Sabbath was now approaching they lighted up their Sabbath candle Men and Women were bound to have a candle lighted up in their Houses on the Sabbath though they were never so poor nay though they were forced to go a begging for Oyl for this purpose and the lighting up of this candle was a part of making the Sabbath a delight and women were especially commanded to look to this business c. Ibid. They accounted it a matter of special import and command to hallow the Sabbath with some words because it is said Remember the Sabbath day to hallow it and accordingly they used a two-fold action to this purpose namely a solemn form of words in the way of hallowing it at its coming in and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiddush and another solemn form of words in way of parting with it at its going forth and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habdala The solemnity accompanying the hallowing of it at its coming in was thus They spred and furnished the table with provision and had the Sabbath candle burning by and the master of the house took a cup of wine and first rehearsed that portion of Scripture in Gen. 2. ver 1 2 3. and then blessed over the wine and then pronounced the hallowing blessing of the Sabbath and so drank off the wine and the rest of the company drank after him and so they washed their hands and fell to eat This helps to understand those verses of Persius in Satyr 5. At cum Herodis venere dies unctaque fenestris Dispositae pinguem nebulam vomuere lucern◠Portantes violas rubrumque amplexa catinum Cauda natat thynni tumet alba fidelia vino Labra moves tacitus recutitaque Sabbata palles They used to eat their meals on the Sabbath and thought they were bound to it in honour of the day the first of which was this that they ate at the very entrance of it over night Yea the poor that lived of alms were to eat three meals that
but in Matth. 26. Mark 14. when the speech refers to the very night when his denial was it is said This night before the Cock crow And This day even this night before the Cock crow c. And so it is understood that Christ useth that speech to Peter twice over and in it he doth twice refute his presuming upon his own strength which Peter twice shewed First at the supper in John 13. which was two daies before the Passover and there the emphasis of the speech lieth especially in the word Thrice as if he had said to him Art thou so confident of thy strength and standing for me I tell thee the time will be when thou shalt deny me thrice in the time of Cocks crowing The second was at the Passover supper and then Christ puts the emphasis upon the word This night Art thou so confident I tell thee this night thou shalt deny me c. Thus having shewed that that supper in John 13. was not on the Passover night but before a third thing is to shew that it was two daies before the Passover and the same with that supper mentioned by Matthew and Mark in Bethany And for the proof of this we need go no further then this observation That both the Evangelists Matthew and Mark do begin the treason of Judas from that supper in Bethany Matth. 26. 13 14. Mark 14. 9 10. for as soon as they have related the story of that supper they presently tell Then one of the twelve called Judas went to the chief Priests c. Now it is apparent that he began the acting of his treason from the time of Satans entring into him with the sop which was at that supper John 13. and so it concludeth that to be the same supper with that in Matth. 26. 6. The texture of the story then lieth thus Six daies before the Passover Christ suppeth and lodgeth in Bethany five daies before the Passover he rideth in triumph to Jerusalem and at even cometh and lodgeth in Bethany again four daies before the Passover he goeth to Jerusalem again and at night cometh to Bethany again to lodge The third day before the Passover he goeth again into the City and at even cometh to Bethany again And that night he suppeth in the house of Simon the Leper it being now two daies to the Passover As he sits at supper Mary the sister of Lazarus called also Mary Magdalen anoints his head c. And he before the table was taken away ariseth from the table and washeth the Disciples feet and after sits down and gives Judas the sop SECTION LXXXI JOHN Chap. XIII V. 27 28 29 39. MATTH Chap. XXVI Ver. 14 15 16. MARK Ch. XIV Ver. 10 11. LUKE Ch. XXII Ver. 3 4 5 6. Satan entreth into Iudas he compacts for the betraying of his Master THe continuation of the story in John cleereth the connexion He dipped the sop and gave it to Judas And after the sop Satan entred into him This was at a supper in Bethany two daies before the Passover as hath been shewed From thence though it were night Judas trudgeth to Jerusalem acted intirely by Satan and agreeth with the Sanhedrin for his Masters betraying They had met purposely to contrive the apprehension and death of Christ but had resolved that it must not be at the feast for fear of tumult but Judas coming in undertakes to deliver him up though at the feast yet quietly enough in the absence of the people And they bargain to give him thirty pieces of silver the price of a servant Exod. 31. 22. Maym. in Nizkei Mamon per. 11. The price of servants whether great or little whether males or female is thirty Selas of good silver be he a servant worth a hundred pound or be he a servant but worth a peny Now the same Author in Shekalim per. 1. rateth Sela at 384 barly corns weight in silver SECTION LXXXII JOHN Chap. XIII from Ver. 31. to the end and Chap. XIV all the Chapters CHRISTS speech to comfort his Disciples c. THe first words Therefore when he was gone out continue the story When Judas was gone out about his cursed work and the hour was now come when Christs Passion was beginning for we may justly take his being sold for a part of his sufferings he giveth his Disciples divers lessons some of admonition some of instruction some of comfort For the better judging of the time of this speech besides the connexion which joyns it to Judas his going forth upon the devils entring into him with the sop these two things are observable 1. That the last words of the 14th Chapter are Arise let us go hence by which it is plain that the speech contained in this present Section and the speech in Joh. 15 16 and 17. were spoken at two several times and in two several places That at the Passover supper for John tells Chap. 18. 1. that when Jesus had finished that speech he went over the brook Kidron but this before and in another place because upon the ending of it it is plain Jesus removed to another place by his saying Arise let us go hence 2. That Christ saith Yet a little time I am with you Chap. 13. ver 33. Yet a little while and the world seeth me no more Chap. 14. v. 19. Hereafter I shall not talk much with you ver 30. which intimate some space of time yet to come and not so suddain a parting as the space was betwixt his rising from his last supper and his apprehension This speech therefore was spoken at Bethany after Judas his going out and the Section contains the sum of Christs discourse with his Disciples while he staied there which was the night that Judas received the sop and the next day and night and till towards the evening of the day after And the last words Arise let us go hence intimate his removal from Bethany to Jerusalem on the Passover day Judas either that night that he had received the sop or the next day layeth the plot with the high-Priests for the delivering up of his Master at the feast and having so done he returneth to his Master to Bethany again And the next day which was the Passover day Christ sendeth Peter and John from thence to prepare the Passover for him and when he saw time he calls Arise let us go hence and so he setteth for Jerusalem with the rest of the Disciples and Judas in the company SECTION LXXXIII MATTH Chap. XXVI from Ver. 17. to Ver. 30. MARK Chap. XIV from Ver. 12. to Ver. 26. LUKE Chap. XXII from Ver. 7. to Ver. 24. CHRIST eateth the Passover ordaineth the Lords Supper c. PETER and John who were sent to prepare the Passover had this work to do They were to get a room fitting to that their Master directs them by a sign They were to get a Lamb and to bring him into the Temple and there to have him killed
any intimation that Paul sent for him away as we have of his sending for Titus whom he left in Creete intendedly for a longer time but it is very probable that Paul designing to have sailed for Syria came near to him and there discovering the danger that was laid in his way by the Jews which might also have infolded Timothy he brought him away back again with him and so both returned into Macedonia and now winter is over they are setting for Asia again But when Paul and this his company are all going for Asia together why should they not set out together but these go before and tarry at Troas and Paul and some other of his company come after Nay they were all to meet at Troas as it appeareth ver 6. why might they not then have gone all together to Troas The reason of this was because Paul himself was to go by Corinth and not minding to stay there but very little because he hastned to Jerusalem he would not take his whole train thither but sends them away the next way they could go to Troas himself promising and resolving to be speedily with them there He had promised a long time to the Church of Corinth to come unto them and he had newly sent word in that Epistle that he had lately sent that now his coming would be speedy 2 Cor. 12. 14. Behold the third time I am ready to come to you and Chap. 13. 1. This is the third time that I am coming to you Not that he had been there twice before for since his first departing thence when he had staied there a long time together at his first planting of the Gospel in that place there is neither mention nor probability of his being there again but this was the third time that he was in coming having promised and intended a journey thither once before but was prevented 2 Cor. 1. 15 16 17. But now he not only promiseth by the Epistle that he will come but staketh the three Brethren that he had sent thither for witnesses and sureties of that promise 2 Cor. 13. 1 2. that in the mouth of those witnesses his promise might be established and assured Now the time is come that he makes good his promise and whilst the rest of his company go directly the next cut to Troas he himself and Luke and whom else he thought good to retain with him go about by Corinth And now to look a little further into the reason of their thus parting company and of Pauls short stay at Corinth when he came there we may take into thoughts besides how much he hastned to Jerusalem the jealousie that he had that he should not find all things at Corinth so comfortable to himself and so creditable to them before those that should come with him as he desired He hath many passages in the second Epistle that he wrote to them that glance that way For though as to the general there was Reformation wrought among them upon the receiving of his first Epistle and thereupon he speaketh very excellent things of them yet were there not a few that thought basely of him 2 Cor. 10. 1 2. and traduced him and his Doctrine Chap. 11. 12. and gave him cause to suspect that his boasting of that Church to the Churches of Macedonia might come off but indifferently if the Macedonians should come with him to see how all things were there 2 Cor. 9. 4. And therefore it was but the good policy of just fear grief and prudence to send them by another way and he had very just cause to stay but a while when he came there From Corinth in his short stay there he writeth THE EPISTLE TO THE ROMANS as hath been well supposed by some of the Ancients is asserted by the postscript and may be concluded from these Observations 1. That he saith that he is now going to Jerusalem to bring to the Saints that benevolence that they of Macedonia and Achaia had collected for them Rom. 15. 26. The word Achaia tels us that he now was sure of the Corinthian contribution which he was not sure of till he came there 2. That he commendeth to the Romans Phaebe a servant of the Church of Cenchraea Rom. 16. 1. which Cenchraea was a place belonging to Corinth as was observed before though at some few miles distance 3. That he calleth Erastus Chamberlain of the City Rom. 16. 23. of whom it is said Erastus abode at Corinth 2 Tim. 4. 4. That he calleth Gaius his host or the man with whom he lodged and the host of the whole Church or in whose house strangers had their intertainment Rom. 16. 23. who was a Corinthian 1 Cor. 1. 14. And hence it appeareth that Gaius of Derbe who was one of those that were gone before to Troas was one man and Gaius of Corinth was another It is true indeed that the greetings of some men were sent in this Epistle which were not with Paul at this present in Corinth as Timothies Rom. 16. 20. who was gone to Troas and Sosipaters who was gone thither also for he I suppose is the same with Sopater of Berea Acts 20. 4. and this might seem to infringe the truth of this opinion that holdeth that this Epistle was written from Corinth But when it is considered how lately Paul and these men parted and that it is past doubt that he would acquaint them before their parting of his intentions to send to Rome it is no difficulty to conceive how their salutations came inserted into that Epistle There are indeed some that confess that it was written from Corinth but not at this time but at another namely in that time when Paul travelled Greece of which journey there is mention Act. 20. in which time among other places they conceive he came to Corinth and there wrote this Epistle But 1. it may very well be questioned whether he were at Corinth in these three months travels or no. For whereas he had promised to call on them as he went to Jerusalem 1 Cor. 16. 7. which he intended when he travelled those three months but that he discovered that the Jews lay in wait for him he excuseth himself for not coming according to that promise 2 Cor. 1. 16 17. And if it were granted that he was at Corinth at that time yet 2. he could not write this Epistle at that time because when he wrote it he knew the contribution of the Corinthian Church was then ready Rom. 15. 26. which when he travelled Greece either indeed was not so or at least he knew not that it was as appeareth copiously in his second Epistle to that Church The Apostle in this most sublime Epistle clears fully and divinely the two great mysteries of the Gospel Righteousness by faith and the calling of the Gentiles And in the handling of these he handles the great points Original sin Election and casting off of the Jews He laies this position down concerning
very height of unbelief and crossness against the Gospel and others at the very depth of suffering for it therefore he comforts the one Chap. 1. and denounceth their just doom against the other Chap. 4. 5. He striveth to beat down four things especially which were not only unbecoming the Christian profession but even enemies against it The first was estimating men according to their gorgeous outside and so the poor preachers and professors of the Gospel were contemned Secondly Their having many Masters or Teachers whereby errors and schisms were easily scattered and planted among them and much mischief done by unbridled tongues Thirdly Their reliance upon their historical faith they thinking that enough and neglecting to bring forth the fruits of a faith saving and lively And lastly Their common and vain oaths to which the Jewish Nation and that by the lenity and toleration of their own Canons was exceeding loose In the close of the Epistle he speaketh of the Elders anointing the sick with oyl Chap. 5. 14. which may receive some explication from these things observed in their own writings 1. That anointing with oyl was an ordinary medicinal application to the sick Talm. Jerus in Beracoth fol. 3. col 1. R. Simeon the son of Eleazar permitted R. Meir to mingle wine and oyl and to anoint the sick on the Sabbath And he was once sick and we sought to do so to him but he suffered us not Id. in Maasar Sheni fol. 53. col 3. A tradition Anointing on the Sabbath is permitted If his head ake or if a scall come upon it he anoints with oyl Talm. Bab. in Joma fol. 77. 2. If he be sick or scall be upon his head he anoints according to his manner c. Now if we take the Apostles counsel as referring to this medicinal practice we may construe it that he would have this Physical administration to be improved to the best advantage namely that whereas Anointing with oyl was ordinarily used to the sick by way of Physick he adviseth that they should send for the Elders of the Church to do it not that the anointing was any more in their hand then in anothers as to the thing it self for it was still but a Physical application but that they with the applying of this corporal Physick might also pray with and for the patient and apply the spiritual Physick of good admonition and comforts to him Which is much the same as if in our Nation where this physical anointing is not so in use a sick person should send for the Minister at taking of any Physick that he might pray with him and counsel and comfort him Or 2. It was very common among the Jews to use charming and anointing together of persons that were sick of certain maladies of this the Jerus Talm. speaketh in Schab fol. 14. col 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that one charmeth he putteth oyl upon his head and charmeth And a little after is related what they charmed for as for an evil eye serpents scorpions c. And in col 4. is mentioned how one charmed over a sick person in the name of Jesu Pandira Now this being a common wretched custom to anoint some that were sick and to use charming with the anointing this Apostle seeing anointing was an ordinary and good Physick and the good use of it not to be extinguisht for that abuse directs them better namely to get the Elders or Ministers of the Church to come to the sick and to add to the medicinal anointing of him their godly and fervent prayers for him far more available and comfortable then all charming and inchanting as well as far more warrantable and Christian. CHRIST XLIV NERO. X THIS year C. Lecanius and M. Licinius being Consuls befel that sore fire in Rome of which some touch was given before the sorest that ever had befallen the City and which made such desolation That whereas the City was divided into fourteen great Wards they are the words of Tacitus only four of the fourteen stood sound For three were clean burnt down to the ground and as for the other seven they were all tattered and half consumed and but a few reliques of houses remained It was commonly thought and talked that Nero himself had the chief hand in kindling and carrying on of this mischief instigated thereunto either by his own inhumane and barbarous temper which delighted in nothing more then in destroying or by a tickling humour he had to build the City a new that it might bear his name He to stop the mouth of the clamor and to salve his credit brought the Christians that were in the City to examination and execution as if they had been the only and the all in the breeding of this mishap Igitur primo correpti qui fatebantur deinde indicio eorum haut perinde in crimine incendii quam odio humani generis convicti sunt c. Therefore they were first laid hold on that confessed themselves Christians and then by their discovery a vast multitude was convicted not so much for real guilt of kindling that fire as because of the general hate of men against them And moreover there were scorns added to their deaths for they were cast wrapped in beasts skins to be devoured of dogs or they were crucified or burnt and served for lights by night when the day was gone Whereupon they were pitied seeing that they were thus destroyed not for the publick benefit but only for one mans cruelty Thus Tacitus What havock may we think this doleful persecution made As among other Christians at Rome so particularly among those eminent ones that Paul in his Epistle thither saluteth by name Rom. 16. of whom many no doubt were alive till now and now dispatched He himself and Timothy and Luke with other of his retinue may well be supposed to have been got away before this storm came because in several places of his Epistles written a good while ago as we have observed he speaketh of his setting away with what speed possible and convenient How escaped Peter if he now sate Bishop at Rome as Rome asserteth Whether this persecution were circumscribed within the bounds of Rome or Italy or whether it was carried by the command of the Tyrant through all other Countries as Vid. Euseb. Eccles. Hist. lib. 2. c. 24. Oros. lib. 7. c. we need not to be much solicitous to go about to decide certainly though it were not inforced by any Edict or command yet such a copy would be taken for a warrant especially by those that without either command or copy had been forward enough to do mischief to the professors of the Gospel already and had taken nay had made any occasion to undo or destroy them The Jews at this mastery were the busiest men of any and that mystery of iniquity was ever working but could not strike their full stroke because something hindred 2 Thess. 2. 6 7. If he that hindred
should not enter into the Land On it was the destruction of the first Temple and on it was the destruction of the second On it the great City Bitter was taken where there were thousands and ten thousands of Israel who had a great King over them Ben Cozba whom all Israel even their greatest wise men thought to have been Messias But he fell into the hands of the Heathen and there was great affliction as there was at the destruction of the Sanctuary And on that day a day allotted for vengeance The wicked Turnus Rufus plowed up the place of the Temple and the places about it to accomplish what is said Sion shall become a plowed field Talm. in Taanith per. 4. halac 6. Maymon in Taanith per. 5. It is strange men of the same Nation and in a thing so signal and of which both parties were spectators should be at such a difference and yet not a difference neither if we take Josephus his report of the whole story and the other Jews construction of the time He records that the Cloister walks commonly called The Porches of the Temple were fired on the eighth day and were burning on the ninth but that day Titus called a Council of War and carried it by three voices that the Temple should be spared but a new busling of the Jews caused it to be fired though against his will on the next day Joseph ubi supr cap. 22. 23 24. Now their Kalendar reckons from the middle day of the three that fire was at it as from a Center and they state the time thus It was the time of the evening when fire was put to the Temple and it burnt till the going down of the Sun of the next day And behold what Rabban Jochanan ben Zaccai saith If I had not been in that generation I should not have pitched it upon any other day but the tenth because the most of the Temple was burnt that day And in the Jerusalem Talmud it is related that Rabbi and Joshua ben Levi fasted for it the ninth and tenth days both Gloss. in Maym. in Taanith per. 5. Such another discrepancy about the time of the firing of the first Temple by Nebuchadnezzar may be observed in 2 King 25. 8 9. where it is said that In the fifth month on the seventh day of the month came Nebuzaradan Captain of the guard and burnt the House of the Lord. And yet in Jerem. 52. 12. it is said to have been In the fifth month on the tenth day of the month Which the Gemarists in the Babylon Talmud reconcile thus It cannot be said on the seventh day because it is said On the tenth Nor can it be said On the tenth day because it is said On the seventh How is it then On the seventh the aliens came into the Temple and eat there and defiled it the seventh eighth and ninth days and that day towards night they set it on fire and it burnt all the tenth day and was the case also with the second Temple Taanith fol. 29. The ninth and tenth days of the month Ab on which the Temple was burnt down was about the two and three and twentieth of our July and the City was taken and sacked the eighth day of September following Joseph ubi supr cap. 47. That day being their Sabbath day Dion fol. 748. After eleven hundred thousand destroyed and perished in the siege and sacking and ninety seven thousand taken prisoners Titus commanded City and Temple to be razed to the ground only three of the highest Towers left standing Phasaelus Hippicus and Mariamme and the Western Wall of the City those that they might remain as monuments of the strength of the place and thereby of the renown of the Roman Conquest and this that it might be of some use to the Roman Garrison that was left there which was the tenth Legion Their chief Captain was Terentius Rufus a man of exceeding frequent mention in the Hebrew Writers but his former name a little shortned yet a little added which makes it long enough for they constantly call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnus Rufus the wicked one There are endless disputes betwixt him and R. Akibah mentioned about the Jews Law and Religion and when he died R. Akibah married his widdow now become a Proselitess Amongst those that perished in the fate of the City the names most famous were Jochanan Simeon and Eleazar the three ringleaders of sedition names famous for faction But the person of the best rank that perished was Rabban Simeon the President of the Sanhedrin a man educated with Paul at the foot of Gamaliel his father The Sanhedrin had sitten at Jabneh a long while but the Feast of the Passover had now brought them up to Jerusalem and there he is caught The Bab. Talmud in the place lately cited relates that he was once in danger but one of the Roman Commanders was a means of his delivery But at last he was caught and slain and in the Jews Martyrology he is set the first of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ten slain by the Kingdom meaning ten eminent ones that were put to death by the Romans All the ten are reckoned by Midras Tillin upon Psal. 9. fol. 10. col 3. He forgetteth not saith he the cry of the poor that is he forgetteth not the blood of Israel to require it of the Nations nor the blood of those Righteous ones that were slain viz. Rabban Simeon the son Gamaliel Rabbi Ismael the son of Elisha R. Ishbab the Scribe R. Hotspith the Interpreter R. Jose R. Judah ben Baba R. Judah Hannachtom R. Simeon ben Azzai R. Hananiah ben Teraâ—ion and R. Akibah But the Author of Tsemach David reckoning up these next after Rabban Simeon nameth Ananias the Sagan or the second Priest and saith that he was slain at the destruction of the City when Rabban Simeon was slain Of this Ananias Sagan there is mention in the Talmud Text several times we will take but one instance Shekalim per. 6. halac 1. There were thirteen worshippings or bowings in the Temple but the house of Rabban Gamaliel and the house of Ananias Sagan made fourteen The Sagan was as it were Vice-Highpriest the next to him in Dignity and Office and is sometimes called the Highpriest as Luke 3. 2. And it may be this was the man and bare that title Act. 23. 2 4. the enemy of Paul and whose character and doom he reads that he was a whited wall and God would smite him accomplished when he perished in the fall of the City We may not omit the calculation of the time that the Jews make further of the Temples burning When the first Temple was destroyed say they it was the evening on the ninth of Ab it was the goâ—â—g out of the year of release and it was the going out of the Sabbath And so was it with the second Temple Tal. Bab. ubi supr Observe by their confession the Temple was
of the new Moons he had scored upon his wall several forms and appearances of it and those that came to bear witness that they had seen the new Moon he brought thither and asked How saw you it In this form or this or the other c. Rosh hashanah per. 1. hal 8. SECTION V. The Sanhedrin still at Iabneh R. Akibah President THE twelve years of Rabban Jochanan and Rabban Gamaliel reached from the second year of Vespasian when the Sanhedrin was first setled at Jabneh to the second year of Domitian there begins R. Akibah his Presidency and sate fourty years namely to the time of the sacking of the Town Bitter or Beth tar which the Jews generally six fifty two years after the fall of the Temple or at most fifty five So that he sate all the time of Domitian and Trajan to the fifth or at most the eighth year of Hadrianus His time was a troublesom time with the Jews In Domitians days Judaicus fiscus praeter caeteros acerbissime actus Above all others the Jews were plagued with taxes and conâ—iscations Sueton in Domit. cap. 12. where he adds I remember when I was a boy I was present when a man of ninety years old was searched before a great company whether he were Circumcised or no. In Trajan's time was that horrd insurrection of the Jews mentioned by Dion lib. 68. about Cyrene where they murdered Romans and Greeks to the number of two hundred and twenty thousand eat their flesh devoured their intrails and dawbed themselves with their blood And the like insurrection they made in Egypt and Cyprus and murdered to the number of two hundred and fourty thousand Tsemach David makes Ben Coziba a chief leader in this business who if he were received his just reward in the time of Hadrian He took on him to be Messias made himself a King stamped Coyn of his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerus Maasar Sheni fol. 52. col 4. brought the Romans against him who destroyed him and the City Bitter and multitudes of thousands of Jews with him The Jews commonly write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Jerus Taanith fol. 68. col 4. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth tar which properly signifies the house of spies And there a story is told that makes it no better of the great ones that had escaped at the ruine of Jerusalem and dwelt here and intrapped any man that they saw go toward Jerusalem Eusebius Hist. lib. 4. cap. 6. calls it Betheka and saith it was not far from Jerusalem which Barronius boldly translates Bethlehem The Jews do character the doleful slaughter at this place as the saddest stroke that ever they received but the fall of Jerusalem Rabbi Akibah himself perished in it dotingly having become Armour bearer to Ben Coziba as holding him to be the Messias You may observe what kind of a Messias they expect Dion tells that in this War Severus whom Hadrian had sent to quel them took fifty of their strongest Garrisons and destroyed nine hundred fourscore and five fair Towns And he also destroyed all the Olive trees in Judea Jerusal Peah fol. 20. col 1. How they themselves record the slaughter at Beth tar may be seen in the Jerusalem Talmud in Taanith the place cited above and the Babylonian in Gittin fol. 57. 2. Whence their first tumultuating took its rise is of some obscurity only it may be resolved into Gods just judgment upon them to stir to their own ruine Yet Spartianus speaking of their stirring in the time of Hadrian saith it was because they were forbidden Circumcision Moverunt ea tempestate Judaei bellum quod vetabantur mutilare genitalia In vit Hadrian Trajan put a restraint upon Christianity and persecuted it Plin. Epist. lib. 10. ep 97. It may be he did the like upon Judaism and that might move them to an insurrection The horrid Massacres that they committed in Cyrene Egypt and Cyprus might be looked upon as a just judgement for his persecution of Christianity if multitudes of Christians did not also perish in those slaughters if Ben Coziba were ringleader in them For Justin Martyr Apol. 2. saith that Barchochebas brought Christians only to torture unless they would deny Christ and blaspheme him And Euseb. in Chron. Chocebas the ringleader of the Jews put to death with all exquisite torture those Christians that would not assist him against the Romanes That is worth observing which is spoken by Jerus Jevamoth fol. 9. col 1. There were many that had retracted their foreskin in the days of Ben Coziba were Circumcised again which R. Nissim speaks out more at large There were many Circumcised ones in the days of Ben Coziba who had retracted their foreskin perforce in the Town of Bitter but the hand of Ben Coziba prevailed and reigned over them two years and an half and they were Circumcised again in his days In Alphes in Jevam fol. 428. their retracting their foreskin perforce speaks much like to that which was mentioned before out of Spartianus In these times also of Trajane I suppose there was an Edict against the Jews Ordination upon pain of death to him that did Ordain and him that was Ordained and ruine of the place where any Ordination should be Talm. Bab. Avodah Zarah fol. 8. 2. And from the time of these tumults forward that began to take place which is spoken in Jerus Sanhed fol. 24. col 2. That in the days of R. Simeon ben Jochai who was now alive the judging even in pecuniary matters was taken away In fol. 18. col 1. This is said to have been in the days of Simeon ben Shetah but that is a mistake which is corrected in the place cited Upon these Wars and Tumults Hadrian forbids the Jews to go to Jerusalem or so much as to look upon it from any hill where it might be seen Euseb. hist. lib. 4. cap. 6. Triphon the Jew that hath the long dispute with Justin Martyr fled from these Wars Justin. Dial. cum Tryph. he might very well be R. Tarphon a great associate with R. Akibah and one much mentioned in the Talmuds SECTION VI. The Sanhedrin at Usha and Shepharaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabban Simeon President THUS did the just vengeance of God follow the Nation but far were they from being rooted out and as far from laying to heart any plague that light upon them Besides R. Akibah we can hardly name you another of note that perished in all those deadly combustions though some of them were in the thickest of the danger but reserved as it seemeth as a further plague for the seduction of their Nation Some of their expressions about the sad slaughter at Bethtar or Bitter are to this purpose The horses waded in blood up to the nostrils There were slain 400000 And Adrian walled a Vineyard of sixteen miles about with dead bodies a mans height And there were found the brains of 300 children upon one stone and
better than to use an expression from the morning and evening Lamb that was offered at Jerusalem For besides that 1. John had had newly to deal with Priests and Levites whose chief employment was about that Lamb. And 2. besides that it was about sacrifice time on the second day when John useth these words between three and four a clock in the afternoon ver 39. And besides that 3. the Lamb represented the innocency and purity of Christ in his being without spot and the death of Christ in being offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Mart. Epist. ad Tarsenses It was 4. most proper and pertinent to the doctrine and preaching of John which he had used before to use now such an Epithet for Christ when he came in sight For he had still spoken of remission of sins and remission of sins still to all that had come to be baptized Mar. 1. 4. a doctrine not usual among them that stood upon their own righteousness and performance of the Law and therefore when Christ first appeareth he from an allusion to the daily Lamb upon whose head the sins of the people were confessed and laid sheweth how remission of sins cometh indeed namely by the sacrifice of this Lamb of God Christ who should bear and take away the sins of the world as that Lamb did in figure the sins of the Jews Vers. 31. And I knew him not The clause is spoken to and explained in the Notes on Matth. 3. 14. §. But that he might be made manifest to Israel therefore am I come baptizing The baptism of John did tend to the manifesting of Christ especially two ways 1. Because by the strangeness of his Ministery and the wonder of such a baptism as his was the eyes of all the people were drawn to look after what he meant by it For though his baptism for the manner of it was suitable to the baptism so well known among the Jews as was observed before yet was the doctrine and end of it so strange to them that it put the whole Nation to an enquiry what was in it And 2. then did John preach Christ as ready to come to every one that came to be baptized Vers. 39. They came and saw where he dwelt It is questionable whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth intimate his Inn or his habitation but I rather understand the latter and that the place was Capernaum where Christ had an habitation and was a member or Citizen of that City For though he was a Nazarite in regard of his mothers house and residence yet it is very probable he was a Carpernaite by his father Josephs For 1. Observe that Capernaum is called his own City Matth. 9. 1. compared with Mar. 2. 1. 2. There he pays tribute as the proper place where he should pay it Matth. 17. 24. 3. When he is refused at Nazaret his mothers Town he goeth down to Capernaum his fathers Luke 4. 31. 4. His resort to Capernaum was very frequent and his abode there very much John 2. 11. Luke 4. 31. John 6. 17. Luke 10. 15. 5. That his father and mother are very well known there John 6. 42. 6. That in regard of this frequency of Christs being in this Town and its interest in him as an inhabitant and member of it Capernaum is said to be lifted up to Heaven Now Capernaum standing upon the banks of Jordan and on the very point of the lake of Genazaret as Jordan began to spread it self into that lake he and these disciples that go with him pass over the water before they come thither for now they were on the other side Jordan where John baptized Vers. 40. One of the two was Andrew Simon Peters brother Who the other was it is uncertain and undeterminable possibly it might be the Evangelist John himself but there is no fixing on him or any other particular man but this may be observed that Peter was not the first that came in for a Disciple to Christ but his brother Andrew and another And it was well he was not the first that so much of the Romanists boastings may be stopped §. We have found the Messias Andrew speaketh 1. In reference to the expectation of the Nation that looked so much and so earnestly for the coming of Christ and for his coming at this time 2. In reference to the opinion of the Nation that held that when Christ came none should know whence he was Joh. 7. 27. And 3. in reference to the common and constant testimony of John that spake so much of Christ to come after him The word Messias doth solely and singularly betoken Christ as it is interpreted most pertinently by the Evangelist here and Chap. 4. 25. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew in the Scripture signifieth any anointed one whatsoever yet in this Greek form Messias it never signifieth but only Christ. Nor is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Hebrew Authors but in the same sense and so it is used infinitely among them sometimes set single without any other addition and very often with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King Messias as he that is never so little versed in Jewish Authors will find in great variety In this propriety the word is used Dan. 9. 25 26. and so was it confessed by the Ancient Jews though the Modern would elude it The Jews of the Talmud age say that the end of the Messias was spoken of in the Book of Cetubhim aiming at this place but how the latter generations turn off such a sensee see in R. Saadias and Rab. Sol. in loc c. Vers. 42. Thou art Simon Christ nameth him at the first sight and hereby sheweth that he was the Messias in that he could thus name Simon and his father with whom he had had no converse before Simon or Simeon as the Syriack renders it for they are all one as Acts 15. 14. was a name that was exceeding much in use among the Jews at this time as Matth. 27. 32. Mark 3. 18. Luke 2. 15. Acts 8. 9. 13. 1. c. And it was very frequent in use in their Schools in putting of cases as Reuben borrowed such a thing of Simeon c. The Jews themselves seem to have brought the Hebrew word Simeon into this Greek manner of pronouncing Simon for their own Authors speak of one Rabbi Simon §. The son of Jona Bar Jona in the Syriack Matth. 16. 17. and Simon Jona in the Greek Joh. 21. 15 16 17. There are that conceive a corruption to be in the writing of this word for say they it should be Joanna And of that mind is Jerome the Vulgar Latine Erasmus at Joh. 21. 15. and of that writing is Erasmus his Greek copy there and some others here But upon what ground this facil and most general reading of Jona for so the Syrian Arabick most and best Greek Copies and most translations utter
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
women servants that were not set free the lame blind sick and old thus the Tradition in the Talmud Hagigah per. 1. Christ came no doubt to the Passover every year before this all the while he lived a private man though only one of his journeys then is mentioned Luke 2. but now he comes upon some reason and cause besides that that brought him then He came then in observance of the Passover only and of that institution that did ordain it and so he doth likewise now but he doth it not only upon that reason But 2. he cometh now up to the Passover also that he might take the opportunity of the concourse of the people to shew himself and to work his miracles This was the first Festival that came since he was baptized the Feast of Dedication we reckon not with the great solemnities and this was the greatest Festival of all the three and now was the greatest concourse of people there to be expected and therefore this was the fittest time for Christ to begin to shew himself when he would shew himself in the most publick manner and this had been enough to have brought him up thither had not the religiousness of the Feast obliged him and he owned the obligation The Ceremonial Law of the Jews obliged them either as single and particular men or as members of the Congregation and people of Israel The Passover and the other Festivals were of the latter form for in them all the males of Israel were together as imbodied into one society and the meeting it self was to teach them so much Now though our Saviour did not so punctually set himself to perform the parts of the Ceremonial Law that concerned men singly and as particular men for we do not find that he offered sacrifice or that he was ever be-sprinkled with the water of Purification or the like yet was he constant in those things that referred to men as joynt members of the Church of Israel especially in the Sacraments Circumcision and the Passover which aimed mainly at that communion Let Separatists study upon this Vers. 15. And he found in the Temple The whole mountain of the House as the Jews do commonly call it was called the Temple that is all that space of ground which with a wall about it was distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the prophane or from the common ground Ezek. 42. 20. This plot of ground thus inclosed was 500 cubits long and 500 cubits broad Ezekiel in his dimensions that he giveth retaineth this number of 500 and 500 though instead of a cubit he speaketh of a reed of six cubits and an hand breadth Ezek. 42. 20. Out of this space of ground were taken these several measures 1. The Court of the women which was 135 cubits long and 135 cubits broad 2. The Court of Israel the Court of the Priests and the place of the Temple all which took up 187 cubits in length and 135 in breadth the length from East to West the breadth from North to South Now the length was thus distributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israels treading was 11 cubits the Priests treading 11 cubits the compass of the Altar 32 cubits betwixt the Altar and the Porch 12 cubits the length of the Temple it self 100 cubits and beyond the Oracle Westward 11 cubits Thus doth the Talmud measure in Massecheth Middoth perek 2. 4. 1. So that from the entrance of the Court of the women to the wall that parted between the holy and prophane at the West end of the Temple were 322 cubits and the breadth of all the Courts was the same viz. 135 cubits Now by this account the space that lay without these Courts and yet within the great wall that parted 'twixt holy and prophane was 178 cubits broad at the East end or before the Court of the women and 365 cubits broad along by the sides of all the Courts as they ran along from East to West save what was taken up with the buildings which were at the corners of these several Courts which took up forty cubits in this outward compass on either side This outward compass by Christian Writers is most commonly called Atrium Gentium or the Court of the Gentiles because into this the Gentiles might come to worship and bring their gifts but the Jewish Writers do sometimes express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain of the House when they spake of it in contradistinction to the Courts and Temple This is called The Court without the Temple Rev. 11. 2. and yet commonly also called the Temple in Scripture as the Temple or the holy ground of it is set in opposition to the City This outward Court or space lay on every side the other Courts either more or less And this the Talmud seemeth to aime at when it saith The mountain of the House was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five hundred cubits upon five hundred cubits or 500 cubits square And the greatest space of it was on the South a second part of it on the East a third part on the North and the least on the West and the place where was the greatest space there was the most service This Court or Atrium Gentium had five gates into it two on the South-side called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gates of Huldah which served to go in and out at One gate on the West called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cephunus this was also to go in and out at and one gate at the North which served not for any use which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tadi and one gate on the East which had Shushan the Palace Pictured on it Middoth per. 1. For saith the Hebrew Gloss When they came up out of Babel the King of Persia commanded them to Portray the Picture of Sushan the Palace upon the gates of the House that the fear of that Kindom might be before them The entring into this Court was not at the East-gate for at that only the High-Priest went in and out to the burning of the red Cow and they that assisted him in that work went in and out with him but the coming in for all that came to worship was on the South-side where the two gates were where they went in at the one of them and came out at the other Into this outer Court came not only the Heathens that were proselyted but even Mourners Lepers and Excommunicate Persons A mourner was prohibited to wash whilst he was in his mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beracoth per. 2 yet might a mourner come into this place to worship and he discovered himself to be a mourner by coming in and going out a different way from other people And when it was questioned of him why he did so he answered I am a mourner And it was replyed Now he that dwelleth in this House comfort thee Or he said I am excommunicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was replyed Now he
people and places equal to the misery of the despisers of the Gospel and of Christ for these places saw light again after their captivity but those shall be driven to utter darkness And thus doth the Prophet these two main things in this Prophesie 1. He foretelleth the first appearing and arising of the Gospel in these places where captivity first appeared And 2. He denounceth a sadder plague to befal those places and all other among the Jews for despising the Gospel than what had befallen them for despising the Law and breaking the commandments and Nazareth in the foregoing Section doth first visibly fall under that plague And now according to this first scope and intention of the Prophet our Evangelist in the allegation of his Text doth most pertinently fix upon those words that do most properly hold out that sense or prediction of the Gospel beginning where the captivity first began He omitteth the words in the Prophet that import the forepast misery of these places for his aim is at their light and happiness to come And he medleth not with those words that compare the misery to come of those that should despise the Gospel with the misery that those places had past for he intends the Gospels first appearing and not the Gospels last despising and therefore he leaveth out all the first part of the verse and takes up only with the latter which only speaketh to his purpose And such another abridgment may be observed in Hosea who when he is speaking of Israels and Judahs sins misery and rejection he calls them Lo-ammi and Lo-ruchamah No people and Not pitied Hos. 1. 6. 9. But when he is speaking of their conversion and calling home he leaves the first word or syllable out which carried a sense contrary to the scope that he had then in hand and he calls them Ammi and Ruchamah A people and Pitied Hos. 2. 1. The land of Zabulon c. In Esays Hebrew the word the land is in the accusative case as following a verb that went before it but the Evangelist hath set it in the nominative case as going before the verb that next comes after to be construed in this sense The land of Zabulon and the land of Nephthali That people saw great light c. §. By the way of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood according to an usual Hebrew Idiom In the Text of the Prophet this clause and the rest that follow lie in this sense The latter Captiver did heavily afflict the way of the Sea or those places that lay upon the Sea coast he did heavily afflict the coast beyond Jordan and he did heavily afflict Galilee of the Gentiles But in the Text of the Evangelist it is sweetly changed to this comfortable tune The land of Zabulon and Nephthali which are by the way of Sea or on the Sea-coasts And also Peraea or the Country which lies beyond Jordan and likewise Galilee of the Gentiles or the upper Galilee even the people of all these several places saw great light c. And thus the clauses of the Text being severed and considered apart as they ought to be for there is only a want of the conjunction which is a thing most usual in the Hebrew tongue the sense lies clear and facil where as some expositors jumbling them altogether as if they spake but of one place have intricated and perplexed the sense and have been necessitated to make bold with the language to put a construction upon some part of it which it is very unwilling and not used to bear And so they will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be not trans but secus Jordanem and to be the land of Zabulon and Nephthali and Galilee of the Gentiles to be the land of Zabulon and Nephthali too and they clutter all together in the land of Zabulon and Nephthali not distinguishing where they should distinguish between Galilee superior or Galilee of the Gentiles and Galilee inferior or the land of Zabulon and Nephthali and Peraea or the Country and Region of the two Tribes and half that lay beyond Jordan In these three several Regions had the captiver afflicted and captivity had begun In Galilee Superior or Galilee of the Gentiles at the taking of Jion Dan Abel-beth-Maachah c. In the lower Galilee at the taking all Nephthali and in the Country beyond Jordan in the taking of Gilead and carrying away the Reubenites Gadites and half Tribe of Manasseh as the Texts alledged ere while do give testimony And answerably in these three Regions did the Gospel appear most radiantly even in Christs own Ministry and his presence there as may be observed copiously in the Evangelists The Chaldee Paraphrast translates this passage of the Prophet exceeding strangely he gives it thus For none shall be weary that shall come to afflict them as at the first time the People of the land of Zabulon and the people of the land of Nephthali were captived and as for the rest a mighty King shall captive them because they remembred not the mighty power at the Sea the wonders at Jordan and the war with the Cities of the Nations The people of the House of Israel that walked in Aegypt as in darkness came forth to see a great light c. How the Septuagint hath spoiled the sense of the verse in the Prophet by pulling it too much in pieces as many expositors have done by crowding it too much together I shall not trouble the Reader with instance the learned will observe it of themselves §. Beyond Jordan This is to be taken as an intire clause of it self and neither to be joyned with that that went before nor that that follows after And therefore it is but a needless pains which Beza spends to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies secus not beyond but along Jordan which he could never be able to prove and so he would have Zabulon and Nephthali to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not minding the tautology of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they were so to be applied to one place and thing nor observing the Prophets aim in these various expressions which he useth in the Text. §. Galilee of the Gentiles Here the conjunction and is to be understood as it is ordinary in the holy language to leave it out and yet to understand it as was said before Now as for the title of Galilee of the Gentiles it was not the appellation of all Galilee wholly but of a part of it namely that which was called the upper Observe Josephus his division of these two and their common distinct names in these words of his in Vita sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Towns in the upper Galilee I walled and the Cities and Towns in Galilee I fortified The lower he calls Galilee only and the other he calls
it again to plead about the Sabbath as he doth here Whatsoever the Sanhedrin said or did to him upon this his discourse certainly he left such a proof and evidence of himself amongst them that he left them no room to plead ignorance of him or that they did not know him but made them in their crosness and bitterness against him utterly unexcusable The Reader observing how plainly Christ speaketh out himself at this time and that before the Sanhedrin may have occasion to use this his observation upon several passages in the story afterward and he may make some advantage of the use of it Vers. 2. Now there was at Ierusalem by the Sheep-gate a pool which is called in the Hebrew tongue Bethesda The situation and the healing vertue of this people do as much trouble Expositors to find out the place of the one and the cause of the other as any one verse doth in all the Gospel for so little is said of either in the Old Testament or in Josephus or in the Talmudists that all that have medled with them have had enough to do to make but handsom conjectures concerning them And the Anabaptists as Tolet reports them have held this story to be but a fiction blaspheming what they could not understand or what they thought did pinch their opinion In following the inquiry after these two things that lie so obscure we shall not be much sollicitous to find a substantive to fit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether to render it by the Sheep-gate or by the Sheep-market the one no doubt took the name from the other and they were so near together as to breed no scruple in our iniquiry I should rather render it the Sheep-gate and so the most have done because there is such a gate mentioned in Scripture Nehem. 3. 1. 32. 12. 39. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint 1. This Gate lay upon the South-east point of the outmost wall of the City as may be supposed upon these grounds 1. Nehemiah in numbring the Gates and surveying this wall round about the City beginneth at the Sheep-gate and goes the round till he comes to the Sheep-gate again Nehem. 3. 1 32 33. In this his circuit he goes from the East along the South wall and so West North and to the East again If this were a a place to survey Jerusalem this might be shewen at large through all the particulars of that Chapter It will be enough to an observant eye for discovery that his march is this way when he sees him go up from the pool of Siloam which lay on the West of the City as shall be shewed by and by along by the ascent of the stairs of Sion and so upward on Sion to the sepulchers of David vers 15 16. and behind the Kings house full North vers 24. and at length he is got to the East quarter to the Water-gate vers 26. to Ophel vers 27. and the Horse-gate vers 28. which was on the East Jer. 31. 40. and about the turning of the South-East corner he is got to the Sheep-gate again where he began vers 32. II. This pool of Bethesda I cannot but conjecture to be the same with that which by Josephus is called the pool of Solomon in this passage of his lib. de bell 5. cap. 13. where he thus describes the situation of the outmost wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the West it goeth along through the valley called Bethso to the Essenegate and then on the South turning above the fountain Siloam from thence it winds about to the East to Solomons pool and going along to a place called Ophel it reacheth to over against the East cloister of the Temple In this survey it is casie to observe that he comes the way back that Nehemiah had gone forward and below the turning of the South-east corner whereabout we place the Sheep-gate he placeth Solomons pool upon the East Let any one but seriously consider of the situation of the Sheep-gate in Nehemiah and of this pool of Solomon in Josephus and he will not find about all Jerusalem a place so likely to be Bethesda as was this III. The waters of this pool were drawn and conveyed in a source thither from the fountain of Siloam For the clearing of this we must 1. observe that Gihon and Siloam were all one And so the Chaldee Paraphrast renders these words in 1 King 1. 33. Bring him down to Gihon and 33. They brought him down to Gihon Bring him down to Siloam and they brought him down to Siloam and so likewise Rabbi Solomon and David Kimchi say upon the place Gihon is Siloam 2. The fountain Gihon or Siloam had two courses or streamings into two several pools which were called the upper and the neather see Esa. 7. 3. 2 Kings 18. 17. The neather pool was that which was called the Pool of Siloam Joh. 9. 7. Neh. 3. 15. which lay on the West of the City being brought down thither by Hezekiah 2 Chron. 32. 20. The upper pool was this pool of Solomon called the old pool Esa. 22. 11. from that its ancient author the water-course to it was stopped by Hezekiah that he might the better and fuller be furnished with water at his own pool of Siloam near his gardens Nehem. 3. 15. but in aftertimes opened again in times of danger for the advantage of the City and so it continued And thus did the fountain Siloam lying on the West of Sion called Siloam and the other on the East of Jerusalem called of old Solomons from its Author and now Bethesda from its soveraign Virtue IV. Now when and whereupon this wondrous excellency accrewed to this pool it is easier to alledge what others have supposed upon it than to produce any substantial proposal of ones own yet shall I not insist upon opinions given hereupon already which are very well known but offer mine own thoughts in this conjecture 1. The waters of Siloam in the Lords own construction did signifie and resemble Davids and so Christs Kingdom Esa. 8. 6. And in regard of this signification Levi Gershom and other of the Jews do not observe amiss that David chooseth to have Solomon anointed at Siloam or Gihon in token of the continuance and spreading of his Kingdom as the springing of that Fountain was continual and the streams of it did dilate themselves And since God had put such an honour upon those waters as to make them an embleme of that Kingdom the Jews held them in so high a repute that they applied those words of the Prophet to those waters Esa. 12. 13. With joy shall ye draw water out of the Wells of Salvation and they drew and poured out of those waters at the Feasts of Tabernacles in their highest rejoycing nay stuck not to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence they drew the Holy Ghost Talm. Jerus in Succah fol. 55. 2. It may therefore be a conjecture
being The former which he prosecuteth hither he handleth in these several particulars His power of miracles to the highest demonstration of Divine Power equal with the Father vers 19 20 21. His absolute authority of ordering all things vers 22. His Divine Worship under the New Testament as the Fathers under the Old vers 23. His being the Teacher of his Church and preacher of the Gospel vers 24. His calling of the Gentiles vers 25. His raising of himself from the dead and having the disposal of life and death in his own hand vers 26. His universal dominion over all vers 27. His being the powerful raiser and Judge of all at the general resurrection vers 28 29 c. All that are in the graves In Daniel it is Many of those that sleep in the dust c. that is The many meaning All Not that all the dead are in graves for some were drowned some burnt c. but because the grave is the most common receptacle of the dead and because the Jews did ordinarily render the word Sheol which betokeneth the place and state of the dead generally by the grave as see Targ. Jonath in Gen. 37. 35. 44. 29. c. Buxtorf in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Sheol in genere locum corporum humanorum post mortem unde communiter pro Sepulchro c. Shall hear his voice We might here intricate our selves in a dispute whether there shall be an audible voice of Christ at the general resurrection or whether the hearing of his voice do mean the feeling of his power only as some do understand it to the expence of that time which might be better improved in preparing against that time come These Scriptures speak about that matter 1 Cor. 15. 52. The Trumpet shall sound and the dead shall be raised 1 Thess. 4. 16. The Lord himself shall descend from Heaven with a shout with the voice of the Archangel and with the Trump of God 2 Pet. 3. 10. The day of the Lord will come as a Thief in the night in the which the Heavens shall pass away with a great noise c. But as for that Text which is commonly produced to the same purpose Mark 24. 31. He shall send his Angels with a great sound of a Trumpet and they shall gather together his elect from the four winds c. It plainly speaketh only of Christs sending his Ministers with the Trumpet of the Gospel to fetch in people to the Faith for vers 34. saith that this and the other things spoken with it in the verses before must be accomplished before that generation that was then alive should pass It is not to be doubted but the coming of Christ to Judgment will be in the dreadfullest state and terror that heart can conceive and the terror of that day of accounting for all actions may well be guessed by the terror of the day of giving the rule of all actions Exod. 19 20. and that the Lord shall then utter his voice his mighty voice it is not to be doubted neither but this in thunders and dreadful and majestick noises for such are called the voice of God rather than in any articulate sound of words The Talmud in Sanhedrin fol. 97. cited before speaking of Voices and Thunders that should be a little before the coming of the Messias the Gloss there saith These are the voices of the Son of David I shall leave it to the Readers own thoughts to make the most feeling and dread commentary upon these words that he can towards the awing of his heart to a preparedness against that dreadful time when it shall come Vers. 30. As I hear I judge and my judgment is just because I seek not mine own will but the will of the Father which sent me Our Saviour seemeth in these words to allude to two customs and traditions of the Jews and to plead with them from their own principles 1. The Talmudick tract Sanhedrin speaking concerning mens inquiring of the Judicatories in matters of difficulty hath this Tradition They ask first of the Sanhedrin in their own City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them If not they go to a Sanhedrin near their City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them If not they go to that in the gate of the Mountain of the House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had heard it they resolve them c. Perek 11. where by the words if they had heard they mean if the Sanhedrin had heard by Tradition what was to be the determination of such a matter they judge accordingly but if they had not heard then the last recourse was to the great Sanhedrin of 71. which was the very Treasury of Traditions Christ being come now before the Sanhedrin seemeth here to speak to them according to their own rule As you judge according as you hear and receive by Tradition so I judge as I hear meaning either as he had heard and received from the Father in the divine and secret Counsels between them or rather as he received intelligence and warrant for his actions from the Word of God doing those things that were there written of him And the words immediately before I can do nothing of my self being understood of him as God-Man may be easily understood and without straining in such an exposition 2. Rambam in his tract about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messengers and Partners and the Talmudists occasionally in the Treatises about Contracts Espousals and Divorces c. conclude this for a Maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Messenger that doth that upon which he was sent all his acts are good in Law And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Messenger that transgresseth against the words of him that sent him his act is nuâ—â— upon this very ground Christs arguing here is clear and pregnant and cometh home to their own position My judging is just because I being sent of the Father do not mine own will but do the errand that he sent me upon and do his will And to this sense may we also interpret his words in vers 24. for the fuller clearing of them He that heareth my word and believeth him that sent me because his words were but the words of him that sent him the Doctrine of the Gospel being but the same with the Doctrine of the Law and Prophets Vers. 31. If I bear witness of my self my witness is not true This he speaketh also according to their own grounds and manner of proceeding in their Courts Though he did bear witness of himself yet his witness was true Joh. 8. 14. but in their Judicatories a man was not to be witness in his own cause but he stood or fell by the witness of others And so not true here is to be understood ad modum recipientis they would not accept it as a current testimony in his pleading for himself to bear
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâ—d King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâ—isin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
42. and that according to the Hebrew Text but here the Apostle heightens the expression that he may set home their abuse of Christ nearer to their hearts and may shew the humiliation of Christ the more The Syriack mindeth not this but translates this place and Matth. 21. 42. by the same word refused The Chaldee interpretation of the Psalm from whence the phrase is taken is exceedingly conceited it runneth thus The youth which the builders refused among the sons of Jesse obtained to be set for King and Governour This was from the Lord said the builders and it is wondrous before us said the sons of Jesse This is the day which the Lord hath made said the builders Let us be glad and rejoyce in it said the sons of Jesse Save us now said the builders Prosper us now said Jesse and his wife Blessed is he that cometh in the name of the Lord said the builders Let them bless you from the house of the Lord saith David The Lord give us light said the Tribes of the house of Judah Tie the youth for a Festival sacrifice with cords until ye offer him up and pour his blood at the horns of the altar said Samuel the Prophet c. At which Psalm and place how far the Chaldee in Bibliis Regiis and the Chaldee in Bibliis Buxtorfianis and Venetis do differ it is worth the Learneds observation Vers. 13. And ignorant men Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word exceedingly much taken into use by Jewish writers and both in them and in Greeks it signifieth Private men or men in no publick employment and men of inferiour rank and men ignorant or unskilful Examples of all these significations might be alledged Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common multitude whom wise men call Idiotae Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful in Physick Aben. Ezr. on Levit. 13. Vers. 2. Aaron that is the Priest anointed in his stead or one of his sons that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotes Idiotae the inferiour Priests Rab. Sol. on Levit. 1. 1. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what purpose served the pausings To give Moses space to understand between division and division sense and sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more to a private man that learneth from a private man In all these senses may it very well be applied here and it is more than probable all these senses were in the thoughts of the Councel concerning Peter and John at this time they saw they were unlearned private inferiour ignorant men and thereupon they could not but wonder at the miracle and cure that they had wrought Vers. 23. They went to their own company That is to the Society of the one hundred and twenty mentioned Acts 1. 15. Vers. 25. Who by the mouth of thy Servant David hath said c. The second Psalm which owns not its Author in the Title the Holy Ghost ascribeth here to David and seemeth by this very passage to give us close intimation that every Psalm that telleth not in its title who was the Author and Penman of it is to be ascribed to David as the Penman The rule of the Jews that every Psalm that bears not the author of it in the title is to be reputed of his making who was last named in a title before is at a nonplus at these two first Psalms and helps us nothing at all to understand who made them and thereupon Aben Ezra conceiveth not that this second Psalm was made by David but by some of the Singers But this passage of the Apostles in their prayer doth not only own David for the Compiler of this Psalm but also teacheth us to own him so of every Psalm whose Author is not mentioned in the title of it as might be further confirmed if it were ad hic nunc from Psalm 96. 105. 107. 132. compared with 1 Chron. 16. 7. The ancient Rabbins and Doctors of the Jews interpreted this Psalm concerning Christ even as the Apostles do here as it is confessed by Solomon Jarchi at his entrance into it though himself and some other latter Jews apply it to David and it may be in spite to Christ. Vers. 32 33. §. Community of goods This community of goods howsoever it sorted and suited with the present state of the Church at Jerusalem at that time yet can it not be taken up for an example or president for the time to come For first the thing was not done by command but at the free disposal of whosoever was minded so to do Acts 5. 4. Secondly The Lands that were sold were many of them out of the Land of Canaan for the converts were Jews from all Nations and one instance is given in the Land of Barnabas in Cyprus now when these men were resolved to cleave to the Apostles and not to return to their own Country what good would their Lands in those forain Countries do them Thirdly If these Lands and Houses were in Judea as it is undoubted many of them were it may be supposed that the faithful owners thereof took notice of the threatned destruction of Jerusalem spoken of by our Saviour and so would part with their estates for the benefit of the Church before they should be surprized by the enemy And fourthly Thus did God provide against persecution to come that neither the poor of the Church should fall off through penury nor the rich start back through worldly mindedness but by a competent distribution among them the one might have enough and the other not too much And lastly Such was the state of the Church at this time as never was the like to be again It was but newly born it was all in one City the most of the people far resident from their own houses all in a possibility to be scattered by persecution they could not tell how soon and therefore that present administration of the Church in such a case cannot be any copy for times to come either to follow as a command or to imitate as a perfection This very year was a Jubilee among the Jews in the very proper sense it being the eight and twentieth that the Land had had since their setling in it and these people now converted to the Gospel are so far from returning to their possessions if they had sold or mortgaged them as the Jubilee priviledged them that they part with their possessions that they had in their hands having by this time learned that the earthly Canaan and inheritance was not that possession that was to be looked after and that the Kingdom of the Messias should not be earthly Vers. 36. Barnabas a Levite and of the Country of Cyprus c. As Saul a Benjamite of the Country of Tarsus yet educated and lived at Jerusalem so did Barnabas in Canaan though a Cypriot born He had land to sell though he were a Levite for the Levites might purchase Lands of their own even in
face he speaketh fair and pretendeth friendship but behind his back he did not only descry his hate and revile him in secret but also connived at those that did so openly so that within a little while the King that neither thought nor came for any hurt is made the publick scoff and scorn throughout the City and on their stages in their plays ballads speeches houses streets there is no language so common nor so currant as the abusive of Agrippa § 3. A Pageant of one and more madmen This connivence of the Governour shall I call it or his toleration or his setting on or his folly or what you will you may well presume that it added boldness and impudency enough to the outragious multitude which commonly in such mischievousness need small incouragement Their madness among other things shewed it self in this Pageant whether more senseless or spleenatick if not both alike let the Reader judge There was a poor mad man or distracted wretch in the City whose name was Charabas that used to walk up and down stark naked night and day heat and cold the common fool as it were of boys and young men with whom they used to make sport The riotous rout now set on mischief bring this silly wretch to one of their publick meeting places and there setting him on high in a seat above all the people that he might be seen of all they put a Diadem of Paper about his head and mat of sedge about his body in stead of his robes and a piece of Reed for a Scepter in his hand and thus have they solemnly and suddainly made him a King and one indeed that had been fit enough for themselves and one that was indeed but a fit Emblem of their Governour Flaccus that suffered such a thing Their mimical King being thus accoutred with his robes and royalty they bring him forth in a solemn state Before and about him went youths with poles upon their shoulders for his guard by the way as he went some come to do him homage others to petition for justice others to advise him concerning affairs of State and at last they all of them All hail him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the title of Mare which in the Syrian rongue the Language of the Country of Agrippa whom by this very word they shewed that they mocked betokeneth Lord and Master And now let the Reader but look upon this rout of Alexandrians and let him judge who was the madder the poor Lunatick that was so used or they that so used him For was it not mere madness in them thus to taunt and revile so great a King so greatly respected by the Roman Senate and so great a favorite of their Lord and Emperour But Flaccus the maddest of all that beheld all this and yet did permit it And on the other hand let him look upon the Jews to whom this sportful mummery is the preface to misery in good earnest and if this mockage of their first King with a Crown Robes and Scepter of derision put not the Reader in the mind of their scorning and usage of their true King and Saviour in the very same manner he cannot but remember Barabbas upon the naming of Charabas by the very same sound and rime § 4. More outrage The Alexandrians thus countenanced by Flaccus in the derision of the new King of the Jews grow to a boundless outrage against their God For now they begin to assail their Synagogues and there they desire to set up Images a thing as odious to that Nation as beloved among the Alexandrians For in them is fulfilled that prophesie of Hosea Chap. 3. 4. where they neither are as yet to God nor as yet to any other but on the one hand detesting false Gods and yet on the other hand not imbracing the true hating the Images of any creature for adoration but withall hating him that is the very Image and Character of the living God the Creator This enterprise of prophaning and defiling the Synagogues and houses of prayer of the Jews was not a fearful and terrible vexation to those of that City only but what hurt may such an example do think you both through Egypt and indeed through all the other Cities of the Empire What fruits these beginnings brought forth in the same City and elsewhere we shall see ere long § 5. Caius will be a God A special incouragement to this insolency at Alexandria was Caius the Emperours demeanour at Rome A man not fit to be ranked in the rank of men and yet no way with him now but he will be a God The senseless groundwork of this his impious fancy he took from this damnable Logick and devilish argumentation That seeing Sheepherds and Herds-men that are masters of Sheep and Cattle are in a degree far above their beasts and cattle So he that was the Lord of all men was not to be ranked in the degree of men but of the Gods This his opinion founded upon impiety backed with flattery and strengthned by his uncontrouled power he followed with such vehemency and vigour that now no Deity must be thought on but the God Caius and all the Gods as he pleased were ingrossed into himself He changed his Godship when he thought good and that with no more ado than with change of his garb To day he would wear a Lions skin and a golden Club and then he was Hercules to morrow a Kids skin and an Alepole and then he was Bacchus when he laid that by it may be he would put on his curious Bonnet and then he was Castor or Pollux He would but lay that by and put on a beamy golden crown and take bow and arrows in his hands and he was Apollo a Caduceus made him Mercury and sword helmet and gantlet made him Mars But the terrour that attended him when he would be this God last named walking in his armour with his drawn sword in his hand and a band of cut-throats about him shewed to the people but little of any divine qualities or celestial intentions but terrified them with expectation of devilish cruelty and murders Sometimes would he sit betwixt the two statues of Castor and Pollux and indure to be saluted by the name of the Italian Jupiter Sometimes would he sit by Jupiter himself and whisper with him and threaten to banish him out of Italy into Greece And indeed it had been but an equal change had he done so for he got the most curious peeces of the Gods of that Country and struck off their heads and on the trunck he set the representation of his own He had a standing statue of Gold erected for him to represent his walking Diety which was clothed with the same garb that he wore himself every day and to this were offered daily sacrifices as rare and new found out as was his Deity it self Peacocks Pheasants and other birds of the greatest rarity and value So vain a thing
is man deserted and left unto himself that he will be a God when he is in the next form to a Devil The plain and rustick Gaule hit him right and spake but the truth when seeing him in these his postures of his foolish Diety and laughing and being asked by Caius what he thought of him that he laughed he answered boldly and escaped with it That he seemed to him to be a great folly § 6. The miseries of the Alexandrian Jews How these manners of the Prince might redound to the calamity of the Jews who would worship no God but their own it is easie to guess by the common advantages that are always taken in the like cases by men that are armed with power and weaponed with malice As this humour of the Emperour was blown up with flattery and blasphemous clawing at home so was it soon blazoned and divulged abroad and they that delighted in many Gods it was good contentment to have them all met in the Center of the new God all-God their Prince But what will become of the Jews the only opposers of such impiety and what especially of the Alexandrian Jews whose tragedy was begun already This opportunity suited with the spiteful desires of their adversaries as their adversaries themselves could have desired For now thinks Flaccus he may ingratiate himself to Caesar indeed by being ungratious to the Jews and now have the Alexandrians a double forwarding beside their own malice their Governour and their Prince First Flaccus deprived the Jews of their Synagogues Oratories and houses of prayer and therewith as much as in him lay of their Religion then of the benefit of the City and Country Laws proclaiming them strangers and forreigners and at last gave free and open liberty to the Alexandrians to use their wills upon them in what manner and measure their malice thought meet And now their Tragedy begins The Jews in the City were above two parts of five the Alexandrians driving them out of their own houses and ransacking the houses as they went they force them into a strait place of the City where they had not room to stir one for another much less to make any orderly battalia for defence of themselves or for resistance In this strait both of place and fortune it is no wonder if they speedily suffered famine who had nothing of their sustenance left them unless they would have devoured one another Here are many mouths and no meat and great complaining but no relief Plenty enough there was in the City but none for them and abundance of every thing necessary but pity The poor crowded straved and distressed people those that had any hope or courage to shift for themselves streak abroad and steal forth of their inclosure for food and fresh air some to the shore some into the City some one way some another but the misery of them also was no less than theirs that staid impounded but that it was not so lingring For wheresoever they were caught as no where could they go but descried they were either stoned clubbed or burned to death yea often man wife children and whole families so murdred all of a heap Some they smoaked and choaked to death in a fire where they wanted fewel to burn them out some they haled with ropes tied about their ankles up and down the streets till they were dead and then neither spared they the dead bodies but mangled them in pieces Their Synagogues they all burnt down with the loss also of some of the Alexandrians houses adjoyning their houses they defaced and their lives they took away when and wheresoever they could catch them Flaccus in this bloodiness had done enough by connivance and toleration but he is not content with this passive tyranny unless he be an actor himself in the Scene and be not behind other in this mischief as he was before them in authority Eight and thirty of their Judges and Counsellors for a Senate of their own was tolerated by Augustus and allowed them he sendeth for by his officers and binding their hands behind them causeth them thus to be led along the streets for a derision and then caused them to be publickly scourged some to death some to the lingring out of a miserable life He caused also a pretended search to be made throughout all the Jews houses for armour pretending a suspicion of their insurrection but intending thereby to give the Souldiers the more advantage for their pillaging and oppression He spared neither age nor sex against whom he could take an occasion or find cavil nor reverenced he any festival for their execution nor omitted any kind of cruelty for their torture Here is the first smarting blow to count of that this nation felt since they called for the blood of the just one upon themselves and upon their children and some of this City were nimble agents for the comapssing of the death of his first Matyr Steven Act. 6. 9. § 7. Agrippa in his own Kingdom You may well presume that the stay of Agrippa would not be long at Alexandria where his intertainment was so foul and his invitation to his own home was so fair and good His welcome thither was not so full of scorn and disgrace as in the other place but as full of unkindness because the unkindness was from his own sister Herodias the incestuous wife of Herod the Tetrarch and once some comfort to this her brother whilest he was in distress growes now the bitter envier of his prosperity A woman ever active to the mischief of others but now beginning to twine a whip for her own back It griveth her to see the unlooked for pomp of the new King Agrippa A man that had so lately been under the hatches of fortune and in her bilboes debt and danger that had but the other day fled from his wife country and friends for poverty and shame unable to pay the monies that he ought and which was worse as unable to borrow more and now he is returned again with a Kingdom a Crown and with pomp and train agreeable to both Oh how this grated her haughty and emulative spirit though he were her brother Well whether it were in spite to his promotion or in disdain to her degree that was now below him which is the more like the shower and storms of her discontents do shower upon her husband She lays in his dish the present spectacle of Agrippa's glory and his own inferioritie Taxeth him with dulness and sleepiness that would not seek for a higher dignity which might be had for a journey to Rome twitteth him for being an underling when he might prevent it perswadeth him to spare no cost nor travail for that prevention and in fine worketh so with him by uncessant clamours that though he could well have been contented to have sitten quiet at home yet he is induced or driven to travail and she with him to Rome to Caius Agrippa was not unacquainted
being mixed with men of different conditions which thing they know is unprofitable and hurtful This kind of people are in many parts of the world but it abounds in Egypt through every one of those places that are called Nomi especially about Alexandria Now out of all places the chief or best of the Therapeutae are sent into a Colony as it were into their Country into a most convenient region besides the lake Maria upon a low gentle rising bank very fit both for safety and the wholesom air The houses of the company are very mean affording shelter in two most necessary respects against the heat of the Sun and the coldness of the air Nor are they near together like houses in a City for such vicinity is trouble and displeasing to such as love and affect solitude Nor yet far asunder because of that communion which they imbrace and that they may help one another if there be any incursion of thieves Every one of them hath a holy house which is called a * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chappel and Monastery in which they * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being solitary do perform the mysteries of a Religious life bringing in thither neither drink nor meat nor any other necessaries for the use of the body but the Law and the Oracles given by the Prophets and hymns and other things whereby knowledge and religion are increased and perfected Therefore they have God perpetually in their mind insomuch that in their dreams they see nothing but the beauty of the Divine powers and there some of them who by dreaming do vent excellent matters of Philosophy They use to pray twice every day morning and evening at Sun rising and Sun setting and all the time between they meditate and study the Scripture allegorizing them because they believe that mystical things are hid under the plain letter they have also many commentaries of their predecessors of this Sect to this purpose They also made Psalms and Hymns to the praise of God Thus spend they the six days of the week every one in his Cell not so much as looking out of it But on the seventh day they meet together and sit down according to their age demurely with their hands within their coats the right hand betwixt their breast and their skin and the left on their side Then steps forth one of the gravest and skilfullest in their profession and preacheth to them and the rest hearken with all silence only nodding their heads or moving their eyes their place of worship is parted into two rooms one for the men and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other for the women All the week long they never taste meat nor drink any day before Sun setting because they think the studdy of wisdom to be fit for the light and the taking ease of their bodies for the dark some hardly eat above once in three days some in six on the seventh day after they have taken care of the soul they refresh the body Their diet is only bread and salt and some add a little hyssop Their drink spring-water Their cloths mean and only fit to keep out heat and cold At the end of every seven weeks they feast together honouring much the number seven Old women are present at their feasts but they are such as are Virgins upon devotion When they first meet together they first stand and pray that the feast may be blessed to them then sit they down the men on one side and the women on the other some of their young Scholers wait on them their diet is but as at other times bread and salt for their meat hyssop for sauce and water for drink there is general silence all the meal save that one or other asketh or resolveth questions the rest holding their peace and they shew by their several gestures that they understand or approve or doubt Their interpretations of Scripture are all allegories when the president hath satisfied the things proposed they give a general applause and then he singeth a Psalm either of his own making or of some of the ancients And thus do the rest in their course when all have done the young men take away the table and then they rise and fall to a daunce the men apart and the women apart for a while but at last they joyn and dance all together and this is in representation of the dance upon the shore of the red Sea Thus spend they the night when Sun riseth they all turn their faces that way and pray for a happy day and for truth and understanding and so they depart every one to their Cells To this purpose doth Philo describe these Therapeutae of his times which howsoever they are taken for Christians by divers as was said before yet it is so plain by divers passages in Philo's Charactering of them that they were no Christians but Jewish sectaries that it is even needless to determinate it let the reader but consider that it is a Jew that commends their devotion that he himself imitates their manner of expounding the Scriptures by allegories that he saith they had many commentaries of their predecessors to that tenour that they were superstitious about the number seven as he himself is not a little and if there were no other arguments to prove that they were only a Sect of the Jews these were enow §. 2. The affairs of the Jews in Alexandria and Babylonia The death of Caius was an allay to the troubles of the Jews both in Judea and Alexandria and the proclamation of Claudius which we shall hear of the next year was their utter cessation for the present but so it was not in Babylonia The terror and trouble that had seized Judea about the statue of Caesar was removed and extinct with the removal and extinction of Caesar himself so were the pressures of them in Alexandria mitigated much from what they were before though their commotions and troubling continued still in an equal measure For whereas before the displeasure of the Emperor lay so heavy upon them that they neither could nor durst stand out in their own defence when that burden is now removed they gather heart and metal and now though the Greeks and they be continually at daggers drawn yet now it is upon equal terms and they dare strike as well as the other But in Babylonia and thereabout their miseries is but now a brewing and an equal strait is preparing for them as had been to either of the other though it began with some smiling of a seeming happiness and the sunshine of present prosperity The bloodhound of vengeance was to hunt this Nation and not to be taken off till it was destroyed and therefore when it giveth off the quest in one place it takes it in another and leaveth not their footing till it had left them no footing at all Those Jews whose Tragedy we have seen acted already found their own misery though
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
double benefit the one to keep up the Cawsey on either side that it should not fall down and the other was to make the King a pleasant walk and shade with Trees on either side as he came and went And so they render that Verse in Esai 6. 13. where the word is only used besides in all the Bible In it shall be a tenth and it shall return and be eaten as a Teyle-Tree or aâ— an Oak by Shallecheth that is as the rows of Trees on the sides of this Cawsey SECT II. Parbar Gate 1 Chron. XXVI 18. FROM the Gate Shallecheth or Coponius that lay most North on this Western quarter let us walk toward the South and the next Gate we come to was called Parbar of this there is mention in the Book of Chronicles in the place alledged where the Holy Ghost relating the disposal of the Porters at the several Gates of the Mountain of the House saith At Parbar Westward two at the Cawsey and two at Parbar By which it is apparent sufficiently that this Gate was in the West quarter and reasonably well apparent that it was the next Gate to the Cawsey or Shallecheth because it is so named with it but by that time we have fully surveyed the situation of it it will appear to have been so plain enough The word Parbar admitteth of a double construction for it either signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An outer place a a a Gloss. in Tamid per. 1. Kimch in 1 Chron. XXVI Aruch in voce c. as many of the Jews do construe it or it concurrs with the signification of the word Parvar which differs but one letter from it and that very near and of an easie change which betokeneth Suburbs both in the Hebrew Text 2 Kings XXIII 11. and in the Chaldee Tongue as b b b Kimch in 2 King XXIII David Kimchi averreth there And here Josephus his words which we produced a little before may be taken up again and out of all together we may observe the situation of the Gate in mention He saith That of the four Gates upon this Western quarter one led towards the Kings Palace that is Shallecheth that we have viewed already and the two next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Suburbs These Suburbs that he meaneth were indeed that part of the City which in Scripture is called Millo which was the valley at the West end of Mount Moriah in which Jerusalem and Sion met and saluted each other replenished with buildings by David and Solomon in their times 2 Sam. V. 9. and 1 Kings 11. 27. and taken in as part and Suburbs of Sion and so owned always in after times And to this purpose is the expression of Josephus in his words that we have in hand observable when he saith that two of these Western Gates were into the Suburbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other into the other City that is into Jerusalem which he maketh as another City from the Suburbs of which he spake Take the word Parbar therefore in either of the significations that have been mentioned either for an outer place or for the Suburbs this Gate that we have in survey might very properly be called by that name because it was a passage from the Temple into Millo which was an outer place and the Suburbs of Sion distinguished and parted from Sion by a Wall yet a member of it and belonging to it Now whereas the other Gate that stood next to this that we are about toward the South did lead also into the Suburbs as well as this as is apparent from Josephus yet is it not called by the same name Parbar the reason of this may be given because it bare a name peculiar and proper suitable to that singular use to which it was designed or to that place where it was set rather than suitable to that place whither it gave passage And here because we are in mention of the Suburbs it may not be amiss to look a little upon that Text that speaketh of the Suburbs and out of which we have taken that signification of the word Parbar namely 2 Kings XXIII 11. It is said there that Josiah took away the Horses that the Kings of Judah had given to the Sun at the entring in of the House of the Lord by the Chamber of Nathan Melech the Chamberlain which was in the Suburbs Whether these Horses were given to the Sun to be sacrificed to it or to ride on to meet and salute the Sun-rising as the Jews suppose we shall not trouble our selves to enquire into it is the place that we have to look after at this time rather than the thing These Stables of such Horses and it is like the Kings common Stables were in the same place are said to be in the Suburbs and at the entring in of the House of the Lord and we cannot better allot the place than that whereupon we are namely that they stood here in Millo before this Gate Parbar or thereabout and from thence there was a way to bring the Horses up to the Kings House when the King would use either those Horses that they had dedicated to the Sun for their irreligious use or their other Horses for their common use As they went out of Millo to rise up into Sion they passed through a Gate which was in the Wall that parted between Millo and Sion which Wall and Gate was but a little below the Cawsey that went up to the Gate Shallecheth and this helpeth to understand that passage about Athaliah's death 2 Kings XI 11. They laid hands on her and she went by the way by which the Horses came into the Kings House and there she was sâ—ain That is they got her out of the Mountain of the Temple brought her down by the Gate Shallecheth and the Cawsey and when she came near the Horse Gate through which the horses went up out of the Stables in Millo to the Kings house there they slew her There was a Horse gate indeed in the main wall of the City on the East part of it Neh. III. 28. Jer. XXXI 39. but that was distinct from this which was peculiar for the Kings Horses and therefore a distinctive Character is set upon this namely that it was the Horse gate towards the Kings House 2 Chron. XXIII 15. It should be rendred towards the Kings House rather than by the Kings House for neither of these gates either that on the East which was a gate of the City nor this on the West which was a gate into Millo were near the Kings House but a good distance off See the Seventy there SECT III. The two Gates and House of Asuppim IN the story of the designing of the Porters to their several places and charges in Chron. XXVI 15 17. it is said thus To Obed Edom South ward and to his Sons the House of Asuppim Eastward were six Levites Northward four a day Southward four
judged in matters of life and death in some cases but raught not to all And there was the great Sanhedrin at Jerusalem which was to judge of the greatest matters Now a Sanhedrin of three and twenty was not set up in any great City but only in such a one as in which were 120 men fit to bear office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many are to be in a City that it may be fit to have a Sanhedrin set up in it It is a question of the Talmuds own proposing and it giveth this answer That there are to be 120. compare Act. I. 15. And into what offices or places these are to be distributed might be alledged out of the Gemarists and Maymony if it were pertinent to this place Only these many let us name of them c c c Maym. in Sanhedr per. 1. Every Sanhedrin of three and twenty had three sorms of Probationers of three and twenty in every form and when there was need of a man in the Sanhedrin the hihgest in the first form was fetched in and made Judge and the highest in the second form came in and sate lowest in the first form and the highest in the third form came up and sate lowest in the second and some other man was found out from abroad to sit lowest in the third form and so the Sanhedrins and the forms were still kept full Now as the great Sanhedrin sate in the Temple so also did two lesser Sanhedrins of three and twenty a piece the one in the Gate Shushan or the Gate of the Mountain of the House and the other in this Gate of Nicanor or the Gate of the Court And their rising to be Judges in the highest Court of Seventy one was first by degrees through these two d d d Id. ibid. per. 2. Whosoever was found a man of fit and competent qualifications he was first made a Judge in his own City and thence he was promoted into the Judicatory in the Gate of the Mountain of the House and from thence into the Judicatory in the Gate of the Court and so at last into the great Sanhedrin In some of these Judicatories in the Temple our Saviour shewed his wisdom at twelve years old Luke II. 46. And some of these Judges were they that tempted him with the question about the Woman taken in Adultery which was brought to be judged before them John VIII 4 5. In the times before the captivity into Babylon the great Sanhedrin it self sate in these two Gates sometimes in the one and sometimes in the other as they thought good Jer. XXXIV 4. XXVI 10. XXXVI 10. but in after times when the room Gazith was built and the great Sanhedrin of Seventy one betook it self thither these two Gates were furnished either of them with a lesser Sanhedrin of three and twenty The place of their sitting was in some room over the Gate for as it was not possible for them to sit in the very passage through which people went and came so was it not lawful for them to sit in the Gate of Nicanor in that part of the Gate that was within the Court for within the Court might no man sit but the King only Yet might they sit in the upper rooms though they were within the compass of the Courts for they held them not of so great a holiness as was the space below This is the Gate of which Ezekiel speaketh Chap. XLVI 1 2. The Gate of the inner Court that looked toward the East shall be shut for the six working days but on the Sabbath it shall be opened and in the day of the New Moon it shall be opened And the Prince shall come by the way of the porch of that Gate without and shall stand by the post of the Gate c. Before this Gate within had Solomon pitched his brazen Scaffold on which he kneeled and prayed at the Consecration of the House 2 Chron. VI. 13. compared with 1 King VIII 22. and in after times the Kings entring in at this Gate had their station within it as he had given them example and there stood the Kings Pillar as it is called 2 Chron. XXIII 13. that is his seat was set within this Gate in the Court by one of the Pillars that bare up the Cloister For as this East quarter of the Court was the most proper place for the people to worship in so most especially in that place of it which did most directly face the door of the Temple and the Altar before it and that was in the very entrance up from this Gate it self and here was the King seated by one of the Pillars Something according to this disposal of the King in his place in the Court doth Ezekiel speak though in his description there is some kind of difference for mistery sake You may observe in him that the East-Gate of the outer Sanctuary was continually shut and the East-Gate of the inner was shut all the six days of the week which were not indeed so in the common use of the Temple as it stood for both the Gates were daily opened but he hath so charactered them for the higher magnifying of that glory which he saith was now entred into the Temple And whereas indeed the King in his worshipping did go within the Court or within the Gate and there worship and there sit down in the time of Divine Service he hath brought in the Prince but to the posts of the Gate and there standing whilest his Sacrifice was offering By his description every one that came up to this Gate must either enter at the North-Gate or South-Gate of the Court of the Women because the East-Gate was shut Chap. XLIV 1. and hereupon is that Injunction that when the people of the land come before the Lord in the Solemn Feasts he that entreth in by the way of the North-Gate to worship must go out by the way of the South-Gate and he that entreth by the way of the South-Gate must go forth by the way of the North-Gate he must not return by the way of the Gate whereby he came in Chap. XLVI 9. Whereas in the common access to the Temple as it stood either before or after the captivity the East-Gate of the Court of the Women was constantly open and their most ordinary coming in was at that Gate and so they went up through the Court of the Women to the Gate of Nicanor yea and oftentimes within it into the Court Yet did they imitate and follow this prescript of the Prophet under the second Temple in not returning and going out at the same Gate at which they had come in The Talmudists have this Tradition about this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Mid. per. 2 All that come to the Temple according to the custom of the place come in at the right hand and fetch a compass and go out at the left which meaneth not as the Glossaries
that were burnt and the other for those that were slain with the sword and that were strangled it appeareth that some devout Christians took down the body of Stephen and made a solemn burial for him in some other place Although the Sanhedrin did sit in the Temple yet were the Executions without the City as Levit. XXIV 14. Deut. XVII 5. Heb. XIII 12. Act. VII 58. whipping and stocking was executed often in the Temple as Deut. XXV 2. Jer. XX. 2. and for this purpose they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarjeants for Officers ready attending them continually for the execution of such a penalty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t Maym. ubi supr per. 1. The Shoterim saith Maymony were such as carried Rods and Whips and they stood before the Judges they went about the streets and Inns to look to measures and weights and to beat every offender and all their doings were by the appointment of the Judges and whomsoever they saw offending they brought him to the Judges and they judged him according to his offence This u u u Id. in Mamrim per. 1. great Sanhedrin in Gazith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the foundation of the traditional Law and pillar of instruction compare the phrase 1 Tim. III. 15. and from them decrees and judgments went out for all Israel And whosoever believed Moses and his Law was bound to rest upon them for matters of the Law Thus Maymony in the place cited in the Margin Therefore in all doubts about Judicial matters the ultimate recourse was hither as to a determiner not to be doubted of or varied from The manner was thus w w w Talm. in Sanhedr per. 11. Had a Man occasion to inquire about any such matter he went first to the Judicatory that was in his own City if they could resolve it well and good if they could not one of them went to the next Sanhedrin if that could not resolve it he went to the Sanhedrin of the three and twenty in the Gate of the Mountain of the House if that could not he went to the other Sanhedrin of three and twenty in the Gate of Nicanor and if that could not he went to this in the Room Gazith and there he received a positive determination which for him being a Judge to transgress against it brought him under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A rebellious Elder and in danger of trying for his life SECT I. The Presidents of the Sanhedrin from the Captivity to its dissolution HAving digressed thus far in viewing the Judicatory that sate in the Room Gazith let it be excusable yet a little further to interrupt our further survey so far as to take a Catalogue and notice also particularly of all the heads or Presidents of this Court in the generations from the return out of the Babylonian Captivity till City Temple and Sanhedrin came to nothing as their names and order are recorded in the Jewish Writers as in the Talmudick Treatise Avoth in Avoth Rabbi Nathan in the Preface of Maymony to Jadh in the Author of Juchasin and in dispersed passages in the Talmuds 1. The first was Ezra of whom there is so renowed mention in the Scripture The Sanhedrin of his time is ordinarily called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Synagogue and those eminent persons are reckoned of it which are named Ezr. II. 2. Zerubbabel Joshua Nehemiah Seraiah Reelaiah Mordecai c. He is said to have come up to Jerusalem in the seventh year of Darius Ezr. VII 8. which was four and twenty years after the peoples return out of Babylon and how the Sanhedrin was disposed of before that time is hard to determine His Sanhedrin or great Synagogue is ordinarily reckoned of an hundred and twenty Men compare Act. I. 15. but whether all at once or successively it is not much important to dispute here He lived by the computation of some Chroniclers of his own Nation till that very year that Alexander the Great came to Jerusalem and then died on the tenth day of the month Tebeth and so by their account he wore out both the Babylonian and Persian Monarchies they hold also that Haggai and Zachary and Malachi died the same year with him and then Prophecy departed Compare Act. XIX 2. 2. Simeon the just Some Hebrew Writers that doubt not that he was head of the Sanhedrin do yet question whether he were High Priest or an ordinary Priest but Josephus who wrote in Greek asserteth him for High Priest And some again that hold him to have been High Priest can find in their hearts to think that he was the very same with Jaddua but Josephus doth clearly distinguish them placing Simeon after Jaddua and Oniâ—s between The times of his Government may be discovered by observing that Eleazer his Brother who succeeded him in the High Priesthood was he to whom Ptolomy Philadelphus sent for the Septuagint to translate the Bible There are exceeding high things spoken of this Simeon by his Countrymen some of which we have mentioned elsewhere to which I shall only add this record of him That in his time the scarlet list on the Scape-Gotes head turned white that the lot for the Scape-Goat ever came up in his right hand that the western Lamp never went out and the fire on the Altar ever burnt pleasantly but when he died its force abated This Adagie is ascribed to him The world standeth upon three things upon the Law upon Religion and upon shewing Mercy He was surnamed the Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both because of his piety towards God and his good will towards his Nation Josph Ant. lib. 12. eap 2. 3. Antigonus of Soco He was the Master of Sadoc and Baithus who mistaking and misconstruing his good Doctrine vented the Heresie against the Resurrection his Doctrine was this Be not as Servants that serve their Master because of receiving a reward but be as Servants that serve their Master not because of receiving a reward but let the fear of Heaven be upon you which his crooked Disciples construed into this impious sense that there was no reward at all to be had for the service of God and so they denied the world to come But his Scholars Joseph ben Joezer and Joseph ben Jochanan held orthodox 4. Josi or Joseph ben Joezer of Zeredah Jeroboams Town 1 King XI 26. he had Josi or Joseph ben Jochanan of Jerusalem for his Vice-President Here the Talmudick Records begin to reckon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by couples That is the President and Vice-President both not but that there were Vice-Presidents before but they be not named and so were there after the times of Hillel also though they be not named then neither This Joseph ben Joezer had Children so untoward that he would not leave them his Land but bequeathed it to pious uses 5. Joshua the Son of Perehiah President Nittai the Arbelite Vice-President This Joshua
doors The time of the abode of the Tabernacle at Shiloh Ephrata or in the Tribe of Ephraim Psal. CXXXII 6. was from the seventh year of the rule of Joshua to the death of Eli three hundred forty and nine years in which time occurred all the Story of the Book of Judges and the translation of the High Priest-hood from the line of Eleazar to the line of Ithamar which is not there mentioned and the cause of which alteration is not recorded f f f Zevachin ubi supr In this time high places were prohibited and at Shiloh there was no roof but a House of Stone below and curtains above and it was a place of rest the most Holy things were eaten within the curtains and the less Holy and second Tithe without c. In these times there is mention of a Sanctuary at Shechem Josh. XXIV 1 25 26. which meaneth only the House where the Ark was lodged for that present time for all the Tribes meeting at Shechem and being to make a Covenant with the Lord they fetch the Ark of the Covenant thither that the presence and dread of the Lord might be more visible among them and the place where the Ark was set for that time was called the Sanctuary as Moses Tent was called the Tabernacle of the Congregation because the Glory of the Lord rested upon it before the Tabernacle of the Congregation it self was built Exod. XXXIII 7. From Shiloh upon that fatal blow that Israel received by the Philistins 1 Sam. IV. the Ark was captived into the Land of these uncircumcised and the Tabernacle removed into another Tribe and they so parted that they never met again till they met together at Solomons Temple The Tabernacle was removed to Nob a City of Priests 1 Sam. XXII 19. in the Tribe of Benjamin Nehem. XI 31 32. and by the Jews Chorography within the sight or prospect of Jerusalem The Chaldee Paraphrast Glosseth Esay X. 32. where there is mention of this Town thus g g g Chald. par in Esa. X. He came and stood in Nob a City of Priests before the Wall of Jerusalem He answered and said unto his Army Is not this the City of Jerusalem for which I have mustered all my Army and for which have I levied all my Province Behold it is less and weaker than any of the Cities that I have subdued He stood and nodded his Head and waved his Hand against the Mountain of the House of the Sanctuary For saith Kimchi from Nob he might see Jerusalem and when he saw it from thence he shook his Hand at it as one despising it I shall not be curious to inquire whether Nob were any of the four Cities that were allotted at the first division to the Priests out of the Tribe of Benjamin Josh. XXI 17 18. or whether it were of a later possession as Ramah was to the Levites of the Stock of Samuel 1 Sam. I. 1. or if Nob were one of those four Cities and the same with Almon for the other three are clearly distinguished from it Esa. X. 29 30. 2 Chron. I. 30. whether it were Bahurim which the Chaldee Paraphrast constantly rendreth Alemeth the same with Almon 1 Chron. VI. 60. I shall only observe this that when the Tabernacle had left the Tribe of Joseph one of the Sons of Rachel it betakes it to Benjamin another Son of the same Mother The warrant of its conveyance hither I doubt not was Divine by some prophetical direction though it be not expressed I dare aver that the removal of it from hence to Gibeon was so though that be not expressed neither and I judge of the one by the other and my reason is this because when David brings up the Ark to his own City and there settles the Priests and Levites in their attendance upon it he also settles Priests and Levites in their attendance on the Tabernacle at Gibeon 2 Chron. XVI 39 40 41 c. Now what reason can be given why David should not rather have fetched up the Tabernacle to his own City as he did the Ark than thus divide the Service of the Priests and Levites but because he knew the Tabernacle was placed in Gibeon by Divine warrant and direction and he would not alter it If the Tabernacle removed to Nob presently upon the captiving of the Ark from Shiloh it resided there about thirty seven years all which time Samuel is alive and seeth both the fall of Shiloh and the fall of Nob and it may very well be he was the director of the Tabernacle from Shiloh to Nob and from Nob to Gibeon In the time of its residence in both these places high places were permitted as the Talmud conceiveth in the place cited even now and the most holy things were eaten within the curtains and the less Holy things in any City of Israel At Gibeon another place of the Tribe of Benjamin did the Tabernacle stay from its first pitching there till Solomon brought it up to the Temple when it was built and whilest it stood here a memorable piece of Divine Justice against Saul cannot but be observed to omit all other particulars for as he had slain the Priests of the Lord and had ruined the Tabernacle at Nob so his Sons are hanged up before the Tabernacle in Gibeon 2 Sam. XXI 9. And now let us trace the Ark as we have done the Tabernacle till we bring them together The Ark being captived by the Philistins in the battel at Aphek was detained in their Land seven months rather because they knew not what to do with it than for any comfort or happiness they found in it for it was a Plague to their Gods People and Country At last it was restored and first to Bethshemesh a City of Priests Josh. XXI 16. but there it proved also the destruction of the People The Hebrew Commentators do scruple both at the cause of the slaughter and at the number slain The cause is not so very abstruse for the Text saith it was because they looked into the Ark though their various construction of the words hath bred their doubting but it is something strange that Bethshemesh a Town of no great note should lose fifty thousand and seventy inhabitants at one time beside what escaped a number of People answerable to the greatest Cities The Commentators spoken of having observed this improbability will heal the matter with as improbable a Gloss Seventy men say they which were valuable every one to fifty thousand and others retaining the scruple still do raise it higher by their Interpretation for the fifty thousand men say they were every one of them valuable to the seventy men in the Sanhedrin The Text doth plainly distinguish of the persons for it saith That he smote of the men of Bethshemesh because they looked into the Ark and he smote of the People For the return of the Ark had occasioned no doubt the concourse of the People all about
therefore it should be granted that Plinies measure extended so far we might compute the length of the land from the Sirbon where also is the River of Egypt to Sidon by this account I. From the Sirbon to the borders of Phenice CLXXXIX miles Pliny II. From the first borders of Phenice to Tyre V miles Gul. Tyrius III. From Tyre to Sidon XXV miles Strabo Sum total is CCXIX. CHAP. XI The mountanous Country of Iudea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WHat a a a a a a Hieros Sbeviith fol. 38. 4. is the mountanous Country of Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Kings mountain However Judea here and there doth swell out much with mountains yet its chief swelling appears in that broad back of mountains that runs from the utmost Southern coast as far as Hebron and almost as Jerusalem it self Which the Holy Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hill-country of Judah Jos. XXI 11. Luk. I. 39. Unless I am very much mistaken the Maps of Adricomius Tirinus and others ought to be corrected which have feigned to themselves a very long back of mountains beginning almost at the Red Sea and reaching almost to the land of Canaan and that with this Inscription The Amorrhean Mountain Those Authors are mistaken by an ill interpretation of the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring it in the way by or near the mountain of the Amorrhites when it should be rendred in the way to the mountain of the Amorrhites Let the Reader consult Deut. I. 19 20. We departed from Horeb and went through all that great and terrible desert which ye saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way leading to the mountain of the Amorrhite as our Lord commanded us and came to Cadesh Barnea Then I said unto you You are now come to the mountain of the Amorrhite c. The mountain of the Amorrhites took its beginning from Cadesh Barnea the Southern border of the land of Israel and by a hardened gibbosity thrust forward it self into Judea beyond Hebron the name only changed into the Hil-country of Judea Whence is that of Samson to be understood that he carried not the gates of Gaza near to Hebron or to the mountain whence Hebron might be seen but to the top of this mountanous Country which runs out to Hebron and so are the words to be rendred Judg. XVI 3. He carried them to the top of a mountanous place which is before Hebron This mountanous Country is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountanous desert Psal. LXXV 6. Because it is not from the East nor from the West nor from the desert of the mountains Where the Targum thus Nor from the South the mountanous place It remains doubtful why it is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings mountain Whether because it was King among all the other mountains of Judea Or because the royal dignity of Davids house sprange hence to wit from Hebron There is much mention of it in the Jewish writers The Chaldee Paraphrast upon Judg. IV. 5. Deborah had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white dust in the Kings mountain That is as it seems Potters clay For the Gemarists speaking somewhere concerning Potters say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that b b b b b b Hieros Bava Mezia fol. 11. 4. they work in black dust or in white dust c c c c c c Idem Demai fol. 24. 4. In the days of R. Hoshaia some went about to get a freedom from some tithes for the mount of the King d d d d d d Idem Avodah Zara fol. 42. 2. Rabbi Simeon had vine-dressers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mount of the King He was minded to let out his Vineyard to Heathens e e e e e e Ibid. fol. 44. 4 R. Chaijah R. Issai and R. Immai went up to the Kings mountain They saw a certain Heathen who was suspicious concerning their wine f f f f f f Hieros Taanitb fol. 69. 1. A myriad of Cities stood in the mountain Royal of which R. Eliezer ben Harsum possessed a thousand This mountanous Country is not therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountanous Desert because it was void of Cities and Towns but because it was a more barren and rough Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. g g g g g g Bab. Gittin fol. 57. 1. The Royal mountain was laid waste by reason of a Cock and a Hen. It was the custom when they brought forth the Bridegroom and the Bride to lead before them a Cock and a Hen as if they should say Encrease and multiply as they On a certain day a Regiment of Romans passed by and wrested the Cock and the Hen from them these therefore rose up against them and beat them Away therefore they go to Cesar and told him The Jews rebel against thee c. R. Asai saith Three hundred thousand drew sword and went up to the Royal mountain and there slew for three days and three nights c. Rabh Asai saith Janneus the King had sixty myriads of Cities in the Royal mountain and in each the number was equal to them that went out of Egypt excepting three Cities in which that number was doubted And these were I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Bish that is the ill Town therefore called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because it afforded not an house of hospitaltity II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Town that had its name from a certain herb because by that herb they were nourished III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town of males so called saith R. Jocanan because their wives first brought forth males and then females and so left off This story is recited by the Hierusalems Talmudist who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Hieros Taanith fol. 69. 1. is so called because unless the women departed thence somewhere else they could not bring forth male children But saith Ulla I saw that place and it is not able to contain even sixty myriads of nests Therefore said a certain Sectary of R. Chaninah Ye lie Ye lie To whom he replied that land is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kid hath a skin that does not contain his flesh so the land of Israel while it is inhabited is spacious but when unâ—nhabited more contracted CHAP. XII The South Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudea called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the South in respect of Galilee RAbban a a a a a a Hieros Maasar Sheni fol. 56. 3. And Sanhedr fol. 8. 4. And Bab. Sanhedr fol. 11. 2. Gamaliel and the Elders sitting together at the Ascent into the Gallery in the mount of the Temple had Jochanan the Priest and the Amanuensis sitting with them They said to him Go to Write To our brethren the Inhabitants of upper Galilee and of
as it were in a right line But if you look upon the Maps there are some that separate these by a very large tract of land and make them bend and slope from one another Beth-el heretofore was Luz of which the Rabbines upon Judg. I. 23. c. do not a little trifle Sometimes it is called Beth-aven so the Talmudists b b b b b b Hieros Shab fol. 11. 4. Avod Zar. fol. 43. 3. That Town which sometimes was called Beth-el afterwards was called Beth-aven And the Chaldee upon Hos. IV. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-el for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-aven So also Chap. X. 5 8. Not that there was not another Town named Beth-aven see Jos. XVIII 12 13. but that Beth-el too deservedly bore the reproach of that name in the same manner as Hierusalem bore the name of Sodome Esa. I. 10. It is said of Deborah that she lived between Ramah and Beth-el in mount Ephraim Judg. IV. 5. where the Targum thus She had Gardens in Ramatha Olive-trees making oyl in the valley an house of watering in Bethel Not that Beth-el properly was in the Hill-country of Ephraim since that Town stood upon the very Boundaries of Judea but that the dwelling of Deborah was at the beginning of that Hill-country a valley running between that Hill-country and those boundaries Beth-el it self was situate in a Hilly-country Jos. XVI 1. which yet one would scarcely call the Hill-country of Ephraim since there was a time when Beth-el and her Towns belonged to Judea 2 Chron. XIII 19. Hence the Idolatry of those of Judah are sometimes mixed with the Ephraimites of which they hear often enough from the Prophets but it was a certain hilly place running out between Judea and the land of Ephraim see Jos. XVIII 12. On the East of Beth-el heretofore was Hai Gen. XII 8. Jos. VIII 9 c. But upon the very first entrance almost of Israel into the land of promise it became thenceforth of no name being reduced into eternal ashes by Joshua The Town Beth-aven was not far from it Jos. VII 2. which gave name to the wilderness adjacent Jos. XVIII 12. In which we suppose Ephraim stood 2 Chron. XIII 19. Which Ephraim in the New Testament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region near the wilderness Joh. XI 54. concerning which we shall speak afterwards CHAP. XXI Ierusalem THE first name of this City was Shalem Gen. XIV 18. Psal. LXXVI 2. and it is still retained in the writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it is read Jerushalaim a a a a a a Berish. Rabba Sect. 9. See Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of that place is Jehovah Jireh Abraham called the place Jireh Shem called it Shalem Saith God If I shall call it Jireh it will displease Sem the just if I shall call it Shalem it will displease Abraham the just I will therefore put that name upon it which was put upon it by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jireh Shalem Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b b b b b b Gloss. In Bab. Taanith fol. 16. 1. We do not therefore put in Jod between the letters Lamed and Mem in the word Jerusalem that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalem may be retained By the computation of Aben Ezra it is situate in the three and thirtieth degree of latitude For so he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c c c c c c Ab. Ezra in Numb 13. The latitude of Egypt is less than thirty degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the latitude of Jerusalem is three and thirty degrees The City JERUSALEM According to D r. Lightfoot d d d d d d Bab. Jomâ— fol. 12. 1. â—â— Megillah â—â— 26. 1. Hierusalem was not divided among the Tribes For the Tradition is that houses are not hired out at Jerusalem because they were no mans own R. Eleazar bar Zadok said nor beds also Therefore the Master of the family received the skins of the sacrifices from the Guests Abai saith You may learn this from hence That it is a custom that a man leave his earthen jug and also the skin of his sacrifices to his Host. The Gloss The inhabitants of Jerusalem did not let out their houses at a price to those that came to the feasts but granted them to them gratis Compare Matth. XXVI 17. Nevertheless the City was divided between the Tribe of Judah and Benjamin and the distinguishing line went through the very Court of the Temple e e e e e e Bab. in the place above What was in the lot of Judah The Mountain of the Temple the chambers of them that kept it the Courts And what in the lot of Benjamin The Porch of the Temple and the Temple and the holy of holies And a line went out of the lot of Judah and passed on into the lot of Benjamin and in it was the Altar built The Gloss The whole bredth of the outmost Court on the East part the whole Court of the Women the whole Court of Israel eleven cubits of the Court of the Priests These were within the lot of Judah From thence the Altar and thence forward to the West is within the lot of Benjamin In so exact distinction were these lots observed f f f f f f Ibid. fol. 15. â— in Gloss. that the South East corner of the Altar had no foundation because that small part was in the portion of Judah when the whole Altar ought to have been within the portion of Benjamin g g g g g g Maimon in Bethhabbech c. 7 Jerusalem was holy above other Cities girt with walls because in it they ate the lighter holy things and the second Tithe These also are those things which are spoken of Jerusalem They do not permit a dead body to remain a night in it They do not carry the bones of a dead body through it they do not let out houses in it in it they do not let out a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Proselyte inhabitant in it they do not allow a Sepulchre except the Sepulchres of the house of David and the Sepulchre of Huldah the Prophetess which were there from the days of the former Prophets nor in it do they suffer a dunghill by reason of creeping things nor do they bring out of it into the streets scaffolds set up against the walls by reason of defilement nor in it do they make chimnies by reason of the smoke nor do they nourish cocks in it for the sake of the holy things nor do the Priests nourish cocks throughout the whole land of Israel for the sake of purity nor is there in it a house for shutting out suspected of the Leprosie nor is it polluted with Leprosie nor is it become any way a City
On which place Kimchi thus He placed me upon a very lofty mountain That mountain was the Mount of the Temple for the Temple was to be built in a mountain as before And the City Jerusalem is near it on the South And Lyranus again after the reciting the explication of some upon that verse and his rejecting it And therefore saith he the Hebrews say and better as it seems that the Prophet saw two things namely the City and the Temple and that the Temple was in the North part but the City in the South part Behold Reader Zion on the North part in the Psalmist and the City on the South part in the Prophet The things which make for this in Josephus are various and plain enough which nevertheless we cannot frame into arguments before the buildings of better note in Sion or in the upper City be viewed Of which the Reader must be mindful namely that the Name of Sion after the return out of Babylon was grown into disuse but the more vulgar was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper Town CHAP. XXIII The buildings of more eminent note in Sion WE shall first take knowledge of the buildings themselves and then as much as we may of their situation I. The Kings Court claims the first place in our view Concerning which are those words a a a a a a Joseph de Bell. lib. 2. cap â—9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cestius having wasted the other places of the City came at length into the upper City Sion and encamped against the Kings Court. When the Romans had fired Acra and levelled it with the ground b b b b b b Ibid. lib. 6. cap. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seditious rushing into the Court into which by reason of the strength of the place they had conveyed their goods call away the Romans thither And afterwards c c c c c c Ibid. cap. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But when it was in vain to assault the upper City without Ramparts as being every where of steep access Cesar applies his army to the work c. II. The House of the Asmoneans and the Xystus or open Gallery d d d d d d Ibid. lib. 2. cap. 28. King Agrippa calls the people of Jerusalem together into the Xystus and sets his sister Berenice in their view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Upon the house of the Asmoneans which was about the Xystus in the further part of the upper City III. There was a Bridge leading from the Xystus unto the Temple and joyning the Temple to Sion e e e e e e Idem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bridge joyned the Temple to the Xystus f f f f f f Idem Antiq. lib. 14. cap. 8. When Pompey assaulted the City the Jews took the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and broke down the bridge that led thence into the City But others received the army and delivered the City and the Kings Court to Pompey g g g g g g Idem de Bello lib. 6. cap 40. And Titus when he besieged the Seditious in the Court in the upper City raises the engines of four Legions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. on the West side of the City against the Kings Court But the associated multitude and the rest of the people were before the Xystus and the Bridge You see these places were in the upper City and you learn from Josephus that the upper City was the same with the Castle of David or Sion But now that these places were on the North side of the City learn of the same Author from these passages that follow He saith plainly that the Towers built by Herod the Psephin Tower the Hippic Tower c. were on the North. h h h h h h Ibid. lib. 5. cap. 12. Titus saith he entrenched two furlongs from the City on the angular part of the wall near the Psephin Tower where the circuit of the wall bends from the North towards the West And in the Chapter next after The Psephin Tower lift up it self at the corner of the North and so Westward And in the same Chapter describing the compass of the outmost wall i i i i i i Ibid. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It began on the North at the Hippic Tower and went on the Xystus And when he had described those Towers he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To those Towers situate on the North was joyned on the inside the Court What can be clearer The Court was in the upper City or Sion but the Court was joyned to the outmost Northern wall Therefore Sion was on the North. Add to these those things that follow in the story of Pompey produced before When the Court was surrendred into Pompey's hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He encamped on the North part of the Temple And of Cestius l l l l l l Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being come to the upper City he pitched against the Kings Court And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He attempted the Temple on the North side We shall not urge more at this time There will occur here and there to us as we proceed such things as may defend this our opinion against which what things are objected we know well enough which we leave to the Reader to consider impartially But these two we cannot pass over in silence which seem with an open face to make against us I. It may be objected and that not without cause that Sion was in the Tribe of Judah but Jerusalem in the Tribe of Benjamin But now when the land of Judah was on the South part of Jerusalem and Mount Sion is to be reckoned within the lot of Judah how could this be when Jerusalem which was of the lot of Benjamin laid between Judea and Sion I answer 1. No necessity compels us to circumscribe Sion precisely within the portion of Judah when David conquered it not as he was sprung of Judah but as he was the King of the whole Nation 2. But let it be allowed that Sion is to be ascribed to Judah that dividing line between the portion of Judah and Benjamin concerning which we made mention before went not from the East to the West for so indeed it had separated all Jerusalem from all Sion but it went from South to North and so it cut Jerusalem in two and Sion in two so that both were in both Tribes and so also was Mount Moriah II. It is objected that at this day a Hill and Ruins are shewn to Travailers under the name of Sion and the Tower of David on the South part of the City I answer But let us have leave not to esteem all things for Oracles which they say who now shew
those places since it is plain enough that they mistake in many other things and let it be without all controversie that they study not so much truth in that affair as their own gain I wish less credit had been given to them and more search had been made out of Scripture and other Writers concerning the situation of the places CHAP. XXIV Some buildings in Acra Bezetha Millo MOunt Sion did not thrust it self so far Eastward as Mount Acra and hence it is that Mount Moriah is said by Josephus to be situate over against Acra rather than over against the upper City for describing Acra thus which we produced before a a a a a a Joseph De bello lib. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is another Hill called Acra which bears the lower City upon it steep on both sides in the next words he subjoyns this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against this was a third Hill speaking of Moriah The same Author thus describes the burning of the lower City b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. lib. 6. cap. 35. Then they fired the Archivum and Acra and the council-Councel-house and Ophla and the fire destroyed unto the Palaces of Hellen which were in the middle of Acra I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum Whether he means the Magistrates Court or the Repository of the antient Records according to the different signification of the word we do not determine There were certainly sacred Records in the Temple and civil Records no doubt in the City where Writings and Memorials of Sales Contracts Donations and publick Acts c. were laid up I should more readily understand this of their Repository then of the Magistrates Court because presently after the council-Councel-house is distinctly named II. Acra That is either the buildings which were upon the very head and top of the Mount or some Garrison or Castle in the Mount In which sense that word doth not seldom occur in the History of the Maccabees and in Josephus III. The Councel-house He mentions elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councel and that as it seems in the upper City For he saith that c c c c c c Ibid. lib. 5. cap. 13. the outmost wall on the North began at the Hyppic Tower and went forward to the Xystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence touching upon the Councel or the Court it went onward opposite against the West walk of the Temple The Councel in the upper City you may not improperly interpret the Court of the King the council-Councel-house in the lower City the Councel of the Sanhedrin whether it went when it departed from the Tabernae IV. Ophla Ophel Nehem. III. 26. d d d d d d Ibid. There was also a fourth Hill saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called Bezetha situate over against Antonia and divided from it with a deep ditch Now Bezetha if you would render it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might call it The New City And yet there is a place where he seems to distinguish between Bezetha and the New City for he saith concerning Cestius e e e e e e Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cestius passing over set fire upon Bezetha so called and the New City Bezetha was seated on the North part of Antonia and that and Caenopolis or the New City filled up that space where Sion ended on the East and was not stretched out so far as Acra was f f f f f f Idem In the place before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The City abounding with people crept by little and little out of the walls and on the North side of the Temple at the hill making a City went onward not a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a fourth Hill is inhabited which is called Bezetha c. Interpreters differ about Millo g g g g g g Kimchi in 2 Sam. 5. There is one who supposes it to be a large place appointed for publick meetings and assemblies h h h h h h R. Esaias there Another interprets it of heaps of Earth thrown up against the wall within whence they might more easily get up upon the wall and when David is said to build Millo that he erected Towers upon these heaps and banks Some others there are who understand it of the Valley or Street that runs between Jerusalem and Sion and so it is commonly marked out in the Maps When in truth Millo was a part of Sion or some hillock cast up against it on the West side Let that be observed 2 Chron. XXXII 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he restored or fortified Millo of the City of David or as our English reads in the City of David The seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fortification of the City of David When therefore David is said to build Millo and more inwards it is all one as if he had said he built on the uttermost part of Sion which was called Millo more inwardly to his own Castle And Joab repaired the rest 1 Chron. XI 8. i i i i i i Joseph de Bell. lib. 5. c 13 The Street or Valley running between Sion and Acra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say The Valley or Street of Cheesmongers There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The market of Beams which Josephus joyns with Bezetha and the New City l l l l l l Id. ibid cap. 39. Cestius saith he wasted Bezetha and Caenopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is called the Bean market with flames CHAP. XXV Gihon the same with the fountain of Siloam I. IN 1 Kings I. 33 38. That which is in the Hebrew Bring ye Solomon to Gihon And they brought him to Gihon is rendred by the Chaldee Bring ye him to Siloam And they brought him to Siloam Where Kimchi thus Gihon is Siloam and it is called by a double name And David commanded that they should anoint Solomon at Gihon for a good omen to wit that as the waters of the fountain are everlasting so might his Kingdom be So also the Hierusalem Writers a a a a a a Hieros Sotah fol. 22. 3. They do not anoint the King but at a fountain as it is said Bring Solomon to Gihon The bubblings up of Siloam yielded a type of the Kingdom of David Esa. VIII 6. Forasmuch as this people refuseth the waters of Shiloah that go softly c. Where the Chaldee Paraphrast thus Because this people are weary of the house of David which deals gently with them as the waters of Siloam slide away gently And R. Salomon Siloam is a fountain whose name is Gihon and Siloam See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. That fountain was situate on the West part of the City but not far
some do to interpret these words of Jeremiah in any plain or probable sense unless you imagine that which is most false that the valley of Hinnom was situate Northwardly Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fish gate That was also Southward Of it mention is made Zeph. I. 10. Where the Seventy have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something obscure Many conjecture this gate was called the fish gate because fish were carried into the City through it I rather because it was the fish market as the sheep gate was the market for sheep Zephaniah addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall howl from the second The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Salomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bird gate perhaps the gate near unto which fowls were sold. Kimchi reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Ophel more plain indeed but I ask whether more true This Bird-gate perhaps was that which is called the Old-gate Nehem. III. 6. Near the corner looking South West we suppose the fountain of Siloam was and that partly being perswaded by the words of Josephus before alledged partly being induced to it by reason it self For hence flowed that fountain by the South wall Eastwardly to the sheep-gate as we suppose thence the river somewhat sloping bends towards the North into the valley and ends at length in the Pool of Siloam at the foot of Mount Sion On the West was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gate of the valley vers 13. being now gotten to the foot of Mount Acra And 2. A thousand Cubits thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Esquiline or dung gate vers 14. And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fountain gate vers 15. not that of Siloam nor of Draco but another And now we are come to the Pool of Siloam and to the foot of Sion whether they went up by certain steps vers 15. The Pool of Siloam was first a fountain and a river on the West without the walls but at last Manasseh the King inclosed all 2 Chron. XXXIII 14. that the City might be more secured of water in case of a seige taught it by the example of his grandfather Ezekiah but more incommodious 2 Chron. XXXII 3. The wall went forward along burying places of David another Pool and the House of the strong vers 16. And not much after it bended Eastwardly and now we are come to the North side See vers 19. 20. At the turning of this corner Herod built the most famous Psephin Tower of which Josephus thus b b b b b b Joseph de Bell. lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On the North West corner the admired Psephin Tower lifts up it self near which Titus encamped c. There was no gate on this North side The buildings which were inward are mentioned Nehem. III. vers 20 21 22 23 24. and the Hippic Tower is mentioned by Josephus On the East were 1. A Tower advancing it self in the very bending of the North East corner Within was the Kings house and the Court of the Prison vers 25. 2. The water gate of which is mention Nehem. XII 37. 3. Ophel and the horse gate Nehem. III. 27 28. of which mention is also made Jer. XXXI 40. Whence was the beginning of the valley of Ben-Hinnom which running out below the City Southward at last bent into the West Therefore the water-gate led into the valley of Kidron but the horse-gate into the valley of Hinnom at that place touching on the valley of Kidron 4. The gate Miphkad The Vulgar calls it The gate of judgment 5. Not far distant thence was the South East corner And thence a little on the South side was the sheep-gate whence we first set out Let us add the words of Josephus describing how the outmost wall went c c c c c c Joseph in the place above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It began on the North at the Hippic or Horse Tower and extended to the Xystus or Open Gallery then touching upon the Councel-house it ended at the East walk of the Temple On the other side Westwardly beginning from the same Tower it stretched along by a place called Bethso to the Gate of the Essenes and thence it inclined to the South behind the fountain Siloam and hence it bowed again Eastwardly unto Solomons Pool and passed on to a certain place which they call Ophla and joyned to the East Walk of the Temple In which words let us observe two things for the asserting the Procession that we have gone 1. That this description proceeds from the North to the West the South and the East 2. That Ophla or Ophel lay between the South East corner and the porch of the Temple which cannot at all be conceived if you begin Nehemiahs delineation at any other place then where we have To these may be added the situation of Siloam of which those things spoken in Josephus and the Scripture can in no manner be said if you reckon it to be near Sion Let us add also the procession of the Choire Nehem. XII 31. They went up upon the wall and went forward on the right hand to the dung-gate the fountain-gate the City of David c. vers 37. Let those words They went forward on the right hand vers 31. be observed which could not be unless according to the procession which we have laid down if so be they went up on the wall on the inside of the wall which it is rough and strange not to think The other part of the Choire went on the left hand towards the South West and to the gate of Ephraim and the old gate and the fish gate c. vers 29. Of the gate of Ephraim nothing was said in the delineation given Chap. III. Mention also is made of it 2 Kings XIV 13. where the corner gate is also spoke of concerning which also here is nothing said In Nehemiah seems to be understood that place where formerly was a gate of that name but now under the second Temple was vanished CHAP. XXVII Mount Moriah WHerefore a a a a a a Bab. Taanith fol. 16. 1. is it called Mount Moriah R. Levi bar Chama and R. Chaninah differ about this matter One saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thence instruction should go forth to Israel The other saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thence should go forth fear to the Nations of the world b b b b b b Maimon in Beth habbechir cap. 2. Juchas fol. 9. 1. Midr. Till 41. 2. It is a Tradition received by all that the place where David built an Altar in the Threshing floor of Arauna was the place where Abraham built his upon which he bound Isaac where Noah built his when he went out of the Ark that in the same place was the Altar upon which Cain and Abel offered that Adam
thus The spittle of any unclean person is unclean and defiles But strangers of another Country are as unclean among us as those that have a flux Now the strangers dwelt in the upper street Here I remember the story of Ismael ben Camithi the High Priest d d d d d d Avoth R. Nathan fol. 9. 1. who when he went out on the day of Expiation to speak with a certain Heathen Captain some spittle was sprinkled upon his cloths from the others mouth whereby being defiled he could not perform the service of that day his brother therefore officiated for him V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of the Butchers VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of those that dealt in Wool e e e e e e Erubbin cap. 10. hal 9. In the Butchers street which was at Jerusalem they locked the door on the Sabbath and laid the key in the window which was above the door R. Jose saith That this was in the street of those that dealt in Wool Josephus hath these words f f f f f f De bello lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the new City there was a Wool-market and Braziers shops and a market of garments VII g g g g g g Rosh hashanah cap. 2. hal 5. At Jerusalem was a great Court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Jaazek where the Cities were gathered together namely that they might testifie concerning the New Moon and there the Sanhedrim took them into examination and delicious feasts were made ready for them there that they might the more willingly come thither for the sake thereof VIII h h h h h h Parah cap. 3 hal 2. Some Courts also were built upon a rock under which there was made a hollow that by no means any sepulchre might be there Hither they brought some teeming women that they might be delivered there and might there also bring up their children And the reason of that curiosity was that those children there born and brought up where they were so secure from being touched by a sepulchre might be clean without doubt and fit to sprinkle with purifying water such as were polluted with a dead carkase The children were shut up in those Courts until they became seven or eight years old So R. Solomon who also cites Tosaptoth where nevertheless it is until they are eighteen years of age And when the sprinkling of any one is to be performed they are brought with the like care and curiosity to the place where the thing is to be done riding upon Oxen because their bellies being so thick might defend them the more securely from the defilement of any sepulchre in the way IX There were not a few Caves in the City hollowed out of the rock which we observed concerning the hollowed floor of the Temple i i i i i i Joseph de Bell. lib. 7. c. 7. Into one of these Simon the Tyrant betook himself with his accomplices when he dispaired of his affairs Of whom you have a memorable story in the place quoted X. Besides the Pool of Siloam of Bethesda of Solomon if that were not the same with Bethesda k k k k k k Idem ibid. lib. 5. cap. 30. there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow-pool before Antonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond-pool on the Northside of the City XI We cannot also pass over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Taanith cap. 3 hal 8. The stone of things lost where publication was made concerning any thing lost or missing XII We conclude with the Trench brought round the City by Titus wherein he shut it up in the siege m m m m m m Joseph de Bello lib. 5. cap. 13. Beginning from the Tents of the Assyrians where he encamped he brought a Trench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nether new City the upper was the hill Bezetha the nether was a place somewhat lower on the East of Sion and thence along Kidron to Mount Olivet Thence bending to the South he shut up the Mountain round to the rock called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dove-cote and the hill beyond which lies over the valley of Siloam From thence bending on the West he came even into the vale of the fountain After which ascending along the Sepulchre of Anan the chief Priest and inclosing the mountain where Pompey pitched his tents he bended to the North side and going forward as far as the Village which is called The House or place of Turpentine perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that taking in the Sepulchre of Herod he came Eastwardly to his own Entrenchment CHAP. XXXVI Synagogues in the City and Schools R. a a a a a a Hieros Chetub fol. 35. 3. Phinehas in the name of R. Hoshaia saith There were four hundred and sixty Synagogues in Jerusalem every one of which had a house of the book and a house of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A house of the book for the Scripture that is where the Scripture might be read and a house of doctrine for Traditions that is the Beth Midrash where Traditions might be taught These things are recited elsewhere and there the number ariseth to four hundred and eighty b b b b b b Idem Megillah fol. 73. 4. R. Phinehas in the name of R. Hoshaia saith There were four hundred and eighty Synagogues in Hierusalem c. We do not make enquiry here concerning the numbers being varied the latter is more received and it is made out by Gematry as they call it out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Esa. I. 21. c c c c c c R. Sol. In Esa. 2. 1. We find in Pesikta R. Menahem from R. Hoshaia saith four hundred and eighty Synagogues were in Hierusalem according to the Arithmetical value of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph is not computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Alexandrians is mentioned by the Talmudists concerning which also the Holy Scripture speaks Act. VI. 9. d d d d d d Hieros in Megill in the place above and Juchas fol. 26. 2. Eleazar ben R. Zadok received for a price the Synagogue of the Alexandrians and did his necessary works in it The Alexandrians had built it at their own charge This story is recited by the Babylonian Talmudists and they for Alexandrians have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Braziers For so they write e e e e e e Bab. Megill fol. 26. 1. The Synagogue of the Braziers which was at Jerusalem they themselves sold to R. Eleazar c. The Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workmen in brass The reason why the Alexandrians were so called you may fetch perhaps from this story f f f f f f
be rooted out partly they propound to themselves to reproach her while they compare that City for the most part Heathen with Ekron the City of Beelzebub When the Asmoneans had snatched away this City out of the hand of the Grecians the name of it was changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The taking of the Tower Shur as the Gemarists tell us in the place alledged or as the Author of Juchasin b b b b b b Juchas fol. 74. 1. The taking of the Tower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzur or as the Jerusalem Talmudists unless my conjecture deceives me c c c c c c Hieros Shevith fol. 36. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Sider Whether out of these words you can make out the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of Strato it is your part to study that certainly was the denomination of this place before it was called Cesarea It was distant six hundred furlongs or thereabout from Jerusalem that is seventy five mile as Josephus relates in that story of an Essene Jew that prophesied d d d d d d Joseph Antiq. lib. 13. cap. 19. â—â— Bâ—â— lib. 1. cap. â—3 Who when he saw Antigonus the brother of Aristobulus passing by in the Temple having been now sent for by his brother indeed that he might be slain by treachery O strange saith he now it is good for me to die because that which I foretold proves a lie For Antigonus lives who ought this day to die and Stratoes Tower is the place appointed for his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is distant six hundred furlongs hence and there remains yet four hours of day But the very time makes my prediction false Having said these things the old man remained perplexed in his thoughts but by and by news was brought that Antigonus was slain in a certain place under ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a certain dark passage which also was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stratoes Tower Herod built the City to the honour and name of Cesar and made a very noble haven at vast expences e e e e e e Idem ibid cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He built all the City with white stone and adorned it with most splendid Houses in which especially he shewed the natural greatness of his mind For between Dori and Joppa in the middle of which this City lay it happened that all the Sea coast was destitute of Havens c. He made the greater Haven of Pireus c. And at the mouth of it stood three great statues c. There were houses joyning to the Haven and they also were of white stone c. Over against the Havens mouth was the Temple of Cesar situate upon a rising ground excellent both for the beauty and greatness of it and in it a large statue of Cesar c. The rest of the works which he did there was an Amphitheatre a Theatre and a market all worthy to be mentioned c. See more in Josephus Cesarea was inhabited mixedly by Jews Heathens and Samaritans Hence some places in it were profane and unclean to the Jews f f f f f f Hieros Nazir fol. 56. 1. R. Nichomi bar R. Chaija bar Abba said My father passed not under the Arch of Cesarea but R. Immi passed R. Ezekiah R. Cohen and R. Jacob bar Acha walked in the Pallace of Cesarea when they came to the Arch R. Cohen departed from them but when they came to a clean place he again betook himself to them This story is recited Beracoth fol. 6. 1. and there it is said that they walked in the palace of Zippor g g g g g g Id. Gittin fol. 43 2. One brought a bill of divorce from the Haven of Cesarea Concerning which when judgment was had before R. Abhu he said There is no need to say It was written I being present and I being present it was sealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Haven of Cesarea is not as Cesarea Of the various strifes and uproars between the Cesarean Greeks and Jews in which the Jews always went by the worst Josephus hath very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h De Bello lib. 2. cap. 23. Another disturbance saith he was raised at Cesarea of the Jews mingled there rising up against the Syrians that were in it The Contest was about priority and chiefdom and it was transacted before Nero i i i i i i Ibid. cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the Greeks of Cesarea overcame c. Where the Reader will observe that the Syrians and Greeks are convertible terms l l l l l l Ibid. In this City were the first seeds of a direful war by reason of Work-shops built by a certain Greek of Cesarea near a Synagogue of the Jews m m m m m m Ibid. cap. 3â— Twenty thousand men were slain there afterwards on one Sabbath day You may read of more seditions and bloodshed at that place before the destruction of the Nation in the Author quoted Long after the destruction of it here the Schools and Doctors of the Jews flourished so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbines of Cesarea are celebrated every where in the Talmudical books I. R. Hoshaia Rubba or the Great n n n n n n Hieros Trâ—mith fol. 47. 1. R. Jochanan said We travailed to R. Hoshaia Rubba to Cesarea to learn the law II. o o o o o o Juchas in fol 7. 1. R. Abhu R. Abhu appointed divers sounds of the trumpet at Cesarea p p p p p p Id. ibid. R. Abhu sent his son from Cesarea to Tyberias to the University c. The q q q q q q Hieros Avod Zar. fol. 44. 4. Cutheans of Cesarea asked R. Abhu saying Your Fathers were contented with our things why are not ye also He answered Your fathers corrupted not their works but you have corrupted them III. R. Achavah and R. Zeira r r r r r r Id. Challah fol. 57. 1. R. Mena said I travailed to Cesarea and I heard R. Achavah and R. Zeira VI. R. Zerikan s s s s s s Id. Pesachin fol. 28. 1. R. Mena said I heard R. Zerikan at Cesarea V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Idem Trumoth fol. 47. 4. R Prigori of Cesarea VI. u u u u u u Id. Pesachin fol. 30. 1. Ulla of Cesarea And VII x x x x x x Id. Rosh Hashanah fol. 59. 3 R. Ada of Cesarea and R. Tachalipha c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mention is made of y y y y y y Id. Nazir fol. 56. 1. the Synagogue Mardatha or Maradtha of Cesarea we do not enquire of the reason of the name for it is written elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z
〈◊〉 unto the Lake of Gennesaret to comprise all the Lake of Gennesaret within it Look into Adrichomius to say nothing of others and compare these words of Josephus with him Hither perhaps is that to be reduced which hath not a little vexed Interpreters in Jos. cap. XIX where Jordan is twice mentioned in desining the limits of the Tribe of Nephthali vers 33. The outgoings of the border hence was to Jordan and vers 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The going out from thence that is from the South border was to Jordan in Judah towards the Sun rising What hath the land of Nephthali to do with Jordan in Judah I answer Juda that is Judea is here opposed to Galilee Judah is not here spoken of as opposed to the other Tribes Before ever the name of Samaria was risen the name of Galilee was very well known Jos. XX. 7. and so was the name of Judea and at that time one might not improperly divide the whole land within Jordan into Galilee and Judea when as yet there was no such thing as the name of Samaria The words alledged therefore come to this sense as if it had been said The North bounds of Naphthali went out Eastwardly to Jordan in Galilee in like manner the South bounds went out Eastwardly to Jordan now running into Judea that is the Country without Galilee which as yet was not called Samaria but rather Judea The bounds certainly of the land of Nephthali seem to touch Jordan on both sides both on the North and the South and so to contain the Sea of Genesaret within its bosom according to that which is said by the Talmudists before alledged and those also men of Tiberias While I am discoursing of Jordan and this Lake let me add this moreover concerning the boat of Jordan d d d d d d Hieros Shabb. fol. 7. 1. R. Jacob bar Aidai saith in the name of R. Jochanan Let no man absent himself from Beth Midrash for this question was many a time propounded in Jabneh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The boat or barge of Jordan why is it unclean Nor was there any who could answer any thing to it until R. Chaninah the son of Antigonus came and expounded it in his City The boat of Jordan is unclean because they fill it with fruit and sail with it down from the Sea unto the dry land and from the dry land into the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews themselves being interpreters is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A small vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Ship Josephus hath these words e e e e e e Jos. de bell lib. 2. cap. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having gathered together all the boats in the Lake they were found to be two hundred and thirty and there were no more than four mariners in each CHAP. LXXII Tiberias ALL the Jews declare almost with one consent that this was a fortified City from antient times even from the days of Josua and was the same with Rakkath of which mention is made Jos. XIX 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Hieros Megill fol. 70. 1. Rakkath is Tiberias say the Jerusalem Gemarists And those of Babylon say the same and that more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Megill fol. 5. 2. 6. 1. It is clear to us that Rakkath is Tiberias And when after a few lines this of Rabbi Jochanan was objected When I was a boy I said a certain thing concerning which I asked the Elders and it was found as I said namely that Chammath is Tiberias and Rakkath Zippor it is thus at last concluded Rabba said Who is it to whom it was said that Rakkath is not Tiberias For behold when any dyes here in Babylon they lament him there at Tiberias after this manner The Hearse of a famous man deceased in Sheshach Babylon whose name also is of note in Rakkath is brough hither thus lament ye him O ye lovers of Israel O Citizens of Rakkath come forth and bewail the dead of Babylon When the Soul of R. Zeira was at rest thus one lamented him The land of Babylon conceived and brought forth delights the land of Israel nourished them Rakkath said Wo to it self because she lost the Vessels of her delights Therefore saith Rabba Chammath is the same with the warm baths of Gadar and Rakkath is Tiberias This City touched on the Sea so that the Sea served on one side for a wall to it Hence is that in the place but now cited Rabh Hezekiah read the book of Esther in Tiberias on the fourteenth day of the month Adar and also on the fifteenth day see Esth. IX 21. doubting whether it were compassed with walls from the days of Josua or not But who would doubt this of Tiberias When it is written And the senced Cities were Ziddim Zer Chammath Rakkath and Chinnereth But it is clear to us that Rakkath is Tiberias The reason therefore why he doubted was this because on one side it was enclosed by the Sea instead of a wall But if it were so why did he doubt Because truly it was no wall When the Tradition is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A City which hath a wall but not fortified walls the contiguous houses are for such walls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Tiberias is excepted which hath the Sea for a wall So also R. Simeon Ben Jochai in the Jerusalem Gemara just now alledged Among the Cities fortified with walls Tiberias is excepted as having the Sea for a wall What fortune this City underwent under the name Rakkath remains unknown Herod the Tetrarch put the name of Tiberias upon it and built the City for the sake and memory of Tiberius Cesar. The Etymology of which place while the Gemarists deduce elsewhere namely either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tob reja because it was fair to behold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was Betiborah in the Navel or middle c. they seem rather to sport out of a luxuriant wit than to be ignorant of the thing it self CHAP. LXXIII Of the situation of Tiberias WHEN I read Pliny of the situation of this City and compare some things which are said by Josephus and the Talmudists with him I cannot but be at a stand what to resolve upon here Pliny thus of the situation of it a a a a a a Plin. Nat. Hist lib. 5. cap. 15. The lake of Genesar is compassed round with pleasant Towns on the East Julias and Hippo on the South Tarichea by which name some call the lake also on the West Tiberias healthful for its warm waters Consult the Maps and you see Tiberias in them seated as it were in the middle shore of the Sea of Genesaret equally distant almost from the utmost South and North coasts of that Sea Which seems well indeed to agree with Pliny but illy with Josephus and
Beror Chel A Feast is there a Feast is there These things are something obscure and do require light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beror Chel seems to design a place but what place Indeed the Sanhedrin of R. Jochanan was in Jafne but his Consistory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his seat of Judgment seems to be distinguished from the Sanhedrin So Paul was brought up at the feet of Rabban Gamaliel not in his Sanhedrin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Consistory or School So you may conjecture that Rabban Jochanan besides that he sat President of the chief Sanhedrin had his peculiar Consistory in Jafne it self or in some neighbour place That which follows A Tradition The sound of mills c. is cleared by the Glossers The sound of mills in Burni was a sign that there was a Circumcision there as if it had been publickly proclaimed The Infants week expires in this place And the sound of a mill was a sign that spices were ground to be applied to the wound of the Circumcision It was a time of persecution wherein it was forbidden to circumcise they feared therefore by any publick notice to make known that there was to be a Circumcision but they appointed this sign A candle in Beror Chel The Gloss writes The light of one candle in the day time but many candles burning in the night gave a sign as if one had given notice by a publick Proclamation that a feast of Circumcision was there c. Another Gloss is thus They were wont to light candles at a Circumcision It was also a custom to spread a Table cloth at the door hence is that A custom prevailed at Jerusalem that as long as the Table cloth was spread at the door travailers went in The Aruch writes thus a a a a a a Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of persecution they could not celebrate publick matrimony nor publick Circumcision therefore they did them secretly wheresoever therefore were lighted candles on the lintel of the door they knew that there was a wedding feast there and wheresoever was the sound of mills there was a Circumcision The Jerusalem Talmudists add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Châ—tubâ— fol. 25. 3. Although the Persecution ceased yet that custom ceased not The Babylonian Talmudists go on Go to R. Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Pekiin In the Jerusalem Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekiin in this story that follows c c c c c c Chagigah fol. 75. 4. R. Jochanan ben Bruchah and R. Eliezer the blind travailed from Jabne to Lydda and received R. Josua in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekiin Go to Rabban Gamaliel to Jabne Go to Rabbi Akiba to Bene Barak Go to R. Mathia to Roma Go to R. Chananiah ben Teradion to Siâ—ni To R. Jose to Zippor To R. Judah ben Betirah to Nisibin To R. Josua to the Captivity viz. to Pombiditha To Rabbi to Beth-Shaaraim To the wise Men in the chamber Gazith CHAP. XCVII The Cities of the Levites COncerning them see Numb Chap. XXXV and Jos. Chap. XXI a a a a a a Maimon in Shemittâ—h Vejobel cap. 13. The suburbs of the Cities of the Levites were three thousand cubits on every side viz. from the walls of the City and outwards as it is said From the walls of the City and outwards a thousand Cubits and thou shait measure from without the City two thousand Cubits Numb XXXV 4 5. The former thousand were the Suburbs and the latter two thousand were for Fields and Vineyards They appointed the place of burial to every one of those Cities to be without these bounds for within them it was not lawful to bury a dead corps Do you ask the reason It was not so much for the avoiding Pollution which might be contracted from a Sepulchre as by reason of the Scribes curious interpretation of the Law that saith The Suburban lands of these Cities were given to the Levites for their Cattel and Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for all their living creatures Numb XXXV 3. therefore say they Not for the dead or for burial b b b b b b Id. in Roâ—zeaâ— cap 8. All the Cities of the Levites were Cities of refuge but with this distinction from those six which were properly so called that those six afforded refuge to every one that dwelt in them whether he betook himself thither for that end or no but the other Levitical Cities were not so And also that the unwitting Manslayer flying to those six Cities dwelt there at free cost without paying any rent for his house but in the other Levitical Cities he lived not at free cost Those forty eight Cities of the Levites were so many Universities where the Ministerial Tribe distributed in companies studied the Law became learned and thence scattered through the whole Nation dispersed learning and the knowledge of the Law in all the Synagogues Two things are not without good reason to be observed here which perhaps are not seriously enough observed by all I. The setled Ministry of the Church of Israel was not Prophets but Priests and Levites Mal. II. 7. For it was not seldom when there were no Prophets and the Prophets send the people to the Priests for instruction Hag. II. 11. and Mal. in the place mentioned already II. That Tithes were granted to the Priests and Levites not only when they ministred at the Altar or in the Temple but when they studied in the Universities and preached in the Synagogues Behold the method of Gods own Instituion God chuseth Israel to be a peculiar people to himself to this chosen people he gives a Law and a Clergy on the Clergy he enjoyns the study of the Law to their studies he suits Academical Societies on the Universities he bestows Lands and Tithes on the Synagogues he bestows Tithes and University men And the Schools of the Prophets were little Universities and Colleges of Students For their Governor they had some Venerable Prophet inspired with the Holy Spirit and that partook of Divine Revelations The Scholars were not inspired indeed with the same Prophetical Spirit but received Prophesies from the mouth of their Master He revealed to them those things that were revealed to him of the Will of God and the state of the people of the times and events of Israel and above all of the Mysteries of the Gospel of the Messias of his coming times death resurrection and those things that were to be done by him In these small Universities the Prophets who prophesied of the grace that should come as the Apostle Peter speaks enquired diligently of Salvation searching what or what manner of time that was which was pointed out by the Spirit of Christ that was in them when he foretold the sufferings of Christ and the Glory that should follow These things not to be fetched out by the meer and bare study of the
she was now returned home from her Cozin Elizabeth See Luke 1. 56. and compare Gen. XXXVIII 24. The Masters of the Traditions assign this space to discover a thing of that nature A Woman o o o o o o Maim in Geâ—â—â—hin cap. 1. â—aâ—â—â— in Ieâ—aâ—â—â—n cap. 4. â—â—etabboth cap. 5. largely say they who is either put away from her husband or become a Widdow neither marrieth nor is espoused but after ninety days Namely that it may be known whether she be big with child or no and that distinction may be made between the offspring of the first husband and of the second In like manner a husband and wife being made proselytes are parted from one another for ninety days that judgment may be made between children begotten in holiness that is within the true Religion See 1 Cor. VII 14. and children begotten out of holiness VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Ioseph being a just man c. THERE is no need to wrack the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just to fetch out thence the sense of gentleness or mercy which many do for construing the clauses of the verse separately the sense will appear clear and soft enough Joseph being a just man could not would not indure an adulteress but yet not willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make her a publick example being a merciful man and loving his wife was minded to put her away privily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make her a publick Example This doth not imply death but rather publick disgrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make her publick For it may not without reason be enquired whether she would have been brought to capital punishment if it had been true that she had conceived by adultery For although there was a Law promulged of punishing adultery with death Levit. XX. 10. Deut. XXII 22. and in this case she that was espoused would be dealt withal after the same manner as it was with her who was become a wife yet so far was that Law mollified that I say not weakned by the Law of giving a bill of Divorse Deut. XXIV 1. c. that the husband might not only pardon his adulterous wife and not compel her to appear before the Sanhedrin but scarcely could if he would put her to death For why otherwise was the bill of Divorse indulged Joseph therefore endeavours to do nothing here but what he might with the full consent both of the Law and Nation The Adulteress might be put away she that was espoused could not be put away without a bill of Divorse concerning which thus the Jewish Laws p p p p p p Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap 1 A woman is espoused three ways by mony or by a writing or by being lain with And being thus espoused though she were not yet married nor conducted into the mans house yet she is his wife And if any shall lye with her beside him he is to be punished with death by the Sanhedrin And if he himself will put her away he must have a bill of divorse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put her away privily Let the Talmudic Tract Gittin be looked upon where they are treating of the manner of delivering a bill of Divorse to a wife to be put away among other things it might be given privately if the husband so pleased either into the womans hand or bosom two witnesses only present VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a Virgin shall be with child THat the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet denotes an untouched Virgin sufficiently appears from the sense of the place Esa. VII King Achaz there was affraid lest the enemies that were now upon him might destroy Jerusalem and utterly consume the House of David The Lord meets with this fear by a signal and most remarkable promise namely that sooner should a pure Virgin bring forth a child thaâ— the family of David perish And the promise yields a double comfort namely of Christ hereafter to be born of a Virgin and of their security from the imminent danger of the City and house of David So that although that Prophesie of a Virgins bringing forth a son should not be fulfilled till many hundreds of years after yet at that present time when the Prophesie was made Ahaz had a certain and notable sign that the house of David should be safe and secure from the danger that hung over it As much as if the Prophet had said Be not so troubled O Ahaz does it not seem an impossible thing to thee and that never will happen that a pure Virgin should become a Mother But I tell thee a pure Virgin shall bring forth a son before the House of David perish Hear this O unbelieving Jew and shew us now some remainders of the House of David or confess this Prophesie fulfilled in the Virgins bringing forth or deny that a sign was given when a sign is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is being interpreted § In what language Matthew wrote his Gospel I. All confess that the Syriac Language was the Mother Tongue to the Jewish Nation dwelling in Judea and that the Hebrew was not all understood by the common people may especially appear from two things 1. That in the Synagogues when the Law and the Prophets were read in the original Hebrew an Interpreter was always present to the Reader who rendred into the Mother Tongue that which was read that it might be understood by the common people q q q q q q Bab. Megill fol. 25 c. Massech Sopherim cap. 11. 12 c. Hence those rules of the office of an Interpreter and of some places which were not to be rendred into the Mother Tongue 2. That Jonathan the son of Uzziel a Scholar of Hillel about the time of Christs birth rendred all the Prophets that is as the Jews number them Joshua Judges Samuel the Books of the Kings Esaiah Jeremiah Ezekiel and the twelve lesser Prophets into the Chaldee Language that is into a Language much more known to the people than the Hebrew and more acceptable than the Mother Tongue For if it be asked why he translated them at all and why he translated not rather into the Mother Tongue which was known to all and if it be objected concerning S. Matthew and S. Paul that writing to the Jews one his Gospel the other his Epistle to the Hebrews must have written in the Syriac Tongue if so be they wrote not in Hebrew that they might be understood by all We answer First It was not without reason that the Paraphrast Jonathan translated out of the Hebrew original into the Chaldee Tongue because this Tongue was much more known and familiar to all the people than the Hebrew The holy Text had need of an Interpreter into a more known Tongue because it was now in a Tongue not known at all to the Vulgar For none knew the
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
out of the Hebrew Text. The Duty of this Interpreter and the Rules of his duty you may read at large in the k k k k k k Megill cap. 4. Maimon in Tephillah cap. 12. c. Massecheth Sopherim cap. 10. c. and elsewhere Talmud The use of such an Interpreter they think was drawn down to them from the times of Ezra and not without good reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hieros Megill fol. 74. 4. And they read in the book of the Law That was the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explaining That was the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And added the meaning They are the accents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 m m m m m Hieros Megill fol. 75. 1. Bab. Bava kama fol. 82. 1. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 together in the Synagogue IV. Synagogues were antiently builded in fields n n n n n n Bab. Beracoth fol. 2. 1. To the evening recital of the Phylacteries are to be added two Prayers going before and two following after Where the Gloss thus The Rabbins instituted that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 o o o o o Fol. 69. 3. Rabbenu Asher upon the same Tract Antiently their Synagogues were in fields therefore they were affraid to tarry 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be recited But the following times brought back their Synagogues for the most part into the Cities 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 p p p p p Maim in Tephill cap. 8. 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 q q q q q Chap. 6. 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 Blessed r Beracoth fol. 8. 1. 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 Synagogue 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Levite 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fifth 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh Denoting by these words the order of the Readers and measuring out hereby the portion read by each one Thus I suppose 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 â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Bab. Bâ—rac fol. 17. 1. What is the privilege of Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This that their sons read in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their husbands recite in the School of the Doctors Where the Gloss thus The boys that were Scholars were
goes out and so all will be discovered One of them by chance put on his sandals the wrong way for sandals were open both ways so that one might put in his foot either before or behind but he putting on his the wrong way his footsteps when he went out seemed as if he went in and so their hiding place was discovered to the enemies c. Mony therefore in the girdle and provision in the scrip were forbidden the Disciples by Christ First that they might not be careful for temporal things but resign themselves wholly to the care of Christ. Secondly they ought to live of the Gospel which he hints in the last clause of this verse The workman is worthy of his hire That therefore which he had said before Freely ye have received freely give forbad them to preach the Gospel for gain but he forbad not to take food cloathing and other necessaries for the the preaching of the Gospel Two coats and shoes are forbidden them that they might not at all affect pride or worldly pomp or to make themselves sine but rather that their habit and guise might bespeak the greatest humility VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who in it is worthy In the Talmudick language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who deserves VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake off the dust of your feet THE Schools of the Scribes taught That the dust of Heathen land defiled by the touch f f f f f f Tosapht ad Kelim cap. 1. The dust of Syria defiles as well as the dust of other Heathen Countries g g g g g g Bab. Sanhedr fol. 12. 1. A Traditioner writer saith They bring not herbs into the land of Israel out of a Heathen land But our Rabbins have permitted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What difference is there between these R. Jeremiah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of their dust is among them The Gloss is They take care lest together with the herbs something of the dust of the Heathen land be brought which defiles in the tent and defiles the purity of the land of Israel h h h h h h Id. Schabb. fol. 15. 2. By reason of six doubts they burn the Truma The doubt of a field in which heretofore might be a Sepulchre The doubt of dust brought from a Heathen land c. Where the Gloss is this Because it may be doubted of all the dust of a Heathen land whether it were not from the sepulchre of the dead i i i i i i Gloss in Sanhear fol. 5. 2. Raâ—bi saw a certain priest standing in a part of the City Aco which part was without the bounds of the land of Israel He said to him is not that Heathen land concerning which they have determined that it is as unclean as a burying place See Pisk Tosaph k k k k k k In Sanhedr cap. 1. artic 30. Therefore that Rite of shaking the dust off the feet commanded the disciples speaks thus much Wheresoever a City of Israel shall not receive you when ye depart by shaking off the dust from your feet shew that ye esteem that City however a City of Israel for a Heathen prophane impure City and as such abhor it VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall sâ—ourge you in their Synagogues BEZA here as he does very often when he cannot explain a place suspects it For thus he writes When I neither find Synagogues elsewhere to have their names from houses of Judgment as the Hebrews speak nor that civil punishments were taken in Synagogues I suspect this place But without any cause for I. In every Synagogue there was a Civil Triumvirate that is three Magistrates who judged of matters in contest arisiâ—g within that Synagogue which we have noted before II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Sâ—â—hâ—dâ— cap. 1. hal 2. Scourging was by that Beneh of Three So that fivefold scourging of St. Paul 2 Cor. XI 24. was in the Synagogue that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By that Bench of Three Magistrates such as was in every Synagogue It is something obscure that is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But beware of men Of whom else should they beware But perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men may occur in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men in these forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Men of the great Assembly and The Men of the House of Judgment c. But we will not contend about it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye shall not have gone over the Cities of Israel c. YE shall not have travailed through the Cities of Israel preaching the Gospel before the Son of man is revealed by his Resurrection Rom. 1. 4. Lay to this Acts III. 19 20. Repent ye therefore and be converted that your sins may be blotted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the times of refreshment may come for ye expect refreshment and consolation under the Messiâ—s And he may send Jesus Christ first preached to you And ver 26. To you first God raising up his son sent him to bless you c. The Epoche of the Messias is stated from the resurrection of Christ. VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub See Chapter XII Verse 24. VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ye hear in the ear WE have observed before that allusion is here made to the manner of the Schools where the Doctor whispered out of the Chair into the ear of the Interpreter and he with a loud voice repeated to the whole School that which was spoken in the ear m m m m m m Bab. Sanhedr fol. 7. 2. They said to Judah bar Nachmani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpreter of Resh Lachish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you stand for his Expositor The Gloss is To tâ—ll out the Exposition to the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he shall whisper to you We cannot here but repeat that which we produced before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctor whispered him in the ear in Hebrew And we cannot but suspect that that custom in the Church of Corinth which the Apostle reproves of speaking in the Synagogue in an unknown tongue were some footsteps of this Custom We read of whispering in the ear done in another sense namely to a certain woman with child which longed for the perfumed flesh n n n n n n Bab. Joâ—a fol. 82. 2. Therefore Rabbi said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go whisper her that it is the day of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They whispered to her and she was whispered that is she was satisfied and at quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach ye upon the house tops Perhaps allusion is made to that Custom o o o o o o Bab. Schabb. fol. 35. 2. when the Minister of the Synagogue on the
for Jesus they did Luk. XXIII 27 28. The reason of this difference is not to be sought from the kind of the death but from the persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did not bewail for a person led out to execution but they lamented inwardly in their hearts m m m m m m Ibid. You will wonder at the reason which the Gloss thus gives you They did not openly bewail him upon this account that his being vilified when no body openly lamented him might help to attone for him but they sorrowed for him in their hearts for this did not tend to his honour nor lessen the attonement These were better instructed who lamented for Christ both as to the thing and person VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Golgotha BEZA pretends that this is writ amiss for Golgoltha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when yet it is found thus writ in all Copies But the good man censures amiss since such a leaving out of letters in many Syriack words is very usual you have this word thus writ without the second λ by the Samaritan Interpreter in the first Chapter of Numbers VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They gave him vinegar to drink mingled with gall TO * * * * * * In Bab Sanhedr fol. 43. 1. those that were to be executed they gave a grain of Myrrh infused in wine to drink that their understanding might be disturbed that is that they might lose their senses As it is said Give strong drink to them that are ready to die and wine to those that are of a sorrowful heart c. And the Tradition is That some women of quality in Jerusalem allowed this freely of their own cost c. But it makes a scruple that in Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinegar with gall in Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine mingled with myrrh If wine why is it called vinegar If wine mingled with Myrrh why gall Ans. The words of Mark seem to relate to the custom of the Nation those of Matthew to the thing as it was really acted I understand Mark thus They gave him according to the custom of the Nation that cup which used to be given to those that were led to execution but as Matthew has it not the usual mixture namely wine and frankincense or myrrh but for the greater mockage and out of more bitter rankor vinegar and gall So that we may suppose this cup not to have been prepared by those honourable women compassionating those that were to die but on purpose by the Scribes and the other persecutors of Christ studying to heap upon him all kind of ignominy and vexation In this cup they afterwards dipped a spunge as may be supposed See the 48th verse VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parted my Garments OF stoning we have this account n n n n n n Sanhedr cap. 4. hal 3. When he is now four cubits from the place of stoning they strip him of his clothes and if it be a man they hang a cloth before him if a woman both before and behind These are the words of R. Juda but the wise say A man is stoned naked a woman not naked So that it is plain enough he was crucified naked VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Thieves SEE in Josephus who they were that at that time were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how much trouble and pains the Governours of Judea were at to restrain and root out this cursed sort of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o De Bell. lib. 2. cap. 6. Ezekias the chief Robber was subdued by Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Ibid. One Simon stragling about with the robbers with whom he associated burnt the palaces in Jericho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. pp pp pp pp pp pp Ibid. cap. 22. Felix having caught the chief Robber Eleazar who for twenty years had wasted the Country with fire and sword sent him to Rome and many others with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. q q q q q q Ibid. cap. 23. Another kind of Robbers sprang up in Jerusalem who slew men in the day-time and in the midst of the City c. qq qq qq qq qq qq Bab. Baâ—a Mâ—zia fol. 8â— 2. There is a rule set down and the art shew'd of discovering and apprehending Robbers Go to the victualing houses at the fourth hour the Gloss That was the hour of eating and they went all to the victualing-houses to eat and if you see there a man drinking wine and holding the cup in his hand and sleeping c. he is a thief lay hold on him c. Among the monsters of the Jewish routs preceding the destruction of the City the multitude of Robbers and the horrible slaughters committed by them deservedly claim the first consideration which next to the just vengeance of God against that most wicked Nation you may justly ascribe to divers originals 1. It is no wonder if that Nation abounded beyond measure with a vagabond dissolute lewd sort of young men since by means of Polygamy and the divorces of their wives at pleasure and the Nations unspeakable addictedness to lasciviousness and whoredoms there could not but continually spring up bastards and an off-spring born only to beggary or rapine as wanting both sustenance and ingenuous education 2. The foolish and sinful indulgence of the Council could not but nurse up all kind of broods of wicked men while they scarce ever put any one to death though never so wicked as being an Israelite who must not by any means be touched 3. The opposition of the Zâ—lots to the Roman yoke made them study only to mischief the Romans and do all the mischief they could to those Jews that submitted to them 4. The Governours of Judea did often out of Policy indulge a licentiousness to such kind of rapines that they might humble that people they so much hated and which was continually subject to insurrections by beating them as it were with their own clubs and sometimes getting a share in the booty Thus Josephus concerning Florus r r r r r r De Bell. lib. 2. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He spoiled all the people and he did in effect proclaim that all might go out in the Country to rob that he might receive a share in the spoils And thus a sword that first came out of their own bowels was sheathed in them VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wagging their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shake the head with the Rabbins signifies irreverence and lightness VERS XLVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eli Eli lama sabacthani 1. ALL the rout indeed and force of Hell was let loose at that time against Christ without either bridle or chain He calls it himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power of darkness Luk.
thus They do not breed such cattel in the Land of Israel that they feed not down the fields now the fields in the Land of Israel do belong without doubt to some Israelite But they fed in the deserts that is where field was not distinguished from field but all was common Hence you may understand what is signified by the Desert of Ziph of Maon of Tekoah c. namely a Region or Country near to Cities where also were scattered houses but especially either Champaign where no fences were to make distinction of Lands or Mountainous and that which was barren and without improvement III. There is no need to speak of the deserts that were altogether desolate and without inhabitant such as the Deserts of Arabia of Lybia c. SECT II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness of Iudah PErhaps I shall be laughed at if I distinguish between the Wilderness of Judah and the Wilderness of Judea And formerly such a distinction did deserve laughter but when the name of Idumea as I have shewed swallowed up a great part of Judea then it was not only to be born with but necessary also to distinguish between the Wilderness of Judah of which Josh. XV. 61. and the Title of Psal. LXIII and the Wilderness of Judea where John Baptized The Title of that Psalm in the original Hebrew is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of David when he was in the desert of Judah But the Greek Interpreters render it A Psalm of David when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wilderness of Idumea And the Vulgar A Psalm of David when he was in the desert of Idumea acting the part of no good Interpreters but of no ill Paraphrasts So Jer. IX 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon Idumea and upon Edom. If you ask where David was when he composed that Psalm it is answered 1 Sam. XXIV 1. In the wilderness of Eugaddi and if you search further for the precise place it was there where the Castel Masada was afterwards built For I doubt not at all that that place as c c c c c c De Bell. lib. 7. cap. 13. Josephus describes it was the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rocks of the wild Goats I appeal here to the Maps and their Authors in whom Engedi and Masada and Lots Cave are placed not very far from the utmost North coast of Asphaltites let them say whether Idumea stretched out it self so far If not let them correct the Interpreters whom we have named and though it be so they might shew by what authority they place those places there and let them friendly correct me putting them far elswhere SECT III. A Scheme of Asphaltites and of the Wilderness of Judah or Idumea adjacent WE are now indeed out of our bounds but we hope not out of the bounds of truth Therefore in one or two words we thus confirm the situation that we have assigned to these places I. In Gen. X. 19. Gaza and Sodom are made to lye in a parallel line II. Lasha is Callirrhoe So Jonathan renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Lasha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Callirrhoe So also d d d d d d Sect. 37. Bereshith Rabba and the e e e e e e Megill fol. 71. 2. Jerusalem Talmudists in the places cited at the Margent You have the situation of it in Pliny on the same coast with Macherus f f f f f f Nat. Hist. lib. 5. cap. 16. Arabia of the Nomades looks upon Asphaltites on the East Macherus on the South On the same side is Callirrhoe a warm spring of a medicinal wholsomness And now let it be observed from the place alledged out of Genesis that after the same manner as Sidon and Gaza the limits on the West part are placed so are Sodom and Lasha seated on the East one on the South and the other on the North and the other Cities stood in this order From Lasha Southward Zeboim after it Admah after it Gomorrha and after it on the utmost Southern coast Sodom III. g g g g g g De Bell. lib 4. cap. 27. The Asphaltites saith Josephus is extended in length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Zoar of Arabia and Deut. XXXIV 3. Moses from Mount Nebo beheld Zoar from the utmost bounds of the land on that side as he had beheld the utmost bounds of it from other sides IV. Engedi is Hazezon Tamar so the Targum Onkelos in Gen. XIV 7. See 2 Chron. XX. 2. and Tamar was the utmost South border Ezek. XLVII 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Bereshith Rabba Sect. 26. V. i i i i i i Solin cap. 38. The border of Judea saith Solinus was the Castle Masada And that not far from Asphaltites l l l l l l Plin. lib. 5. cap. 17. m m m m m m De Bell. lib. 4. cap. 24. Josephus indeed saith that this Castle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not far from Jerusalem which seems to thwart me in placing it as I have done But besides that we might contend about that reading when it is very usual with Historians to use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not far off and near in a very wide and loose sense one can hardly build any thing upon this So Solinus n n n n n n Solin in the place above Callirrhoe is a fountain very neer Jerusalem when yet how far off was it And in Strabo o o o o o o Geograph lib. 8. Lecheus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Port neer Italy when yet it was distant many hundreds of miles Masada in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matsada which implies fortification and that with good reason when that Castle was fortified even to a miracle The name is taken from 1 Sam. XXIII 14 24. where the Seventy the Syriack and Arabick seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resh and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth For they read in the former place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the strait places and in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Maserem otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the strait places The Syriack and Arabick read Masroth as though they had read in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So p p p p p p Antiq. lib. 6. cap. 14. Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He David with those that were with him went up to the strait place of Mastheri SECT IV. The Wilderness of Iudea where Iohn Baptist was THUS far we have lanched out into the Wilderness of Judah or Idumea and that the more willingly because in describing it I have described also some part of new Idumea of which discourse was had in the Chapter aforegoing Now we seek 〈◊〉 〈◊〉
out of which one Course of Priests proceeded were gathered together into a stationary City and lodged in the Streets In the morning he who was the first among them said Arise Let us go up to Zion to the house of the Lord our God An Ox went before them with gilded horns and an Olive crown upon his head The Gloss is That Ox was for a Peace-offering and the Pipe played before them until they approached near to Jerusalem When then they came to Jerusalem they crowned their first fruits that is they exposed them to sight in as much glory as they could and the chief men and the high Officers and Treasurers of the Temple came to meet them and that to do the more honour to them that were coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the workmen in Jerusalem rose up to them as they were in their shops and saluted them in this manner O our brethren Inhabitants of the City N. ye are welcome The Pipe played before them till they came to the Mount of the Temple When they came to the Mount of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even King Agrippa himself took the basket upon his shoulder and went forward till he came to the Court the Levites sung I will exalt thee O Lord because thou hast exalted me and hast not made mine enemies to rejoyce over me Psal. XXX 1. While the basket is yet upon his shoulder he recites that passage Deut. XXVI 3. I profess this day to the Lord my God c. R. Judah saith when he recites these words A Syrian ready to perish was my Father c. vers 5. he casts down the basket from his shoulders and holds his lips while the Priest waves it hither and thither The whole passage being recited to vers 10. he placeth the basket before the Altar and adores and goes out CHAP. V. Dalmanutha Mark VIII 10. I. A Scheme of the Sea of Genesaret and the places adjacent II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of Widowhood Zalmon Thence Dalmanutha MAtth. XV. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And came to the coasts of Magdala Mark VIII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Came into the parts of Dalmanutha The story is one and the same and that Country is one and the same but the names Magdala and Dalmanutha are not so to be confounded as if the City Magdala was also called Dalmanutha but Dalmanutha is to be supposed to be some particular place within the bounds of Magdala I observe the Arabick Interpreter in the London Polyglot Bible for Dalmanutha in Mark reads Magdala as it is in Matthew in no false sense but in no true interpretation But the Arabick of Erpenius his edition reads Dalmanutha Erasmus notes saith Beza upon the place that a certain Greek Copy hath Magdala And Augustin writes that most Copies have Mageda But in our very old Copy and in another besides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the parts of Dalmanuthâ—… is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Coasts of Madegada If the name and situation of Magdala in the Talmudists had been known to these Interpreters I scarcely think they would have dashed upon so many uncertainties We have largely and plainly treated of it in another Volume out of those Authors and out of the same unless I mistake something may be fetched which may afford light to Marks Text of Dalmanutha Which thing before we take in hand perhaps it will not be unacceptable to the Reader if we describe the Sea of Genesaret and the places adjoyning by some kind of delineation according to their situation which we take up from the Hebrew Writers SECT I. A Scheme of the Sea of Genesaret and the places adjacent COmparing this my little Map with others since you see it to differ so much from them you will expect that I sufficiently prove and illustrate the situation of the places or I shall come off with shame I did that if my opinion deceive me not a good while ago in some Chapters in the Chorographical Century I will here dispatch the sum total in a few lines I. a a a a a a Megill fol. 6. 1 Hieros Erub fol. 23. 4. Id. Kiddush fol. 64. 3. Id. Shtviith fol. 36. 3. Chammath was so called because of the warm baths of Tiberias from which it was so very little distant that as to a Sabbath days journey the men of Tiberias and the men of Chammath might make but one City It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Gadara not only to distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Pella that is Callirrhoe but because a part of it was built upon the bank of Gadara and another part upoâ— the bank of Nephthali or Tiberias the bridge lying between which shall be shewn presently Tiberias stood touching on the Sea b b b b b b Megill in the place above for on one side it had the Sea for a Wall Genesaret was a place near Tiberias where were Gardens and Paradises They are the words of the Aruch Capernaum we place within the Country of Genesaret upon the Credit of the Evangelists Matth. XIV 34. and Mark VI. 53. compared with Joh. VI. 22 24. c c c c c c Joseph in his own life Taricha was distant from Tiberias thirty furlongs Bethmaus four furlongs Magdala was beyond Jordan for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala of Gadara and that which is said by the Talmudists d d d d d d Hieros in â—â—ubh in the place above The Gadarens might by the permission of R. Juda Nasi come down to Chammath on the Sabbath and walk through it unto the furthest street even to the bridge is expressed and expounded by them in the same place That the people of Magdala by the permission of R. Juda Nasi went up to Chammath c. From which single tradition one may infer 1. That Magdala was on the bank of Gadara 2. That it was not distant from Chammath above a Sabbath days journey 3. That it was on that side of Chammath which was built on the same bank of Gadara by which it reached to the bridge above Jordan which joyned it to the other side on the bank of Galilee e e e e e e Joseph in his own life Hippo was distant from Tiberias thirty furlongs With which measure compare these words which are spoken of Susitha which that it was the same with Hippo both the derivation of the words and other things do evince R. Juda saith f f f f f f Bereshiâ—h rab Sect. 31. The Monoceros entred not into Noahs Ark but his whelps entred R. Nehemiah saith Neither he nor his whelps entred but Noah tyed him to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he made furrows in the waves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much space as is from Tiberias to Susitha And again g g g g g g Ibid. Sect. 32. The
way that where ever any thing occurs in the Holy Scripture that is either terrifying or disgraceful or threatning the Jews commonly apply it to the Gentiles as by numberless instances might be confirmed These Interpreters therefore having gotten such a subject in this Psalm and according to the custom of the Nation applying it to the Gentiles they heap together passages from other places of the Scripture which they either believe or would have to look the same way loading and stigmatizing the poor Heathen with odious characters enough for to them the Jews make no doubt but assuredly believe all those things do appertain III. Our Apostle follows their quotations exactly transcribes their words approves the truth of the thing but disproves the falshood of the application vers 19. q. d. You Jews expound these things of the Gentiles only as if they did not in the least belong to your selves And with the same design likewise have your Interpreters multiplied this heap of quotations having their Eye on them But ye must know that whatever things the Law saith it saith to them who are under the Law CHAP. VIII VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the earnest expectation of the creature c. THERE is a twofold key hanging at this place that may unlock the whole and make the sense plain and easie 1. The first is this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the whole Creation vers 22. and we meet with it twice elsewhere in the New Testament Mark XVI vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Gospel to every creature Col. I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel which was preached to every creature Now it is apparent enough what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these places viz. all Nations or the Heathen World For that which in S. Mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach the Gospel to every creature in S. Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go and teach all Nations teaching them The very phrase in this place lays claim to that very Interpretation I have also observed upon that place of S. Mark that that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature is applied by the Jews to the Gentiles and that by way of opposition to Israel 2. The second is that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 20. which indeed is not unfitly rendred vanity but then this vanity is improperly applied to this vanishing changable dying state of the Creation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity doth not so much denote the vanishing condition of the outward state as it doth the inward vanity and emptiness of the mind So the Apostle speaking of the Gentiles concerning whom he speaks here tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became vain in their imaginations a a a a a a Rom. I. 21. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles walk in the vanity of their mind b b b b b b Ephes. IV. 17. So also that The Lord knoweth the thoughts of the wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are vain * * * * * * 1 Cor. III. 20. To all which let me add this observation further that throughout this whole place the Apostle seemeth to allude to the Israelites bondage in Egypt and their deliverance out of it with a comparison made betwixt the Jewish and the Gentile Church When God would deliver Israel from his bondage he challengeth him for his Son and his first-born Exod. IV. 22. And in like manner the people of the Gentiles do earnestly expect and wait for such a kind of manifestation of the Sons of God within and among themselves The Romans to whom this Apostle writes knew well enough how many and how great predictions and promises it had pleased God to publish by his Prophets concerning gathering together and adopting Sons to himself among the Gentiles the manifestation and production of which Sons the whole Gentile World with a neck as it were stretched out doth now wait for VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the creature was made subject to Vanity THE Gentile World were subject to Vanity of mind but how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willingly but by reason of him who hath subjected the same May we not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it became vain willingly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was made subject to Vanity not willingly For let us recur to the very first original of Gentilisme that is to the first confusion of Languages by reason of the attempt to build the Tower at Babel I confess there are some passages in the Gloss of the Targumists upon this matter Gen. XI that might move laughter but as to the sum and scope of the thing they are worth weighing c c c c c c Targ. Hieros Ionath They said Go to let us build us a City and a tower and let its head reach unto the top of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us make us an house of worship in the top of it and let us put a sword into his hand that he may wage war for us against our enemies before we be scattered abroad upon the face of the whole Earth We may smile indeed at that sigment about the Idol and the Sword c. But certainly they do not altogether miss the mark when they hint to us that this Tower was built upon an Idolatrous account So the Talmudists d d d d d d Sanhedr fol. 109. 1. It is a tradition R. Nathan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all intent upon Idolatry And hence it is that they commonly say That that generation hath no part in the world to come Nor indeed does the severity of the punishment viz. the confusion of Languages by which true Religion was lost in the World argue any less but that they sinned against God in the highest degree in that wicked enterprize They were inclinable to Idolatry willingly and of their own accord but that they were subjected to that Vanity proceeded from the just indignation and vengeance of God The whole World lay under Heathenism from the first confusion of Languages to the bringing in of the Gospel among all Nations two thousand years and upwards And in this its most miserable condition who could not but observe that God was angry VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be delivered from the bondage of corruption THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes yea very frequently in the Holy Scriptures denotes sinful corruption so 2 Pet. I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption through lust 2 Cor. XI 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your minds should be corrupted 1 Cor. XV. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Evil communication corrupts good manners c. So that the sense of the Apostle in this place seemeth to be this The Gentile World shall in
the most power of godliness There is a form and a power of godliness and as much difference between them as between a picture taken to the Life and the live person of whom the picture is taken A form of godliness is like an apparition of a dead person that carries the resemblance of him when he was alive but it is but an empty airy Phantasm an apparition no substance but the power of godliness is that that is substantial and hath life in it a living Religion a fruitful Religion a Religion with power as it is 2 Tim. I. 7. God hath given us not the Spirit of fear but of power I cannot but observe that in 1 Tim. IV. 8. the distinction betwixt bodily exercise and godliness Bodily exercise profiteth little but godliness is profitable to all things By bodily exercise he means strictness or austerity used upon the body upon a Religious account much fasting watching lying hard faring hard and even severity upon a mans self The Papists will tell you brave stories of such persons and brag of the stupendious austerity of their Saints Hermits Anchorits Cloisterers how hard they faired how they watched how hard they lay what cold what heat they endured whereas when all is done all that may prove a clean distinct thing from godliness and may prove but little profitable I might speak at large what godliness is as distinct from this what the power of godliness is as distinct from the form and wherein true Religiousness shews forth the power of godliness but I will give you only the Apostles brief description of all Jam. I. 27. Pure Religion and undefiled before God and the Father is this To visit the Fatherless and the Widdows in their affliction and to keep himself unspotted from the World True Religion is that that brings forth the fruits of charity and purity The power of godliness is that that appears in charity and purity to visit the Fatherless and Widdows and to keep unspotted from the World Need I much discourse to shew what a sad cheat Satan puts on them that he deceives to be enemies to the power of godliness If time would permit I might reckon by particulars First Is it not a base cheat of Satan to make men his drudges and deputies to vent his spleen In the Fable the Fox uses the Cats foot to take the apple out of the fire Satan puts such mens fingers into the fire to serve his own turn Sometimes wicked men are instruments in the hand of God to punish the wicked and God when he hath done with the rod throws it into the fire but to be an instrument in the hand of the Devil to persecute godly men is a dreadful cheat of the Devil to bring men to it and if that rod scape fire you might say There is no God Secondly T is a base cheat to bring men to account it godliness to hate godliness to do God service by doing him disservice to cheat men even out of their wits to think it Religion to hate persecute and destroy those that will not be as irreligious ceremonial profane and evil as themselves An old trick that began in Cain 1 Joh. III. 12. and hath been in fashion too much in all time Thirdly To deceive men that profess the Gospel to persecute the Gospel is to cheat men to the very height of iniquity Some think this carries a great smatch of the sin against the Holy Ghost Certainly it will be hard for you to name a greater impiety Error in Religion is sad and lamentable corruption in manners is sinful and deplorable but to persecute and hate the power of godliness breaths the very breath and lungs of the Devil A SERMON PREACHED AT ELY Novemb. V. MDCLXXII 2 PET II. 15. Who have forsaken the right way and are gone astray following the way of Balaam the son of Bozor who loved the wages of unrighteousness THE last days of Jerusalem are charactered in Scripture in one regard the best of times in another the worst The best in regard of the dealing of God the worst in regard of the dealing of men For I. As to the dealing of God In the last days of that City for so is that expression to be understood most commonly when we meet with mention of the last days God sent his Son Heb. I. 2. In the last days of that City God poured down his Spirit Act. II. 17. In the last days of that City was the mountain of the Lords house exalted above the mountains and many Nations flowed unto it Es. II. 2. And in a word in the last days of that City were accomplished all the great things that God promised concerning Christ the coming of the Gospel and calling of the Gentiles The happiest times that ever came in regard of Gods actings II. But in regard of the actings of men the most unhappy and wretched For in those last days were perillous times 2 Tim. III. 1. In those last times there were those that departed from the faith 1 Tim. IV. 1. In those last times were Mockers 2 Pet. III. 2. And in a word in those last times were many Antichrists 1 John II. 18. By which saith the Apostle we know that they are the last times And hence the generation of those times are pictur'd so black and ugly all along the New Testament An evil and adulterous generation Mat. XII 39. An untoward generation Act. II. 40. A generation of vipers Mat. XXIII 33. And in a word a generation that no man can speak out their wickedness for so the Prophet means Esay LIII 8. Who shall declare his generation Meaning the wickedness of the generation wherein Christ lived The men the Apostle speaks of in the words of the Text are the worst of that generation as that generation was the worst of all before it That the very dregs of time and these the very dregs of those dregs In so much that if you would give forth a lot to find out the wickedest generation of men and the wickedest men of the generation that had been from the beginning of the world till those times that generation and those men would be taken How these men are pictured at large in their proper ugly colours and complection in those places in the Epistles to Timothy in the Epistle of Jude and this Chapter all along you may read at leisure What their Character is in the words that are before us gives a fair conjecture what they are in their full description and the words speak them bad and bad again though they say no more of them They have forsaken the right way and are gone astray c. They are gone out of the right way and have betaken them to the wrong and have chosen even the worst of wrong ways the way of Balaam Of him and of his actings you have the story in Numb XX and forwards and the Apostle gives a very fair Epitome of it here in a very few
not received it When we see a person in worse state than our selves we commonly look upon our selves as some body whereas we should look up to him that hath made the difference And do we see a poor miserable creature and look upon him with scorn And do we not rather think Might not God have made me as poor and miserable as this poor wretch He might have clothed me with rags as well as this poor beggar He might have made me as silly as this poor Ideot Down great heart and proud and learn to ascribe all the comforts and benefits thou hast above any other poor soul where it is due and to ascribe nothing to thy self but guilt and sinfulness If we desire to be esteemed what is it to be esteemed by God He hath set all at one II. rate as men are in the lump if we desire to be of a better value it is wisdom to labour to be so in his eyes that so values all To esteem our selves is but a folly to labour to have others esteem us is but folly unless it be in an estimation that God will say Amen to it also Remember that of the Apostle It is not he whom man approveth but whom God approveth If we would be thought to be beautiful let it shine in the image of God if rarely decked let it be with his ornaments if to be learned remember that He that honoureth me I will honour A SERMON Preached upon JUDGES XI 39. And it came to pass at the end of two months that she returned to her Father who did with her according to his vow which he had vowed THE Apostle in the Epistle to the Hebrews Chap. XI reckoning up that noble Catalogue of men famous for faith and great actions under the Law at vers 32. mentions three that may seem to be something questionable and those are Gedeon and Samson and Jephtha men indeed that had done great acts but that in the close came off with some foul blot Gedeon Judg. VIII 27. made an Ephod and put it in his own City Ophrah and all Israel went thither a whoring after it Samson pulled down the house upon his own head and so became Felo de se or guilty of his own death And was not Jephtha guilty of the death of his own daughter That is the question we are now to look into I have lately shewn you the Heathen sacrificing men and women to their Gods and Heathenish Israelites sacrificing their children unto Moloch let us now consider whether Jephtha a man of a better Name and Religion fell not under the like miscarriage in sacrificing of his Daughter The Text tells us He did to her according to his vow which he had vowed And the resolution of the question lies in the resolution of another verse what his Vow was That you have at vers 30 31. And Jephtha vowed a vow unto the Lord and said if thou shalt without fail deliver the children of Ammon into mine hands Then it shall be that whatsoever cometh forth of the doors of my house to meet me when I come in peace from the children of Ammon shall surely be the Lords and I will offer it up for a burnt-offering A rash Vow as appears by his repenting and renting his garments vers 35. A rash Vow that he could not come off with either breaking or performing it but with sin If he performed it not he sinned in making a Vow that he might not perform If he performed it he sinned in performing a Vow that he might not make So that as the King of Syria once said Whether they came out for peace take them alive or whether they come for war take them alive So is Jephtha taken deadlily whether he hold his Vow or break it he is caught under a rash and sinful Vow as a man that hath a Wolf by the ears that whether he hold him or let him go he is in danger If he break his Vow how can he answer his taking such an ingagement upon him as not to keep If he hold it how can he answer making a Vow of so nice a performance The words of his Vow are read one way by some Interpreters and another way by others and there is one letter in the Hebrew Text breeds this diversity viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may signifie either And or Or. And accordingly some read it Whatsoever cometh forth of the doors of my house to meet me when I return in peace shall surely be the Lords And I will offer it up for a burnt offering And others read it Or I will offer it up As meaning if it be fit to be offered in sacrifice I will offer it in sacrifice but if it be not fit yet it shall be the Lords So some of your Bibles give intimation of this diversity of reading having one in the Text and the other in the Margin But in the Text you see it is And I will offer it up And so it is in the Greek Vulgar Italian French and so rendred also from the Eastern Languages Now what could meet him out of the doors of his house that was fit for sacrifice Nothing to be expected to come out thence but Men Women and Dogs and any of these yea the very Dogs might come out to meet him and welcom home their Master but none of these were sit to be sacrificed Nay a Dog is not fit to be dedicated to God any way For though there is a supposal Levit. XXVII 11. and a permission of dedicating and sanctifying an unclean beast to the Lord that was not fit to be sacrificed and that it might be redeemed for a sum of mony to be given to the Priest yet a Dog is particularly excepted in that prohibition Deut. XXIII 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Vow And do ye think Jephtha had his dog in his thoughts when he made his Vow That were more ridculous to imagine And if any were so simple as to imagine it it might be answered He could not think of his dog because he knew a dog could not be so consecrate to God Could he then think of a Bullock Ram Lamb Kid or Goat These were things indeed that were fit to sacrifice but a double objection lies against thinking that he thought of any of these The one is because he speaks of coming out of the doors of his house which no one will understand but of his dwelling house And it were ridiculous to think of Ox or Ram or Lamb or Goat coming out of his dwelling house And the other is that he speaks of coming to meet him which expression means to welcom him home as his Daughter went out to meet him to welcom him home Now it can little be imagined that he thought of any Bullock or Lamb or Goat coming out to meet him under any such notion Therefore these
River Arnon v. I. p. 36 Arabia is of large extent reaching from Euphrates to Egypt and is divided into three parts viz. Arabia Deserta Petraea and Foelix Arabia Deserta is full East of Judea and the Inhabitants thereof are in Scripture constantly called Men of the East Gen. 25. 6. Judg. 6. 3 c. Petraea so called from the City Petra or the rockiness of it reaches from thence to Egypt dividing Judea from Egypt saith Pliny Foelix is contained betwixt the Persian Gulph and the Red Sea and is divided from Petraea by the Black Mountains Ptol. v. I. p. 437. v. II. p. 9 352 501 Arad Vid. Ascalon Aram. Vid. Syria Ararat Mountains in Armenia Hieron upon one of which the Ark rested v. I. p. 8 Arbel A City of Galilee betwixt Zipporis and Tiberias It is also the name of a Valley perhaps adjoyning thereunto Joseph v. II. p. 77 80 Arca A Town in the Midland Phaenicia that gave name to a Tetrarchy saith Pliny at Libanus Borcard saith That the strong Hold Arachus built by Aracheus Son of Canaan is on or rather between the Borders of Libanus and Anti-Libanus From hence were the People called Arkites v. II. p. 312 314 328 Argob Vid. Trachone Arimathea Vid. Ramah Arnon Was a River or several Streams that divided the Land of Israel from Moab It was a Watry Country v. I. p. 36. v. II. p. 501 Arvadites A People in the North part of Canaan seated in Arad and Antarad call'd by Jonathan Lutasites perhaps from Latavin a place in Phaenicia mentioned in the Notitia v. II. p. 328 Arumah A City of which there is frequent mention in the Talmudical Writers distant from Caphar Shichin Four thousand Cubits and not far from Caphar Hananiah Vol. II. Pag. 58. Asamon A mountain in the middle of Galilee over against Sippor Joseph v. II. p. 76 Ascalon Gerar or Arad stood in the Country that was from thence called Gerariku and was in the Tribe of Judah though possess'd by the Philistines It was from Jerusalem 520 Furlongs or 65 Miles from Azotus 24 or 25 Miles from Gaza ten saith Mr. Sandys or as Antoninus 16 Miles from the River of Egypt 54 Miles from Eleutheropolis 24 Miles from Jamnia 20 Miles It was a place say the Jews much given to poysoning and South from thence was accounted Ethnick Land Vol. I. Pag. 44. V. II. P. 4 14 322. 681. There was also another Ascalon called The New which was built by Ezra and was 4 Parsae or 16 Miles from the Old and sixteen nearer Jerusalem than the Old saith Benjam Tudelensis v. II. p. 14 322 Asher Tribe was in Galilee and did extend it self from North to South even from Carmel to Sidon and Lebanon and lay betwixt Nephtoli running along with it in length and the Coasts of Tyre and Sydon or the Great Sea It abounded in Corn and Metallick Mines v. I. p. 21 431. v. II. p. 21 59 60 88 Ashteroth Karnaim called in the Samaritan Copy Aphinith Karaniah was in the Kingdom of Bashan the larger Region being called Astaroth and Karnaaim is added in a distinguishing sence Deut. 1. 4. The Jews say Ashtaroth Karnaim were two great Mountains with a Vally between by reason of the height of which the Sun never shone upon the Vally v. II. p. 363 Assyria or Kir divided from Mesopotamia by the River Tigris is improperly made the first of the four Monarchies v. I. p. 108 114 Athens the Metropolis of Attica where was a famous University a Synagogue of the Jews and the great Court of Areopagus v. I. p. 295 Athone in Joseph A City belonging to Aretas the Arabian King and seems to be the same with Thoana in Ptolomy which he placeth in Long. 67 30. Lat. 30 30. v. II. p. 502 Atolin or Hatolin famous in the Gemarists for the best Wine v. II. p. 50 Avites Region called in Scripture Hazerim Deut. 2. 23. and sometimes Shur and in the Eastern Interpreters Raphia This Country lay betwixt the River of Egypt and Gaza 44 Miles was part of New Idumea v. II. p. 4 292 Aulon A City of Moab Joseph v. II. p. 316 Auranitis or Abranitis is in the extreme Parts of the Land North and is so called from the Mountain Hauran there situated also vid. Hauran II. 361 365 366 Azem A Town whose Houses were in Judah but the Fields in Dan. v. II. p. 42 Azotus or Ashdod was taken from Judah and given to Dan. Bonfrer It was 270 Furlongs or 34 Miles from Gaza 24 Miles from Ascalon and two Miles from Jamnia Probably the Language there spoke was Arabick v. I. p. 108. v. II. p. 14 504 681. B. BAale Vid. Kiriath Jearim Baal-Shalishah 1 Sam. 9. 4. The Targum reads it The Land of the South the reason of which is given by the Gemarists because there was no Country throughout the Land of Israel where the Fruits of the Earth were so forward as in Baal-Shalishah Now such a Country they call Southern Fields It was not far from Mount Tabor Vol. II. Pag. 498 Babylon or Babel so called from the Confusion of Tongues It s also called The Desert of the Sea Isa. 21. 1. and in the Samaritan Version Lilâ—k It s in Scripture said to lye North of Canaan and was situated on Euphrates Vol. I Pag. 9 112 11â— Babylon was also say the Jews the name of a Region that extended it self from the River Azek or perhaps Azochis in Pliny to the River Juani or Joani perhaps Oenania in Amm. Marcellinus and above Diglath or Tigris unto Bagdaal and Avana and the lower Apamia and unto Acra Tulbankâ—na or Thelbelcane which Ptol. placeth Long. 78 30. Lat. 35. 30 Indeed by babylon the Jews understand all those Countries unto which the Babylonian Captivity was carried not only Chaldea but Mesopotamia also and Assyria and do say of them Whâ—â— soever dwells in Babylon is as though he dwelt in the Land of Israel and is reputed as clean There and in Egypt was in after-times the greatest number of Jews and it had of them three famous Academies viz. Nehardea Soâ—iah and Pombeditha v. I. p. 874. v. II. p. 365 505 681 798 800 874 Bahurim called also Alemeth and Almon both Bahurim and Alemeth sound as much as young Men was a Levitical Town in the Tribe of Benjamin and close by Jordan v. I. p. 66. v. II. p. 42 Bambyce called also Hierapâ—lis and by the Syrians Magog in the Tetrarchy of the Nazarins in Coelo-Syria Plin. v. II. p. 496 Bamoth-baal A City in the Plain of Peraea v. II. p. 81 Barchaim A place famous for Wheat near Jerusalem say the Jews v. II. p. 50 Basan Was first inhabited by the Rephaim and afterward was the Kingdom of Og. The name was afterward changed into Batanaea the Syrians changing S into T. It formerly contained Gamalis Gaulonis Batanaea and Trachonitis but afterward it was more especially applied to the South part of it and so it lay betwixt Galilee West and Trachonitis
places it was not above twenty or thirty yards over and had Fords In this River was Christ Baptized and probably where the Waters were divided by Joshua v. I. p. 128 478 528 v. II. p. 62 63 298 Jordan Region lay betwixt Jordan and Jericho and so on this side of the City and that and also toward Jerusalem v. II. p. 297 Jotopatah or Jodaphath A Town in the lower Galilee v. II. p. 57 75. There was a Valley of that Name v. II. p. 51 Ishmaelites near to the Midianites and Medanites with whom they lived so promiscuously that any of them did indifferently bear any of these Names Gen. 37. 28 36. v. I. p. 19 Issachar Tribe was the most Southern part of Galilee lying betwixt Zabulon North and Manasseh South It s length was fromward the Sea of Genesareth but not quite reaching to it to Carmel Kishon and the Great Sea Its breadth North to South from Manasseh to Mount Tabor and with Zabulon was about fifteen miles Issachar say the Jews is like a strong or bony Ass Gen. 49. 14. low before and behind and high in the middle and couches between two borders that is the valleys of Pislan and Jezreel v. II. p. 58 59 370 495 498 Iturea The same with Auranitis in Josephus It was so called either from Jetuâ— a son of Ismael Gen. 25. 15. or from Hâ—â—â—uri which signifies under-digging and so it sounds the same with Tragloditis the Country of those that dwell in Caves the Country being famous for Caves for which reason Pliny and Strabo speak of an Iturea in Cyrristica and Chalcis It was beyond Jordan and lay edging upon Arabia but was in Syria v. I. p. 453. v. II. p. 365 366 Judea as a division of the Country contained the Tribes Judah Benjamin Simeon and Dan and is ordinarily called the South by the Rabbins in opposition to Galilee Vol. I. Pag. 364. v. II. p. 13. As a Tribe it was divided into the Mountains the Plain and the South Num. 13. 30 c. The South lay toward Seir and Amalek from the Inlets into the Land at the utmost part of the Dead Sea having the Philistins upon the West This part reached to the rising of the Mountains not far below Hebron The Mountains called in Scripture The Hill-Country of Judah Josh. 21. 11 c. and by the Jews The Mount Royal began about Hebron and ran along Northward to and beyond Jerusalem having the Plain or Flat of Jordan skirting all along upon their East-side till Samaria and Galilee brought in another denomination The Plain joyns to the Mountainous Country on the East and though more level and low than that yet hath its Hills To the Plain Eastwardly joyns a Valley lower than the Plain which is the Coast of Sodom and at length that of Jordan This Tribe was incredibly populous and had several Priviledges as the intercalation of the Year c. Vol. I. Pag. 399. Vol. 2. p. 9 10 12 113 293 Judah Wilderness Josh. 15. 61. Psal. 63. Title was in Idumea the Less or the Wilderness of Engeddi Judea Wilderness for so they are to be distinguished was betwixt Jericho and Jordan and from Jericho onward toward Jerusalem both of them comparatively Desert but both populous and had many Towns Here John first taught Matth. 3. 1. and Christ was tempted whether two miles from Jericho at Quarantania as it s pointed out by some or further Southward along the Banks of the Dead Sea as the more Desert place v. I. p. 501 502. v. II. p. 295 297 499 Julias formerly Betharamphta built by Herod and called Julias in honor of the Emperors Wife it was in Peraea near to Jordan and at the influx of it into the Lake Genesareth The Maps have placed it further off v. II. p. 83. Vid. Bethsaida K. KArhjim or Karuthin A place of Note among the Jews for the best Wine Vol. II. Pag. 50. Kedar A Country in Arabia Gen. 25. 13. Isa. 21. 13 16. where the Inhabitants lived in Tents Psal. 120. 5. v. I. p. 108 Kehelathah The nineteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Keilah Where David raised the Siege of the Philistins It was in the Tribe of Judah Josh. 15. 44. It was say the Jews famous for Figs. v. I. p. 57. v. II. p. 50 Kenites were of two sorts 1. The Descendents of Canaan who were its likely so called from some Cain a Person of Renown in that Family These were planted East of Jordan Gen. 15. 19. Numb 24. 21. whereabout Moab and Ammon were seated v. II. p. 329 501. 2. There were of that Name of the Posterity of Jethro Father-in-Law of Moses so called from the Country Kain Num. 24. 22. who came with Joshua and Israel into the Land of Canaan and first resided about Jericho the City of Palm-trees Judg. 1. 16. and afterward removed into the South of Judah upon the Coasts of the Amalekites and in Saul's time were mingled with them These Kenites were the Root of the Rechabites Jerem. 35. and 1 Chron. 3. 55. And from them came the Essens a People that lives alone and of all other Nations most to be admired they are without any Woman c. saith Pliny who succeeded them in their habitation and austerity of Life residing on the Western shore of the Dead Sea These were called Salamaeans and so the Kenites are constantly translated by the Caldee Paraphrast There were some of the Kenites in Galilee Judg. 4. 17. v. I. p. 33 44 373. v. II. p. 7 499 Kenizzites were by original Canaanites called so perhaps from one Kenaz of that Family They dwelt East of Jordan whereabout afterward Maob Ammon planted and were one of the ten though not of the seven Nations the Jews say they were to possess v. II. p. 329 Ketsarah A little City Fortified from the time of Joshua that belonged to Zippor and was near to it v. II. p. 75 76 Kibroth-hattaavah or the graves of Lust Num. 11. 34. the thirteenth Mansion of the Israelites in the Wilderness Kiriath-jearim The City of the Woods Psal. 132. 6. was formerly called Baael 2 Sam. 6. 2. or Baalath 1 Chron. 13. 6. and was sometime reckoned to Judah sometimes to Dan Josh. 15. 29. and 19. 44. that is the Houses were of Judah and the Fields of Dan. v. I. p. 54. v. II. p. 42 Kirharaseth A City in Moab 2 Kings 3. 25. v. I. p. 85 Kirmion or Amana a River in the way to Damascus v. II. p. 62. Kishon A River that pours it self into the Sea not far from Carmel on the South 1 Kings 18. 40. and not as some place it on the North of it It 's called an ancient River Judg. 5. 21. or River of their Antiquities because in ancient times it was a Water of much Idolatry amongst them v. I. p. 49. v. II. p. 59. L. LAchish A City in the Tribe of Judah Josh. 15. 39. where Amaziah was slain Vol. I. Pag. 90. Laodicea Coloss.
the Lake and not on the North as the Maps and fifteen miles from Necla v. II. p. 6 296 501 502 Zobah Vid. Syria Zuzims A People anciently in Ammon v. I. p. 12 The Description of JERUSALEM JErusalem was otherwise called Salem Gen. 14. 18. Psal. 76. 2. and by Herodotus Cadytis probably from Cadisha The Holy the Syriack changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common name of it Isai. 48. 2 c. and from Aelius Adrianus Aelia It was in compass fifty Furlongs or six Miles and a quarter The Latitude according to the Jews was 33. but according to Ptolomy the Longitude is 66. 0. the Lat. 31. 40. It was from the Sea of Sodom eight and thirty miles from Bethlehem five and thirty Furlongs from Jericho about nineteen Miles from Jordan thirty from Neapolis thirty and stood in the two Tribes of Judah and Benjamin Vol. I. Pag. 497. Vol. II. Pag. 6 20 21 48 302 303 320 322 372. Polyglot The girdle or compass of the City Nehem. 3. v. II. p. 26 SOUTH Sheep-gate Nehem. 3. 1. Josh. 5. 2. so called because it was a Marker for Sheep it was a little from the East the corner looking South v. II. p. 26 27 507 Fullers-field South near the Wall not far from the corner Easterly so called from Wood framed together where Fullers dryed their Cloth or from a Fullers Monument of which Josephus writes v. II. p. 40 Bethesda It signifies The place of Mercy just within the Sheep-gate and the same with Solomons Pool It had cloystered Walks Vol. I. Harm Sect. 24. Vol. II. Pag. 26 35 508 661 666. Meah Towers beyond the Sheep-gate Jer. 31. 38. v. II p. 26 Hananeel Towers beyond the Sheep-gate Jer. 31. 38. v. II p. 26 Fish-gate Zeph. 1. 10. so called from a Fish-Market there rather than because the Fish were carried through it as many conjecture It was South v. II. p. 27 The gate of Birds called the second Gate Zeph. 1. 10. perhaps it was that which is called the old Gate Neh. 3. 6. v. II. p. 27 Ephraim-gate was next to the old Gate Neh. 12. 39. It was South but a little from the corner West and South 2 Kings 14. 13. v. II. p. 28. WEST Corner-gate 2 Kings 14. 13. 400 cubits from that of Ephraim 2 Chron. 25. 23. v. II. p. 28 Siloam Fountain the same with Gihon 1 Kings 1. 33 It was on the back of Acra without the City not far from the corner that look'd West and South and ran in a contrary Channel East and West As it made to the East it left the Fullers Field upon the right and saluted the Sheep-gate on the left and so turning Eastwards fell into Bethesda This Pool which it thus emptied it self into was called by divers names as the Upper and Solomon's as also the old Pool Isai. 22. 11. and the Pool of Shiloah or Siloam which gave name to all the Buildings about it as the Tower of Siloam c. By another Rivulet the Waters of Siloam ran west and coasted along the Broad-wall the Tower of Furnaces the Valley-gate and Dung-gate and after a while at the Basis of Sion or on the back of some small part of it fell into the Lower or Kings-pool called Shelah Neh. 3. 15. This was without though very near the wall of the City and afterward brought within it by Manasseh v. I. p. 1054. v. II. p. 25 26 27 508 509 Gareb-hill Jer. 31. 38. as Lyra not amiss the same with Calvary from the South and more to the West v. II. p. 26. Polyglot Broad-wall Neh. 12. 39. Siloam ran by it v. I. p. 1054 Tower of Furnaces next to the Broad-wall ibid. Ualley-gate Neh. 3. 13. on the West at the Basis of Acra Siloam ran by it Ibid. v. II. p. 27 Dung or Equiline-gate Neh. 3. 14. A thousand Cubits from the Valley-gate v. II. p. 27 Fountain-gate Neh. 3. 15. another distinct from that of Siloam and the Dragon ibid. Steps that led up to the City of David West a little beyond Siloam and at the foot of Sion ibid. and p. 507 Burying-places of David A Pool The House of the Strong Neh. 3. 16. Not far from whence the Wall turned North. Pompey's Tents on a Mountain near the North but on the West v. II. p. 35 Kings Gardens extended from the descent of Sion to the Pool Shelah and between the Fountain-gate and the Kings Pool were Rivers drawn that ran from Siloam into the Kings Pool v. II. p. 509 Etam Fountain was Westward four Furlongs from the City from whence was an Aquae-duct to the Temple v. II. p. 31 584 Vid. Etam in the general Table NORTH On the North side was no Gate but Buildings within close to the Wall Vol. II. Pag. 27 Psephinus Tower built by Herod at the North-west corner ibid. Zophim or Scopus A Mountain North of Sion from whence there was a prospect into the City v. II. p. 41 Herod's Sepulchre without the North-wall of the City v. II. p. 35 EAST The Tower which lyeth out was in the very bending of the corner North and East Neh. 3. 25. Vol. II. Pag. 27 Water-gate Neh. 12. 37. so called because the Waters that flowed from Etam into the Temple descending into the Valley betwixt the Temple and Acra and perhaps those of Bethesda constantly supplied by an Aquaeduct from Siloam ran by this Gate into the Brook Kidron v. II. p. 27 40 510 Ophel was rather a Building than a Tower South of the Water-gate and the Horse-gate v. II. p. 27 508 Horse-gate Neh. 3. 27. perhaps the same with the East-gate Jer. 19. 2. was South of Ophel and led into the Valley of Hinnom v. II. p. 27 38 Miphkad Gate the vulgar calls it The Gate of Judgment not far from the South-East corner v. II. p. 27 Kidron Valley so called from the Brook which had its name from Blackness or Kedardung ran from the East embracing Sion on the North appearing then broader v. II. p. 607 Hinnom Valley so called from shrieking or Tophet so called because of the Drums or Tabers was a great part of Kidron largely so called ran South bending to the West and both of them met at the Horse-gate v. I. p. 109 1053 v. II. p. 27 37 38 40 Camp of the Assyrians was betwixt Goath and the Horse-gate in the Valley of Hinnom which was called the Valley of Carcases Jer. 31. 40. because the Assyrians fell there v. I. p. 1053. v. II. p. 35 Olivet Mount faced Jerusalem and the Temple and Sion upon the East winding likewise Northward so as that it faced Sion also something upon the North. It 's called The Mount of Corruption 2 Kings 23. 13. because of Solomon's Idolatry v. I. p. 1053 Vid. Olivet in the general Table Aceldama if as now shewn was in the Valley of Hinnom or thereabout v. II. p. 640 Gardens round without the Walls of Jerusalem v. II. p. 40. The City IERUSALEM Jerusalem was
built upon two Hills Sion and Acra confronting each other with a Valley betwixt in which the Buildings of both did meet over against which East was a third called Motiah v. II. p. 22 23 Sion or The Upper City which was upon an higher Hill than the Lower was the North part of Jerusalem but winding West so that part of it was West of the Temple It reached not East so far as Acra v. I. p. 1054 Bezetha Where Sion fell short of the East it was filled up with Bezetha which was situated North over against Antonia and divided from it by a deep Ditch v. II. p. 24 Coenopolis or the new City did with Bezetha fill up the City East It was lower than Bezetha In this was a Wool-market and a Market of Garments and Shops v. II. p. 34 Millo was a part of Sion on the west side betwixt Davids City and the Temple which it was just West of and where Jerusalem particularly so called and Sion met it was replenished with Buildings and taken in as a part of the Suburbs of Sion but parted by a Wall from it in which was a Gate v. I. p. 1056 v. II. p. 25 507 Kings Stables were West of Moriah in Millo before the Gate Parbar v. II. p. 1056 Buildings in SION In it was the Palace Court and City of David v. I. p. 1049 Kings Court It was joyned to the Hippick or Horse Tower and Xystus on the inside and to the Northern Wall without It stood in the North East corner v. II. p. 23 27. To this the Gate Shallecheth led which was the most Northern of the west Gates of the Mountain of the House And there was a Causway betwixt them 1 Chron. 26. 6. the Valley being filled up betwixt for the Passage which was the renowned Ascent made by Solomon for the better going up to the Temple v. I. p. 1056 Asmoneans House was in the further part of the Upper City somewhat above Xystus v. II. p. 23 Xystus was an open Gallery at the furthest end toward the East a Bridge led from thence to the Temple and joyned the Temple to Sion ibid. Court of the Prison was betwixt the corner of the Wall North-East and the Water-gate ibid. Sparrow Pool just before Antonia v. II. p. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Valley and Street of Cheesmongers the most noted Street of the City ran East and West betwixt Sion and Acra The entrance into it probably was at the Horse-gate East and so onward to the West v. II. p. 25 34 Acra bore upon it the Lower Town properly called Jerusalem It was naturally steep and higher than Moriah but was much level'd and had the Valley betwixt them filled up by the Asmoneans that the Temple might over-top the Buildings upon Acra and that the coming from the City to the Temple might be more easie v. I. p. 1054. v. II. p. 22 24 507 Archivum or Repository for Records In it were the council-Council-House Siloam Tower and Ophel c. v. II. p. 24 Moriah or the Mountain of the Lords House was compassed by the City like a Theatre was in the second Temple by several fillings up made a perfect Square of Five hundred Cubits on every side and Two thousand in the whole and was inclosed in a Wall all within which was taken in for Holy Ground It faced Olivet on the East Jerusalem on the South and Sion on the North. v. I p. 1049 c. v. II. p. 28. Moriah was part in one Tribe part in another the most part of the Courts in Judah the Altar Porch Temple and Holy Place in Benjamin v. I. p. 1050 c. v. II. p. 21 24 Antonia The Mountain of the House had some space on the North without the Wall and there stood the Castle Antonia joyning to the West Angle and so was on the North-west part of Moriah It was two Furlongs in compass and the Rock it stood upon was fifty Cubits high and steep v. I. p. 1060. The Mountain of the House on the side it faced Jerusalem or Acra had two Gates call'd the Gates of Huldah in equal distance from the Angles of the two Walls East and West To the West it had four Gates viz. Shallecheth Parbar Kiponus c. To the West the little Gate Tedi To the East the Gate Shushan v. I. p. 105. v. II. p. 299 The Temple and Courts were not just in the middle of the Mount v. I. p. 1064 Temple-street The Temple was not on the Wall for there was a Street betwixt that and the Wall called The Temple Street Ezra 10. 9. and The East-Street 2 Chron. 29. 4. which led through the Water-gate to Kidron through which the Priest went to burn the Red Heifer and into which our Saviour came with Hosannah's v. II. p. 34 303 507 FINIS Since the Printing the former Errata before the Indexes this following more perfect Collection of Errors has come to hand which is here exhibited for the Readers further advantage in the use of this Volume ERRATA in Horae Hebraicae PAge 4 line 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 9. r. Beersheba Ibid. l. 12. r. Strabo Ibid. l. 51. r. Idumea p. 5. l. 13. r. Sibbichâ—an Ibid. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 53. r. Amanah p. 6. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. openeth p. 10. l. 39. Ornithon p. 12. l. 54. before but add The land of a Kid. p. 13. l. 44. r. his Captains p. 15. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 54. r. Tiberias p. 17. l. 12. r. that time Ibid. l. 50. r. whom p. 18. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 21. r. above Ibid. l. 41. after on add to Ibid. l. 47. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. 24. r. â—â—am p. 28. l. 26. del os Ibid. l. 34. r. whole Platform p. 31. l. 43. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 47. After Artificers add in Brass p. 39. l. 50. r. pile p. 40. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l 39. r. mentioned Ibid. l. 43. Abent p. 46. l. 18. r. Iâ—ricâ— p. 49. l. 12. r. Bride-chamber Ibid. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 50. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. things p. 54. l. 29. r. Sid. Ibid. l. 38. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. l. 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. l. 16. r. We. Ibid. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. l. 11. r. dearth p. 60. l. 49. r. and Heathen p. 65. l. 31. r. Julias p. 68. l. 8. r. Thy. p. 69. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. l. 4. r. sometime p. 77. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Town Gabaroth
called Galilee Whether Perea properly so called did not once go under the name of Galilee p. 362. The way from Galilee to Jerusalem described 536 Gamala where situate 83 Gamaliel Paul's Master was President of the Sanhedrim p. 15. Something of his History 652 Gardens were all without the City Jerusalem and why Roses only excepted 262 607 Garisons of the Romans were dispersed over the Land of Israel what they were 324 Garments of the Jews what p. 417. Talith a Mantle c. which was the outer Garment Chaluch a woolen shirt was worn next the skin p. 417. These are called by Christ and the Baptist two Coats p. 416 417. The Zealots went with one of these single 416 Gate is a term under which very many things in Religion are exprest 164 Gate of Nicanor or the East Gate of the Court of Israel the reason of the name what was done in it The Council of the Twenty three sat there 30 31 Gate of the Priests what p. 511 of Susan whence the Name in it was held the Assembly of the Twenty three c. p. 512. Watergate where situate 510 Gates lying on the South-side of the Court of Israel what 31 32 Gaza a City and a Mart both famous 13 c. Gazith was a famous Council-room where the Sanhedrim sat when they left that they ceased to judge in Capital Causes p. 512 513. Why called Gazith c. p. 615. Gazith or the Council House what it was 1111 Gemini in the Zodiack put for Castor and Pollux 705 Genealogical Writings or Scrols shewing the true descent of Families for many Generations were preserved among the Jews 95 96 Genealogy Generations are sometimes dashed out in the Genealogical Accounts for good reasons 97 98 Genesaret the Country of Genesaret a most fruitful pleasant Country its length p. 71. Genesaret Sea or Lake of Genesaret placed without the Tribe of Naphthali by the Maps but within it by the Talmud p. 66. A Scheme of it and the places adjacent Page 307 308 Gentiles they were not to be helped or succoured by the Jews p. 425 426. The Gentiles did not only send Gifts and Sacrifices to the Temple but also used to come thither to worship p. 589 590. They were called Greeks by the Jews and why p. 704. Why Christ gave a Commission not before but after his Resurrection for the calling of the Gentiles p. 1123. Their raising from the death of sin is the first Resurrection p. 1234 to 1238. Some of them lost the opportunity and would not be raised when the rest were 1238 Gentile World was subject to vanity of Mind 708 Gerar had an affinity to Asealon 14. 15 Gergasa a City whence the Name 70 Gergasens their Country was of broader extent and signification than the Region of the Gaderens 340 Gerizim whether over against Gilgal or not 79 80 Gerizim Mount its situation 505 Gezar is now called Gadara 69 Gibeah was Saul's Town c. 41 Gideon Sampson and Jephtha their failings what 1215 Gift to leave the Gift before the Altar what it was p. 143. Gift put for a thing dedicated devoted or vowed away 200 201 Gift of Tongues it was general upon all the Disciples 643 Gift Spiritual and Extraordinary with the enjoyment of the Holy Ghost only bestowed on Ministers p. 1156. Whether every one that had Giftâ— had all the Gifts given by the Apostles 1157 Gihon was the same with the Fountain Siloam 25 Gilgal what place it was supposed to be whether Galilte 80 Gilead Mount Gilead what 373 374 Girdle the Talmudick Girdle of the Land under the second Temple what p. 3. Girdle of the City i. e. the Hills Gates and Walls that went round it 26 to 28 God acteth not any of his Attributes according to the utmost extent of their Infiniteness proved by many instances p. 1036. Dependance upon God for Lite and Being is to be owned and acknowledged by all good Christians p. 1205 1206 1207. God requires some Tribute of Men for their Preservation p. 1208. How God preserves all Men alike and yet not all alike p. 1213. God's extraordinary Actings are for the magnifying of his own glory p. 1276. God made Heaven and Earth and wherefore he made them 1321 1322. Why he made the World seeing he will spoil it in time p. 1322. He created all things in six days and why not in a moment 1322 Godliness how sadly Satan cheats Men when they become enemies to it 1177 1178 Gog understood of the Grecian Empire p. 512 513. Gog and Magog what is meant by them 1173 1174 Golan a City whence is Gaulonitis 81 Golden Calf the Jews say the punishment of the sin of it descended to the following Generations 671 Good a thing good in it self is not utterly to be extinguished because another used it ill 1138 Goph or Guph a place where the Jews did suppose that Souls did Pre-exist 569 Gophna situate in Judea oft spoken of 51 52 Gospel Dispensation was begun by the Preaching and Baptism of John 331 Gospel Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. Why the Gospel is called the Truth p. 1187. It s greatest enemies are those that had once profest it p. 1188. What Instruments and Machinations they use for the opposing of it p. 1188. Who are the great resisters of the Gospel p. 1189. Why God permits wicked Men to resist the Gospel p. 1190. It was the Chain which Christ tyed the Devil with 1233 Grace saying Grace before meat if the Jews sat then every one said Grace for himself if they did lye then one said Grace for all Page 256 257 Grace Common Grace is Gods ordinary way for working Saving Grace p. 1048. The difference between Common and Sanctifying Grace p. 1157. Grace to mankind magnified 1304 1305 Grandure wordly Grandure and riches countervail nothing with God 1210 1211 1212 Greek in Greek was the New Testament writ because the Jews were to be rejected immediately and the Gentiles to be called to the faith and the Greek was the Gentile Language 101 to 104 Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. Sometimes they gave a sense of their own upon the Hebrew Text and very often used Greek words very different from the Idiom of the Greeks 711 712 Greek Tongue rejected by the Jews to their great disadvantage 661. Greek and Hebrew Tongues both native to some Jews p. 661. Why the Greek Tongue was dispersed over most of the World in our Saviours time 1145 Greek Version the Hebrew Text added to by the Greek Version p. 707. Some would have the Hebrew Bible corrected by the Greek Version and contend that these Interpreters were inspired p. 710 711 712. Greek Version in what value among the Jews it s not an acurate pure Version even the Jews being Judges 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in Synagogues of the
of the Souls of Men after death believed by the Jews 1283 Spirit of Prophesie and the Holy Spirit ceased from Israel from the death of the later Prophets p. 802. The false pretenders to the Spirit how they may be discovered p. 1046. Spirit of Revelation not necessarily inferred or begotten by any degree of Holiness whatever the truth of this proved at large p. 1046. The Spirit of Holiness and the Spirit of Revelation how they differed p. 1046. The Spirit of Sanctification how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit p. 1150 1151 1152 c. Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Saints in Glory have not the Spirit p. 1150. How the Spirit worketh by the Word The having of it implies not perfection p. 1152. The several conditions of having the Spirit p. 1151 1152 c. The Spirit never leaves them that have it p. 1153. To have the Spirit implies not the Gift of Prophesie p. 1153. The difference between the Spirit of Sanctification and Prophesie p. 1154. The Enthusiasts about every one having the Spirit and the ground of it refuted p. 1156. The Spirit of Prophesie and Revelation and the Spirit of Grace and Holyness are greatly differing p. 1290. The Spirit of God can and does overpower the Hearts Tongues and Actions of Men so as to serve the design of God's Glory 1290 1291 1292 Spirits unclean what p. 175. Spirits evil and unclean the Jews supposed the first inflicted Diseases the second haunted Burying places p. 441 442. Spirits Angels and Demons distinguished among the Jews p. 483. The Sadducees denied the being of Spirits p. 1282 1284. Spirits and Angels how distinguished Page 1283 Spittle was accounted wholsom by the Jews for fore Eyes 570 Stationary Men what 278 Stock of Israel to be of the Stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Stoned what sort of Persons or Criminals were to be stoned among the Jews 579 746 Stoning and other executions were without the City and why p. 266. How performed p. 349. The whole proceeding of it among the Jews 675 Strangled things what the meaning of the Apostolick Prohibition concerning them 697 Strato's Tower what 54 Streets some were memorable in Jerusalem 34 35 Stripes what number Malefactors were to be beaten with and what kind of Scourge 439 Subterraneous places as Mines and Caves were in the Land of Israel 88 Swearing among the Jewish Doctors little set by unless it amounted to forswearing 148 149 Sychem the Metropolis of Samaria called Neapolis the Jews in scorn called it Sychar 52 53 Synagogue or Synagogues a Synagogue was only formed where there were ten Learned Men of which number Three bore the Magistracy the next was the publick Minister of it called the Angel or Bishop then three Deacons or Almoners the eighth Man was the Interpreter the two last less known p. 132 to 134. Synagogue days were the seventh second and fifth in every week Synagogues were anciently builded in Fields but following times brought them into Cities and built them higher than the rest of the Houses every one was to frequent them at the stated times of prayer p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law there was also Prayer Catchising and Sermons in the afternoon a Divinity Lecture p. 135 136. There was a Synagogue in the Temple p. 395. In the Synagogue they read standing up p. 405. He that read was appointed by the Ruler of the Synagogue and called Maphtir and was to read one and twenty verses p. 406 Christ read and expounded as was usual in that Synagogue of which he was a Member p. 406. The Minister of the Synagogue kept the Sacred Books and brought them out to be read when the company was met together p. 407. A Synagogue might be made of a dwelling House an Heathen might build a Synagogue p. 413 414. The Synagogue Minister or Bishop of the Synagogue and Ruler how differing p. 172. There were in Jerusalem four hundred and sixty Synagogues or four hundred and eighty as say others p. 35 664. Synagogue of the Alexandrians what p. 36. In every Synagogue there were three Magistrates who judged of matters of contest arising within the place p. 179 180. Whether lawful to alienate a Synagogue from a sacred to a common use 664 Syriack or Aramtan Language under the second Temple was that which went under the Name of the Hebrew 659 Syrophenician what 202 T. TABERNACLE of the Levitical Priesthood why those that serve there have no right to eat at the Altar that Christians have Page 1264 Tabernacles the Feast of Tabernacles the preparation for it and the parts of it p. 554 555. How and wherefore the eighth Day was computed great by the Jews 559 560 Tabernae or Shops where things were fold for the Temple where situate 512 Tabitha is of eternal memory in Acts 9. and in the Pages of the Talmudists p. 18. Every Maid Servant of Rabban Gamaliel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mother Tabitha p. 18. Tabitha Kumi what it signifies 342 Table Gesture or the manner of the Jews sitting there with the form of the Table 595 596 Table second The Commands of the Second Table chiefly injoyned in the Gospel and why 1064 Tables of Mony Changers in the Temple which our Saviour overthrew what 1204 Tabor was not the Mount where Christ was transfigured p. 346. Mount Tabor what and where situate 495 c. Talent what 468 Talith was a Cloak which the Jews used to wear made of Linnin 355 417 Talmud of Jerusalem and it may be the Talmudick Mishna was written at Tiberias p. 72 73. The Jerusalem Talmud is like them that made it 73 74 Tamar and Engedi are the same 7 Tarichet was a City thirty furlongs from Tiberias 71 Tarnegola the upper called Gebar or Gabara by the Rabbins 77 Tarsus was a famous Greek Academy 644 Tauros a Mountain where situate 516 Teachers of the Law and Lawyers what p. 433 434. Teachers used to sit down when they had done reading while they taught 689 Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues in Streets and ways 410 Temple of Jerusalem ten wonders referring to it p. 21. It s breadth and length p. 33 34. In easing nature within the view of the Temple though at a great distance immodest Parts were to be turned the contrary way p. 41. There was a constant Market in the Temple and Shops for that end p. 224. Some hints of the condition of the Second Temple p. 512 513 514 How long it was in building by Solomon Zorobabel and especially by Herod p. 529 530. How much the Second Temple came behind the first p. 530. There were three Temples one at Jerusalem another on Mount Gerizzim and a third in Egypt p. 540 541. The Second