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Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27.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
of it was nineteen or twenty years ago to shew and to record the truth of those things which that wretched King Jehoiakim would not believe but burnt the Book in the fire And these are the subject of the other Copy that Baruch wrote when the first was burnt EZEKIEL XXXIII THIS twentieth year of Nebuchad-nezzar and of the first Captivity was the twelfth year of Ezekiels Captivity with Jeconiah And on the tenth month of this year and on the fifth day of that month Ezekiel hath intelligence that Jerusalem was fired vers 21. Temple and all It is almost a year and an half since the thing was done and yet intelligence comes but now The evening before these tidings came to him his mouth is opened again to Prophesie to his own people which he had not done since the day that Nebuchad-nezzar first laid siege to Jerusalem three years ago whereof one year and a half was taken up in that siege and one year and somewhat above an half since the City was taken Compare Chap. 24. vers 1. 26 27. In this space of time though Ezekiel were dumb to Israel yet was he not to other Nations for he Prophesieth many sad things against other Countries as is apparent by the Chapters taken up before EZEKIEL XXXII IN the same year viz. the twelfth of Ezekiels and Jechonias Captivity he hath a Prophesie against Egypt in the last month of the year on the first day of the month and another on the fifteenth day of the same month vers 27. Now the dislocation of this Chapter is easily seen for the three and thirtieth Chapter that followeth it is dated in the tenth month of this twelfth year and this in the twelfth month But the reason of this transposition is almost as easily seen namely because there are divers Prophesies against Egypt and other Countries before and this is also brought thither to them that it may lye with them EZEKIEL XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX Captivity 21 ALL these Chapters of Ezekiel fall not under any expressed or determinate Captivity 22 date the fortieth Chapter does under the date of the five and twentieth year of Jechoniahs captivity therefore we are to conceive at large of the time of these Chapters that they were delivered between the twelfth year of that Captivity by which the three and thirtieth Chapter is dated and the five and twentieth by which the fortieth JEREMY LII vers 30. World 3424 Captivity 23 IN the three and twentieth year of Nebuchad-nezzar or the three and twentieth of the first Captivity for these run parallel Nebuzaradan Captain of the Guard carried away captive of the Jews seven hundred and forty five persons it may be this was in revenge of the base usage of Gedaliah and the Chaldeans that were with him And here is the last blow of the Jews given by the Babylonian and now is Judea and Jerusalem in full and compleat Captivity PSAL. CXXXVII AND here it may not be impertinent to take in the 137 Psalm which describeth the posture and sorrow and soorn of these captived ones as they sate in Babel 1 CHRON. II III IV V VI VII VIII IX Captivity 24 NOR may it be unproper in this place to read and view again these Captivity 25 Chapters of the first of Chronicles It is true indeed that they and Captivity 26 their Texts broken in pieces might be laid to be read in other places as was Captivity 27 said before as those Genealogies and Stories that are recited else-where in Captivity 28 Scripture to be laid with those places where they are mentioned and those Captivity 29 that are not mentioned again in Scripture to be laid with the Stories of such Captivity 30 times as the best evidence or probability will tell when they came to pass or Captivity 31 were in being Those Texts that tell of Plantations of Cities or Countries Captivity 32 to be laid in that place in the Book of Joshua that relateth the dividing of the Land as was done there Those that draw long Pedegrees to conclude in some famous man as the Pedegree of Korah to Samuel Chap. 6. these to be brought in at the Story of that famous man Thus might these Genealogies and Chapters be taken up But since Chap. 9. 1. telleth that these Genealogies were written in the Book of the Kings of Israel and Judah that were captived and since divers places in these Chapters speak of the Captivity and of these latter times and since the reading of these Chapters after the Story of Jerusalems Captivity is as it were a short review of the planting and setling and growing of that Nation in that Country out of which the Story of the Captivity hath told the Reader they were now removed it may be very methodical and proper upon these considerations and very profitable to take in these Chapters and to read them here again EZEK XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII World 3434 Captivity 33 THIS thirty third year of the first Captivity and of Nebuchad-nezzar Captivity 34 was the five and twentieth of the Captivity of Jechoniah and Ezekiel And now the Lord sheweth the Prophet a new Temple bigger then all the old Jerusalem and a new Jerusalem bigger then all the Land of Canaan by these very dimensions shewing that these things cannot literally but must spiritually be understood EZEKIEL XXIX from vers 17. to the end And XXX to vers 20. World 3436 Captivity 35 THIS seven and twentieth year of his Captivity Ezekiel hath another Prophesie against Egypt and this is the last we have of this Prophet and it is laid here though it should have been last in the Book that all the Prophesies against Egypt might come together Nebuchad-nezzar had lately taken Tyrus and it had cost him very dear and this year he taketh Egypt as the pay of his Souldiers for that service And now is Babylon intire Monarch of all the World and Nebuchad-nezzar become the golden head Egypt the only Kingdom that opposed him being subdued DANIEL II III IV. World 3437 Captivity 36 NEBUCHAD-NEZZAR now come to his height hath a dream of the four Monarchies of the tree cut down c. grows proud and will be worshipped for a God The three Princes of Judah live in the fire they were now at the least 40 years old and therefore improperly but commonly called the three children This year is called the second year of the Kingdom of Nebuchad-nezzar Dan. 2. 1. not of his first being King but of his intire Monarchy when Egypt the only potent Prince and Nation that stood against him was now subdued So the first year of Cyrus is to be understood Ezr. 1. 1. not the first year of his being King but the first year of his universal Monarchy as the very next verse explaineth it The Lord God hath given me all the Kingdoms of the Earth Some part of this year is Nebuchad-nezzar mad Captivity 37 Nebuchad-nezzar mad Captivity 38
buried in eternal obscurity What Is the less worthy of so much fame and the greater of none at all Let us have liberty to speak freely what we think with the leave of Chorographers I. It does not appear that any other River of Jordan flows into the lake Samochonitis beside that which ariseth from Paneas In what Author will you find the least sign of such a River But only that such a conjecture crept into the Maps and into the minds of men out of the before alledged words of Josephus misconceived II. We think therefore that Jordan is called the Greater and the Less not upon any account of two fountains or two rivers different and distant from one another but upon account of the distinct greatness of the same River Jordan rising out of Paneas was called little until it flowed into the lake Samochonitis but afterwards coming out of that lake when it had obtained a great encrease from that lake it was thenceforth called Jordan the Greater Samochonitis received little Jordan and sent forth the Great For since both that lake and the Country adjacent was very fenny as appears out of Josephus the lake was not so much encreased by Jordan flowing into it as it encreased Jordan flowing out of it k k k k k k Id. de bellâ— lib. 3. cap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moors and Fenny places possess the parts about the lake Samochonitis The River therefore below Samochonitis seems to be called Jordan above Samochonitis little Jordan Cesarea Philippi was built at Paneas the fountain of Jordan which let the Maps observe that they place it not too remote thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. Antiq. lib. 18. cap 3. m Id. de bell lib. 3. cap. 13 Philip built the City Cesarea in Paneas at the springs of Jordan And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Having finished Paneas he named it Cesarea CHAP. LXVIII What is to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia is reckoned the seventh among those Seas that compass the land of Israel which word hath a sound so near a kin to the word Pamias by which name the Rabbins point out the fountains of Jordan that the mention of that word cannot but excite the memory of this yea almost perswade that both design one and the same place and that the Sea Apamia was nothing else but some great collection of waters at the very springs of Jordan This also might moreover be added to strengthen that perswasion that in both places in the quotations cited in the Jerusalem Talmud these words are added The Sea of Apamia is the same with the Sea of Chamats which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diocletianus by the gathering together of the waters caused to be made But now that Diocletianus whosoever he was we prove elsewhere that he was the Emperor lived sometime at Paneas as is clear also from a a a a a a Hieros Trumoth fol. 46 2. the same Talmud But the thing is otherwise Pamias and Apamia were different places and far distant from each other one in the land of Israel the other in the confines indeed of the land of Israel but in Syria Let this Tradition be marked b b b b b b Challah cap. 4. hal 11. Ariston brought his first fruits from Apamia and they were received for they said He that hath a possession in Syria is as if he had it in the suburbs of Jerusalem The Gloss is Apamia is the name of a place in Syria And these things do appear more clearly in the Targumists to omit other Authors The Samaritane Interpreter renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepham Numb XXXIV 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apamia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain Note also in the word Bozor 2 Pet. II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin Jonathan reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apamia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Shepham to Riblah he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Apamia to Daphne CHAP. LXIX The Lake Samochonitis IN the Holy Scriptures it is the Water of Merom Jos. XI 5. In the Babylonian Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sibbechean Sea Hence is that a a a a a a Bab. Bava Bathra fol. 74. 2 Jordan ariseth out of the Cave of Paneas and flowes into the Sibbechean Sea In the Jerusalem Talmudists sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Cobebo as we have noted before and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Samaco whence in other Languages it is Samochonitis b b b b b b Joseph de bell lib. 4. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lake Semechonitis is thirty furlongs in bredth and sixty in length The Fens of it are stretched out unto the Country Daphne a Country as it is otherwise pleasant so containing fountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scruple lies concerning the pointing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sentence and sense seems indeed to flow more smoothly if you should render it thus The springs which nourishing little Jordan as it is called send it out into the Great under the Temple of the Golden Calf but then a just doubt ariseth of the situation of that Temple That clause therefore is rather to be referred to the foregoing so that the sense may go thus The springs which nourishing little Jordan as it is called under the Temple of the Golden Calf send it into the Great and so you have the Temple of the Golden Calf at the springs of Jordan and the place adjacent called Daphne and the Marshes of Samochonitis reaching thither c c c c c c Hiâ— of Shekalim fol. 50. 1. The Jerusalem Gemarists do thus explain those words of Ezekiel Chap. XLVII 8. These waters go forth into the East coast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the Lake Samochonitis And they shall go down into the Plain that is into the Sea of Tyberias And they shall go out into the Sea that is into the dead Sea d d d d d d â—os Antiq. lib. 5. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City Hazor saith Josephus lies on the Lake Samachonitis This City is the Metropolis of Canaan that is of that Northern Country which is known by that name which is called also Galilee of the Gentiles Jabin the King of Hazor and others fight with Joshua at the waters of Merom that is at the Lake Samochonitis Jos. XI 4. e e e e e e Ibid. lib. 13. cap 9. And Jonathan in the same place as it seems with the Army of Demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plain of Asor as the same Josephus writes But in the
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
very properly where it lieth because it was fit that the whole story which concerned the conquest and the possession of the land should be handled all together before any other particulars and emergencles should interpose and interrupt it World 2570 Ioshua 17 JOSHUA dieth one hundred and ten years old the age of his old father Joseph Gen. 50. 26. He had divided Jordan shouted down Jericho walls stopt the Sun conquered Canaan set up the Tabernacle settled the people buried the bones of the Patriarchs at Sichem the head City of the land ingaged the people to Religion and done gloriously in his generation A type of Christ in the most of these things With those Chapters of Joshua that do treat concerning the division of the land and setling of the Tribes in their several possessions it may not be unproper nor unprofitable to read those Chapters in the first Book of Chronicles that do mention the Fathers and chief men in every Tribe and who were planters and raisers of families in these several possessions as with Josh. 13. that relateth the inheritance of the two Tribes and half to read 1 Chron. 5. With Josh. 15. that describeth the possession of Judah to read 1 Chron. 2 3 4. to verse 24. With Josh. 16 17. that handleth the lot of Ehphraim and Manasseh to read 1 Chronicles 7. from verse 14. to verse 30. With Joshua 18. from verse 11. to the end about the possession of Benjamin to read 1 Chron. 7. from verse 6. to verse 13. and 8. all With Josh. 19. to verse 10. read 1 Chron. 4. from verse 24. to the end With Josh. 19. from verse 19. to verse 24. read 1 Chron. 7. to verse 6. With Josh. 19. from verse 24. to verse 31. read 1 Chron. 7. from verse 30. to the end With Josh. 19. verse 32. c. 1 Chron. 7. verse 13. With Josh. 21. read 1 Chron. 6. And with these Chapters of Joshua as an exposition of some of them read 1 Chronicles 9. But as for the casting the several Texts and parcels of these Chapters in the Book of Chronicles into their proper times and to take in every man named there and his story into the Chronicle in the age where he lived would not only be difficult if possible but would be confused in this Work we have in hand A close Commentary upon the first Book of Chronicles would be a matter of singular value and might be conducible for this and for other very material purposes The Book of JUDGES THE Book of Judges containeth an history of two hundred ninety and nine years from the death of Joshua to the death of Samson taken up in these sums and parcels Othniel of Judah 40 years Judg. 3. 11. Ehud of Benjamin 80 years Judg. 3. 15 20. Shamgar Barak of Naphtali 40 years Judg. 4. 6. 5. 31. Gideon of Manasseh 40 years Judg. 6. 15. 8. 28. Abimelech Gideons son 3 years Judg. 9. 22. Tola of Issachar 23 years Judg. 10. 1 2. Jair of Manasseh 22 years Judg. 10. 3. Jephtah of Manasseh 6 years Judg. 11. 1. 12. 7. Ibsan of Judah 7 years Judg. 12. 8 9. Elon of Zebulon 10 years Judg. 12. 11 12. Abdon of Ephraim 8 years Judg. 12. 13 14. Samson of Dan 20 years Judg. 13. 2. 15. 20. 16. 31. The total Sum 299. Now besides these years under these Rulers there is also mention of one hundred and eleven under oppressours as under Cushan Rishathaim 8 years Judg. 3. 8. Eglon of Moab 18 years Judg. 3. 14. Jabin of Canaan 20 years Judg. 4. 3. Midian 7 years Judg. 6. 1. Ammon 18 years Judg. 10. 8. Philiftims 40 years Judg. 13. 1. The total Sum 111. But these years of the oppressors are to be included in the years of the Judges and not to be reckoned as so many years apart by themselves as whereas it is said Chap. 3. Cushan Rishathaim oppressed eight years vers 8. And the land had rest forty years and Othniel died ver 11. those eight years of Cushans oppression are to be included in Othniels forty and we are not to reckon them forty eight And the eighteen of Eglon are to be included in Ehuds eighty and so of the rest Paul indeed reckoneth the years of the Judges so as that he counteth the years of the oppressions in a distinct sum from them Acts 13. 20. where he speaketh of Judges for the space of 450 years until Samuel but he uttereth it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a manner or in some kind of reckoning but not in exact propriety Again whereas it is said The land had rest forty years in the times of Othniel Chap. 3. 11. And the land had rest eighty years in the times of Ehud Chap. 3. 30. It is not to be so understood as if there were forty years or eighty years peace in the land uninterrupted for in Othniels time Israel was busling with the Canaanites as Chap. 1. and among themselves as Chap. 20. and in Ehuds time they were disquieted by Moab Chap. 3. 14. but it is thus to be understood that upon the delivery by Othniel the land had rest till forty years were up from the death of Joshua And upon the delivery by Ehud the land had rest till eighty years were up from the death of Othniel and so of the rest that carry that phrase And in the same sense and tenour is that phrase taken in Numb 14. 33. Your children shall wander in the wilderness forty years and ver 34. After the number of the days in which ye searched the land even forty days each day for a year shall you bear your iniquities even forty years Not that they were to wander in the wilderness full forty years from the time that this is spoken but to make up full forty years from the time of their coming out of Egypt and divers others of the same tenour may be observed in the Scripture The first forty years that followed after the year of Joshua's death are ascribed to the rule of Othniel Judg. 3. 11. not that Othniel was sole Ruler or Monarch in the land for the Sanhedrin or great councel bare the rule in their places and inferiour Magistrates in theirs but that Othniel was a valiant and fortunate commander in the wars and wrought special deliverance for the people The many occurrences that befel in his time are not pointed out to their exact and fixed years and therefore cannot Chronically be set down every thing in its very time more then by conjecture and probability but it will be enough for the right carrying of the Chronicle on if we reduce what was done in his forty years to those forty years in general though we cannot particularly give every occurrence to its very year CHAP. 1. World 2571 Othniel 1 ISrael being assured by Joshua before his death that the Canaanites that were Othniel 2 yet left in the land should and must be subdued Josh. 23. 5. they inquire
by Othniel 3 Urim and Thummini who should first begin that expedition the success of Othniel 4 which beginning would have much influence to daunt or incourage the enemy Othniel 5 according as it should prove Judah the royal Tribe is chosen for that purpose Othniel 6 and Caleb the son of Jephunneh is general for that Tribe till his age and Othniels Othniel 7 prowess caused the command to devolve upon Othniel Simeon joyneth with Othniel 8 Judah in the expedition who was mingled with him in possession as Josh. 19. 1. Othniel 9 Civil wars among the Canaanites have made the way the easier for Israels victories Othniel 10 for Judah conquereth seventy Kings in the conquest of Adonibesek they bring this Tyrant before Jerusalem for the greater terrour of the Jebusites and there kill him and then they sack and burn that City This story of the taking of Jerusalem lieth in its proper place here for though the King of it had been slain in the field Josh. 10. yet was not the City taken nor it nor any other City fired in Joshua's time but only Jericho Ai and Hazor Josh. 6. 24. 8. 26. 11. 3. and therefore the eight Verse should be read And the children of Judah warred against Jerusalem and took it and smote it c. and not as if it had been done before Now the children of Israel had warred Hebron and Debir taken by Caleb and by Othniel Calebs uncle but younger then he and so are those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood And Othniel the son of Kenaz a kinsman of Calebs younger then he took it For Othniel and Jephunneh Calebs father were brethren both sons of Kenaz see Numb 32. 12. and 1 Chron. 4. 13 14. Hebron and Debir had been taken by Joshua in the first or second year of his wars Josh. 10. 36 37 38 39. and about the seventh year of his wars he sweeps those places again of the Canaanites and Anakims that had swarmed thither again in the space between Josh. 11. 20. And when the land begins to be divided he allotteth Hebron unto Caleb as Josh. 14. Now ten or twelve years passed since that allotment and the publick service had been acting all this while for the dividing of the land and bringing every Tribe into its possession so that Caleb hitherto had had little leasure because of the publick or if he had leasure yet left to his own strength and forces which he can make a part and distinct from the publick he is too weak to work his own settlement and the Canaanites are still growing upon him till now that the whole Tribe of Judah and Simeon ingage for him and he their General and then he takes Hebron and Debir and destroyes the Anakims and Canaanites clear out that they grow no more there Othniel marrieth his nephews daughtet or his own great neece and hath an inheritance of land with her though she had three brethren 1 Chron. 4. 15. Jethro's family called Kenites because they dwelt in the Country called Kain Numb 24. 22. had come up with Joshua and Israel into the land of Canaan and resided about Jericho the City of Palm-trees among the Tribe of Judah till now and now that Judah hath cleared his portion and begins to spread into plantations they go along and plant with them in the South upon the coasts of the Amalekites and so in Sauls time are mingled among them 1 Sam. 15. 6. These Kenites were the root of the Rechabites Jerem. 35. 1 Chron. 3. 55. Judah conquereth Horma for Simeon and Azza Askelon Ekron for himself but the Philistims soon recover these three last Towns again Chap. 3. 1 2. The several Tribes are working themselves into settlement in their several possessions but are not careful to root out the Canaanites but suffer them to live amongst them and so hazzard themselves to be corrupted by them and forget the command of God which had ingaged them utterly to destroy and not to spare them CHAP. II. to Ver. 11. Othniel 11 FOR this Christ himself cometh up from Judahs camp at Gilgal to the people Othniel 12 assembled at some solemnity at Shiloh or Bethel and telleth them Othniel 13 plainly that he will no more conquer for them he had offered himself to Othniel 14 Joshua to lead the field in all the wars and so had done Josh. 5. 14. He had Othniel 15 been with Judah and made him victorious till he also spares the Canaanites and Othniel 16 either for fear or neglect le ts the inhabitants of the vale inhabite there still Othniel 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 19. it is left to construe indifferently either he would not or Othniel 18 could not or durst not drive them out And then the Captain of the Lords Othniel 19 hoast the Angel of the Covenant that had brought them from Egypt thitherto Othniel 20 departs from them for which all the people have good cause to weep and Othniel 21 they call the place Bochim the dimission of the people by Joshua and his age Othniel 22 and death and the death of that generation are mentioned here that the Othniel 23 foundation of the future story may be the better laid and the time of the peoples Othniel 24 beginning to degenerate may be marked out CHAP. XVII XVIII XIX XX. XXI Othniel 25 AFter the tenth Verse of the second Chapter is the proper place and order of these Chapters for though they be laid at the end of the Book yet were the things mentioned in them acted even in the beginning of their wickedness after Joshua's and the Elders death for the better evidencing of which it will be pertinent to consider first the connexion of the passages there mentioned one to another and then the reason of the dislocation of them all CHAP. XVII IDolatry is begun in Israel by a woman and in Ephraim where afterwards Jeroboam established it by Law Micahs mother devoteth eleven hundred shekels to the making of an Idol and nine hundred of them go for materials and two hundred for workmanship Micah setteth it up in his own house for his own use and the use of the neighbour-hood round about him The Text in the Original calleth him Micaiahu with a part of the name Jehovah affixed to his name till he have set up his image and from thence forward viz. from ver 5. it calleth him Micah CHAP. XVIII Othniel 26 THE Danites take Micah's Idol from him and set it up publickly in their own Tribe there Jeroboam setteth up one of his calves afterward also For this first publick Idolatry begun in the Tribe of Dan that Tribe is not named among the sealed of the Lord Rev. 7. A great grandchild of Moses is the first Idolatrous Priest but Moses his name is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manasseh with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the word partly for the honour of Moses in the dust and partly because this his
forty or the eighteen years of Eglons afflicting were the last eighteen Ehud 27 years of Ehuds eighty for by this means Othniel and Ehud are made Ehud 28 to start up in the very end of these sums of years and get a victory and no Ehud 29 Ehud 30 more news of them whereas it is apparent not only by the years of the Ehud 31 men lately cited and by Chap. 2. 19. but also by other passages that the Ehud 32 Ehud 33 Judge was not only their deliverer in one fought battle or the like but Ehud 34 that he was their instructer and helped and strove to keep them to the fear Ehud 35 Ehud 36 of the Lord Chap. 2. 17. and when any of the Judges did not so they are Ehud 37 noted for it as Gideon about his Ephod Abimeleck about his brethren Ehud 38 Ehud 39 and Samson about his women so that in what time of these fourscore years Ehud 40 of Ehud to place the eighteen of Eglons afflicting it is not certain nor is it Ehud 41 very much material seeing it is certain that they fell out sometime within Ehud 42 Ehud 43 those fourscore years A good space of time may we allot for Israels falling Ehud 44 to Idolatry after Othniels death and for Gods giving them up to their enemies Ehud 45 Ehud 46 power upon their Idolatry but whensoever that affliction comes it Ehud 47 comes so home that a King of Moab is King of Israel and hath his very Ehud 48 Ehud 49 Court and Palace in the Land of Canaan in the City of Jericho That City Ehud 50 was inhabited by Israelites before Eglon and his Moabites Ammonites and Ehud 51 Ehud 52 Amalekites drove them out and yet had not Joshua's curse seized on them Ehud 53 for that had reference only to Rahabs kindred and family to prohibite Ehud 54 Ehud 55 them for ever going about to fortifie and build it for a Canaanitish Town Ehud 56 again and Hiel that went about that work in Ahabs time was of that Ehud 57 Ehud 58 stock and that light upon him accordingly as will be touched there The Ehud 59 oppressours of Israel at this time were the very same Nation that came Ehud 60 against Jehoshaphat 2 Chron. 20. Namely Moabites Ammonites and Meunims Ehud 61 Ehud 62 or Amalekites and Edomites that dwelt promiscuously among Ammon as see Ehud 63 the Notes when we came there and those that are here spoken of are generally Ehud 64 Ehud 65 fat men ver 29. as was Eglon himself extraordinarily Ehud was a Ehud 66 man of Benjamin and probably of Gibeah for he was of the same family in Ehud 67 Benjamin that King Saul was of afterwards and thus the honour of Benjamin Ehud 68 Ehud 69 was somewhat restored in him and as Judah in Othniel hath the first Ehud 70 honour of Judge-ship so Benjamin in Ehud had the second Eglon is destroyed Ehud 71 Ehud 72 with a two edged sword compare Rev. 1. 16. About the latter end Ehud 73 of Ehuds life we may indeed suppose some of the passages of the Book of Ehud 74 Ruth to have come to pass for that Book containeth the story of a very Ehud 75 Ehud 76 long time but the exact place in the Book of Judges where and the exact Ehud 77 time in Chronicle when to lay any particular of those occurrences is not Ehud 78 Ehud 79 to be found nor determined World 2690 Ehud 80 EHUD dieth The Book of RUTH TOwards the aiming and concluding upon the time of the story of the Book of Ruth these things may not unprofitably be taken into consideration 1. That Salmon who came with Joshua into the land married Rahab and of her begat Boaz who married Ruth Matth. 1. 5. 2. That from Salmons coming into the land to the birth of David were 366 years namely 17 of Joshua 299 of Judges 40 of Eli and 10 of Samuel and yet was this long space of time taken up by four men viz. Salmon before he begat Boaz of Rahab and Boaz before he begat Obed of Ruth and Obed before he begat Jesse and Jesse before he begat David so that you must allow to every one of them near upon a hundred years before he begat his son 3. That from their coming into Canaan to Ehuds death were 137 years 4. Now grant that Rahab lived sixty years in Israel before she had Boaz by Salmon and that Boaz lived an hundred years before he was married to Ruth both which are fair allowances yet will this his marriage with Ruth fall but three years after Ehuds death So that this Book of Ruth may be taken in between the third and fourth Chapters of the Book of Judges The Book of Ruth setteth out the great providence of God in bringing light out of darkness Ruth a mother of Christ out of the incest of Lot a special mark over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lots eldest daughter lying with her father Gen. 19. 34. and a special mark in a great letter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Ruth going to Boaz his bed Ruth 4. 13. seem to relate one to the other and both together to point at this providence Boaz born of a Heathen woman and married to a Heathen woman but both these become Israelites and holy After the reading of the Book of Ruth the Reader and story return to the fourth of Judges JUDGES CHAP. IV. V. World 2691 Deborah 1 Deborah 2 DEBORAH and BARAKS forty years begin Israel after the death Deborah 3 of Ehud fall to their old Idolatry again and for that ere long fall under Deborah 4 Deborah 5 oppression Shamgar got one wonderful victory for them but wrought Deborah 6 not a perfect deliverance Deborab a woman of Ephraim ariseth after him and Deborah 7 Deborah 8 judgeth the people she being a Prophetess and by the spirit of Prophecy stirreth Deborah 9 up Barak of Nephtali to fight with Sisera whom he overcometh by an army Deborah 10 of Galileans but Sisera himself falleth by the hand of a Proselytess woman Deborah 11 Deborah 12 Then Deborah and Barak sang Here the man of Nephtali giveth goodly Deborah 13 words They tell the sad case of Israel in Shamgars and Jaels times before the Deborah 14 Deborah 15 victory was gotten over Sisera that men durst not go in the common ways nor Deborah 16 dwell in villages and unwalled Towns for fear of the enemy The rich and Deborah 17 Deborah 18 gallant men that used to ride on white Asses durst not ride in those times and Deborah 19 the rulers durst not sit in Judgment for fear of being surprised and people Deborah 20 Deborah 21 durst not go to the Town wells to draw water for fear of the enemies archers Deborah 22 but now all these may speak of the actings of God towards the forsaken villages Deborah 23 Deborah 24 and towards the forlorn places of Judicature in the gates for they
Asa 30 Omri 4 Division 49 Ahaziah 2 Chron. 22. 2. of which Asa 31 Omri 5 Division 50 when we come there Asa 32 Omri 6 Division 51 In the one and thirtieth year of Asa 33 Omri 7 Division 52 Asa Tibni is conquered and Asa 34 Omri 8 Division 53 Omri is sole King He reigneth Asa 35 Omri 9 Division 54 six years in Tirzah and then removeth Asa 36 Omri 10 Division 55 to Samaria which he had Asa 37 Omri 11 Division 56 built for Zimri had fired the Omri 12 Kings Palace at Tirza Omri is more wicked then any that went before him he maketh cursed Statutes Mich. 6. 16. Ahab 1 AHAB reigneth in the 38 Ahab 2 year of Asa 1 King 16. 29. and Asa 38 doth more wickedly then his father World 3086 Asa 39 Division 57 Omri had done He bringeth World 3087 Ahab 3 Division 58 in the Sidonian Idoll Baal into Asa 40 Division 59 request in Israel and addeth that Idolatry to the Idolatry with the golden Calves He had married a Sidonian woman Jezabell an Idolatress a Murdress World 3089 Asa 41 Ahab 1 Ahab 4 Division 60 a Witch and an Whore and it is no wonder if Ahab grew to a height of wickedness indeed Ahab 2 Ahab 5 Division 61 when he had such a father as Omri to bring him up and such a wife as Jezabell to lye in his bosom 2 CHRON. XVII all World 3091 Ahab 3 Ahab 6 Division 62 JEHOSHAPHAT in Ahab 4 Ahab 7 Division 63 the third year sendeth Ahab 5 Ahab 8 Division 64 Priests Princes and Levites Ahab 6 Ahab 9 Division 65 to teach the Law He hath Ahab 7 Ahab 10 Division 66 great tribute from the Philistims Ahab 8 Ahab 11 Division 67 and Arabians hath Ahab 9 Ahab 12 Division 68 eleven hundred thousand and Ahab 10 Ahab 13 Division 69 sixty thousand fighting men Ahab 11 Ahab 14 Division 70 and is a terror to all that were round about him But hath already made affinity with Ahab and married his Ahab 12 Ahab 15 Division 71 Son JORAM to Athaliah Ahab 13 Ahab 16 Division 72 Ahabs Daughter see Ahab 14 Ahab 17 Division 73 2 Kings 8. 18. and 11. 1. Ahab 15 Ahab 18 Division 74 for Ahazia Son to Joram Ahab 16 Ahab 19 Division 75 and Athaliah was born in the eighth year of Jehosaphats reign See 2 Kings 8. 26. 1 King 22. ver 44. to 50. World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 1. JORAM the son of Jehoshaphat reigneth Observe these Texts 1 King 2â— 51. Ahaziah the Son of Ahab began to raign over Israel in Samaria in the seventeenth year of Jehoshaphat King of Judah and reigneth two years And 2 King 1. 17. And Ahaziah died according to the word of the Lord which Elijah had spoken and Jehoram reigned in his stead in the second year of Jehoram son of Jehoshaphat King of Judah And 2 King 3. 1. Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat King of Judah By these Scriptures it is most plain that both Joram the son of Jehoshaphat and Ahaziah the son of Ahab began to reign in the seventeenth of Jehoshaphat I shall not need to make the collection it is so conspicuous in the Text for who seeth not in them that Jehoshaphats eighteenth when Joram the son of Ahab beginneth to reign is called The second year of Joram the son of Jehoshaphat Now Jehoshaphats reign was not yet expired by eight or nine years for this was in his seventeenth year and he reigned five and twenty 1 King 22. 42. Nor was Ahabs reign expired by two or three years for this was in his twentieth year and he reigned two and twenty 1 King 16. 29. But the reason that both their sons came into their thrones thus in their life time and both in this same year was because the fathers Jehoshaphat and Ahab were both ingaged in the war against the Syrians about Ramoth Gilead and while they were providing for it and carrying it on they made their sons Viceroyes and set them to reign in their stead while they were absent or imployed about that expedition we shall have occasion to observe the like of Joram the son of Jehoshaphat again afterward 1 KING XVI ver 30. to the end World 3091 Ahab 3 Ahab 6 Division 62 AHAB doth abominably Ahab 4 Ahab 7 Division 63 buildeth a Chappel and Ahab 5 Ahab 8 Division 64 an Altar to Baal in Samaria In Ahab 6 Ahab 9 Division 65 his days Hiel a man of the family Ahab 7 Ahab 10 Division 66 of Rahab living now in Bethel Ahab 8 Ahab 11 Division 67 seeing Canaanitish Idolatry Ahab 9 Ahab 12 Division 68 and Canaanitish manners come Ahab 10 Ahab 13 Division 69 on so fast he is imboldned to set Ahab 11 Ahab 14 Division 70 on to build Jericho again to make it a Canaanitish City but his eldest Son is slain in laying the foundation and his youngest son in setting up the Gates according to the curse of Joshua denounced upon such an undertaking above five hundred and thirty years before 1 King 17 18 19. In the degenerate and most wicked times of Ahab appeared the glorious piety and Prophetick spirit of Elias a seasonable reformer when times were come to the very worst He was of Jabesh Gilead he shutteth up Heaven that there is no rain for three years and six months till Baalites be destroyed and then there is rain enough He is fed by birds of prey he feedeth the Sareptane widow and becometh the first Prophet of the Gentiles He raiseth her dead Child destroyeth hundreds of false Prophets bringeth fire from Heaven and rain ere long after it Fasteth forty days and forty nights seeth the Lord where Moses had seen him accuseth Israel to him Is appointed to anoint Hazael King of Syria who should plague Israel for their Idolatry and to anoint Jehu King of Israel who should destroy the house of incorrigible Ahab and to anoint Elisha a Prophet in his stead to go on with the reformation that he had begun John Baptist was a second Elias a man in a hairy garment and leather girdle 2 King 1. 8. Matth. 3. 4. of a powerful and operative Ministry and a great reformer in corrupt times 1 KING XX XXI XXII vers 51 52 53. Ahab 12 Ahab 15 Division 71 AHAB two years together Ahab 13 Ahab 16 Division 72 hath two great Victories Ahab 14 Ahab 17 Division 73 over the Syrians but letting Ahab 15 Ahab 18 Division 74 Benhadad go he undoeth himself Ahab 16 Ahab 19 Division 75 compare the case of Saul about Agag King of Amalek 1 Sam. 15. Ahab murdereth Naboth for his Vineyard World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 AHAZIAH the Son of Ahab reigneth 1 KING XXII to Verse 50. and 2 CHRON. XVIII all World 3106 Ahab 18 Ahab 21 Ahaziah 2 Iehoram 1 Division 77 JEHOSHAPHAT and Ahab are now together in
in the City he caused his Scholars R. Joshua and R. Eliezer to carry him forth upon a Bier as a dead corps for a dead corps might not rest in Jerusalem all night and so he escaped and was brought to Caesar. Thus R. Nathan tells the story Avoth per. 4. This Rabban Jochanan fourty years ago when the Temple doors flew open of their own accord foresaw its ruine in that presage and accordingly applied that saying of the Prophet Zechary Open thy doors O Lebanon that the fire may devour thy Cedars Therefore when he saw the enemy now so straitly besieging the City and such forerunners of ruine apparent it is no wonder if he used all perswasion to the people to yield and to save their City as the same Author also tells us he did and if he went and gave himself up to him that he knew should be Conqueror Nor needed he any Prophetick spirit to foresee these things but the very sickly condition and distemper of the Nation might plainly enough tell him that her death could not be far off He finding favour with Caesar petitioned of him that the Sanhedrin might repair to its old place Jabneh and there settle and he obtained it Jabneh was near unto Joppa upon the Sea coast there is mention of it 2 Chron. 26. 6. Here had the Sanhedrin sitten as we have mentioned many years before the Temple fell a good part of Gamaliels time and all Rabban Simeons his son He sate President here five years and these are the men of note that sate with him Rabban Gamaliel son to Rabban Simeon that was slain at the fall of the City R. Zadok one who had spent his body with extream fasting since the Temple doors had opened of their own accord taking that for an omen of its ruine approaching R. Eliezer his son R. Judah and R. Joshua the sons of Betirah R. Eliezer ben Hyrcanus the Author of Pirke Eliezer R. Joshuah R. Eliezer ben Erech R. Ismael R. Jose R. Simeon ben Nathaniel R. Akibah and divers others who outlived Rabban Jochanan the most of them a long time They made many Decretals in his time especially about those things that had had immediate reference to the Temple as see Rosh hashanah per. 4. Shekalim per. 1 c. SECTION IV. The Sâ—nhedrin still at Iabneh Rabban Gamaliel President WHEN Rabban Jochanan died Rabban Gamaliel succeeded him in the Presidency seven years He is commonly called by the Hebrew Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabban Gamaliel of Jabneh But for the right stating of his Presidency there two things are to be observed The first is mentioned in Babyl in Rosh hashanah fol. 31. 1 2. where all the flittings of the Sanhedrin are reckoned in the Gemara thus From the room Gazith it flitted to the Taberna in the mountain of the Temple from the Taberna into Hierusalem from Hierusalem to Jabneh from Jabneh to Osha or Usha from Osha to Shepharaam from Shepharaam to Beth Shaaraim from Beth Shaaraim to Tsipporis and from Tsipporis to Tiberias Now the marginal Gloss teacheth us how to understand these removes When the President was in any of these places saith it the Sanhedrin was with him and when he or his son went to another place it went after him It was at Jabneh in the days of Rabban Jochanan at Usha in the days of Rabban Gamaliel but they returned from Usha to Jabneh again but in the days of Rabban Simeon his son it went back again to Usha So that the time that Rabban Gamaliel sate at Jabneh instantly upon Rabban Jochanans death was not long but he went to Usha and his time at Usha was not long neither but to Jabneh again And as we are to observe thus about his time and place so there is a second thing to be taken notice about him and that is the mixture of his Presidency The Talmudists do speak oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of placing R. Eliezer the son of Azariah in the Presidency Tsemach David speaks it out thus R. Eliezer ben Azariah was a Priest and was exceeding rich he was made President in the room of Rabban Gamaliel but afterward they were joyned in the Presidency together which is still obscure enough but the Jerusalem Gemarists give the full story in Taanith fol. 67. col 4. in these words A certain scholar came and asked R. Joshua What is Evening Prayer He answered A thing Arbitrary The same scholar came and asked Rabban Gamaliel What is Evening Prayer And he said A bounden duty He saith to him But R. Joshua saith it is a thing Arbitrary He saith to him To morrow when I come into the Congregation stand forth and ask this question So the scholar did ask Rabban Gamaliel What is Evening Prayer He answered A bounden duty How then saith the scholar doth R. Joshua say it is a thing Arbitrary Rabban Gamaliel saith to R. Joshua Art thou he that saith it is a thing Arbitrary He answered No. He says to him Stand upon thy feet that they may bear witness against thee R. Joshua stood upon his feet whilest Rabban sate and was expounding so that all the Congregation repined at him for making him to stand so And they said to R. Hotspith the Interpreter Dismiss the people and they said to R. Zinnun the Minister say Begin and they said all Begin and stood upon their feet too And they said to him Rabban Gamaliel Against whom hath not thy mischief passed continually They went presently and made R. Eliezer ben Azaria President who was but sixteen years old but very grave R. Akibah sate by and took it ill and said It is not because he is better studied in the Law then I that he is thus prefered but because he is nobler born then I. Happy is the man who hath Ancesters to priviledge him Happy is the man that hath a nail to hang upon And what was the nail that R. Eliezer ben Azaria had He was the tenth from Ezra How many benches of scholars were there sitting there then R. Jacob bar Susi saith Fourscore besides the people that stood behind them R. Josi ben R. Bon saith Three hundred Rabban Gamaliel went presently to every one at his own home and sought to pacific him c. So that by this it appears how and why Gamaliel was outed of his Presidency namely for his pride and passion of which we might shew you other examples also but he was restored again to be partner in the dignity with R. Eliezer whom they promoted now There is exceeding much mention of this Gamaliel in the Talmuds and he is a very busie man there the Reader there meets with him as oft as with any one man whosoever He had a servant named Tobi very oft spoken of whose eye he struck out and let him go free for it when he died he much bemoaned and commended him Beraâ—â—th per. 2. halac 6. Whilest he sate at Jabneh in his curiosity for the exquisite taking
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
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
Law were here taught and so the studies of the Law and Gospel together rendred the Minister of the Divine Word compleat CHAP. XCVIII Some Miscellaneous matters respecting the face of the land 1. LET us begin with that Canon concerning reading the book of Esther in the feast of Purim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Megill cap. â— hal 1. Towns that were begirt with walls from the days of Joshua read it the fifteenth day of the month Adar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages and great Cities read it the fourteenth day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unless that the Villages anticipate it to the day of the Congregation You see a threefold distinction of Cities and Towns 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortifications or Towns girt with walls from the days of Joshua But whence shall we know them They are those which are mentioned in the book of Joshua b b b b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artic 2 which however in after times they were not begirt with walls are nevertheless reckoned under the Catalogue of them as to the reading of that book 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Cities That was called a great City in which was a Synagogue So it is defined by the Piske Tosaphoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Piske Tosaph artic 2. That is a great City in which are ten men at leisure to pray and read the Law See what we say concerning these things on Matth. Chap. IV. vers 23. when we speak of Synagogues 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Villages That is such where there was not a Synagogue Yea saith the Piske Harosh a fortified Town wherein are not ten men of leisure or such as ceased from the things of the World and these made up a Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reputed as a Village c. That which is added in the Text of the Mishna Unless the Villages do anticipate it to the day of the Congregation is thus explained by the Glossers When Towns girt with walls read the book of Esther on the fifteenth day and those that were not walled on the fourteenth see Esth. IX 21. and yet it is said before in the same Text of the Mishna that that book is read the eleventh twelfth and thirteenth day the wise Men granted liberty to the Villages to preoccupate the reading namely on that day wherein they resorted to the Synagogue that is either the second day of the week that went before the fourteenth day of the month or the fift day of the week which were days of Assembly in which the Villages resorted into the Cities to judgment For the second and fift days of the week the Judiciary Consistories sat in the Cities by the appointment of Ezra Now the Villagers were not skilful in reading therefore it was needful that they should have some reader in the City c. II. Let the Canons and cautions of the spaces and places next joyning to the City or Town be observed 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Bava bathra cap. 2. hal 5. A Dovecoat was not built within fifty Cubits from the City and that least the Pigeons might do injury to the Gardens that were sown 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They permitted not a tree within five and twenty Cubits from the City And this as the Gloss speaks for the grace of the City 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They allowed not a barn-floor within fifty cubits from the City that when they fanned their corn the chaff might not offend the Citizens 4. They permitted not dead carkasses or burying places nor a Tanners shop to be within fifty Cubits from the City because of the stink Nor did they allow a Tanners Workshop at all but on the Eastside of the City R. Akiba saith On any side except the West but at the distance of fifty cubits III. From the Cities let us walk forth into their plowed grounds and fields Here you might see in some places e e e e e e Hieros Sheviith fol. 35. 4 certain tokens hung upon some figtrees to shew of what year the fruit that grew there was See what we say on Matth. XXI 19. In other places you might see barren trees stigmatized with some mark of infamy f f f f f f Ibid. Col. 3 A tree which shook off its fruits before they were ripe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mark with red and load it with stones You might see the plowing and mowing of their fields the dressing of their Vines and their Vintage to be done by the rules of the Scribes as well as by the art of the Husbandman or the Vinedresser For such was the care and diligence of the Fathers of the Traditions concerning tithing Corn and Fruits concerning leaving a corner for the poor concerning the avoiding of sowing different seeds and of not transgressing the Law concerning the seventh year that they might not plow nor sow nor reap but according to the Traditional rule Hence are those infinite Disputes in the books Peah Demai Kilaim Sheviith g g g g g g Peah cap. 1. of the corner of the field to be left what and how much the portion of it was and of what things such corners ought to consist h h h h h h Id. cap. 2. Of those that divide the field so that a double corner of it is due to the poor i i i i i i Id. cap. 3. Whether a corner is due from beds of corn that grow among Olive-trees Whether from a field whose sowing and reaping is various k k k k k k Demai cap. 1 What are the trees whose fruits are Demai l l l l l l â—â— cap. 2. Of what things is the tithing of the Demai m m m m m m â—ilaâ—m c 3. How long the same plot of ground may be sown with different seeds so as not to offend against the Law Of sowing different seeds n n n n n n Ibid. c. 4. 5 How many Vines make a Vineyard Of their rows of the beds of the Vineyard of sowing within the Press c. and innumerable decisions of that nature which did so keep the Countryman within bounds that he could not plow nor mow his land according to his own will but according to the rule of Tradition o o o o o o Hieros Peah fol. 18. 2. The Inhabitants of Beth-Namer measured out a corner for the poor with a line and they gave a corner out of every row Abba Saul saith They make mention of them to their praise and to their dispraise because they gave one part out of an hundred to their praise because measuring with a line they collected and gave a corner out of every row that is meeting with a measuring line they yielded the hundredth part of the field to the
morrow when I come into the Consistory do thou come forth and question me about this matter The Disciple stood forth and askt Rabban Gamaliel then President of the Sanhedrin of what kind is Evening Prayer He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a thing of duty But behold saith the other R. Joshua saith it is a thing at pleasure Saith Gamaliel to Joshua dost thou affirm it to be a thing at pleasure He saith unto him No. Stand upon thy feet saith the other that they may witness against thee Rabban Gamaliel was then sitting and expounding Probably this very Article R. Joshua stood on his feet till all the people cryed out to him They say to R. Hotspith the Interpreter Dismiss the people They say to R. Zenon the Chazan say Begin ye and they said begin thou So all the people rose up and stood on their feet They said unto him Who is it thy wickedness hath not toucht they went out streight way and made R. Eleazar ben Azariah President of the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many seats were there R. Jacob ben Susi saith fourscore seats for the disciples of the wise beside those who stood behind the bars R Jose cen Bon saith thirty beside those that stood behind the bars We have the same i i i i i i In Bab. Beracoth fol. 27. 2. Story This we transcribed the larglier not only for proof of what we said of the Disciples asking the Doctors Questions in the Court but that the Reader might have a little sight of the manner of that Court and how there were many not only of the Disciples of the wise but others too that flockt thither II. We may further add k k k k k k Mâ—iâ—… Sanhedr cap. 1. In a City where there are not two great wise men one fit to teach and instruct in the whole Law the other whoknows how to hear and ask and answer they do not constitute a Sanhedrin although there were a thousand Israelites there c. l l l l l l Sanhedr fol. 17. 2. In a City where there are not two that may speak and one that may hear they do not constitute a Sanhedrin In Bitter there were three In Jabneh four viz. R. Eliezer R. Joshua R. Akibah and Simeon the Temanite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He judged before them sitting on the ground By him who hears they mean one skillful in the Traditions that can propound questions and answer every question propounded Such an one was Simeon the Temanite who though he was a man of that learning yet not being promoted to become one of the Elders he sate upon the ground that is not on any of the benches of the Fathers of the Sanhedrin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on one of the seats that were near the ground for they speak these things as done in the times after the death of Gamaliel There is nothing absurd therefore in it if we should suppose Christ gotten into the very Sanhedrin it self Thither Joseph and his Mother might come and seeking him might find him on the benches of the Fathers of the Council for that time they having found him so capable both to propound questions and answer them For it is plain they did admit of others for other reasons to sit sometimes in their seats m m m m m m Sanhedr fol. 40. 1. And it is less wonder if they suffer him to sit amongst them being but twelve years of age whenas they promoted R. Eleazar ben Azariah to the Presidency it self when he was but sixteen n n n n n n Hierosol ubi supr But if it was in a lower Court it is still less wonder if he sate amongst them But that which might be chiefly enquired is whether Christ sate amongst them as one of their disciples this indeed is hardly credible CHAP. III. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annas and Caiphas being High-Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Hierosal Sanhedr fol. 29. 1. They do constitute two High-Priests at one time True indeed but they promoted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan together with an High-Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Juchasin fol. 57. 1. out of Rambam The Sagan as to his degree was the same to the High-Priest as he that was next or second to the King They substituted indeed on the Vespers of the day of expiation another Priest to the High-Priest that should be in readiness to perform the office for the day if any uncleanness should by chance have befallen the High-Priest c c c c c c Joma caâ— 1 d d d d d d Hieros Hâ—raioth fol. 47. 4. It is storied of Ben Elam of Zipporim that when a Gonorrhea had seized the High-Priest on the day of expiation he went in and performed the Office for that day And another story of Simeon ben Kamith that as he was walking with the King on the Vespers of the day of expiation his Garments were toucht with another's spittle so that Judah his Brother went in and ministred On that day the Mother of them saw her two Sons High-Priests It is not without reason controverted whether the Sagan were the same with this deputed Priest the Jews themselves dispute it I would be on the negative part for the Sagan was not so much the Vice-High-Priest as if I may so speak one set over the Priests The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the Temple of whom we have such frequent mention amongst the Doctors upon him chiefly did the care and charge of the Service of the Temple lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Joma capâ— hal 1. The ruler of the Temple saith to them go out and see if it be time to slay the Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler saith come and cast your lots who shall slay the f Tamid cap. 3. hal 1. Sacrifice who shall sprinkle the blood c. The gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler is the Sagan He is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests Which argues his supremacy amongst the Priests rather than his Vicegerency under the High-Priest g g g g g g Sanhedr fol. 19. 2. When the High-Priest stands in the circle of those that are to comfort the mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan and he that is anointed for the battle stand on his right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Fathers house those that mourn and all the people stand on his left hand Mark here the order of the Sagan He is below the High-Priest but above the Heads of all the Courses 2 Kings XXIII 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests of the second order Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests And Chap. XXV 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
be c c c c c c Bava Mezia fol. 31. 1. But as to forgiving him that offends they abuse the words of the Prophet Amos I. 2. for three transgressions and that of Job XXXIII 29. Lo all these things worketh God three times with man and teach that a man is not bound to forgive a forth trespass d d d d d d Joma fol. 86. 2. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a grain of Mustard seed A Phrase greatly in use Sometimes we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a seed of Mustard Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a grain of Mustard seed Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a drop of Mustard When our Lord had been teaching his Disciples concerning charity toward their offending Brother they beg of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increase of Faith Which words saving that I would not wrong the Faith of the Apostles as if they begged of their Master an increase of it I would enquire whether they might not be put into some such sense as this Lay down or add something concerning the measure of our Faith as thou hast done concerning the measure of our Charity Which therefore he doth in his following discourse VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will say say unto him by and by Go and sit down to meat SOme there were of old that were wont to do thus e e e e e e Maimon Avadim cap. 9. The wise men of old were used to give their servant something of every thing that they eat themselves This was indeed kindly done and but what they ought but then it follows They made their Beasts and their Servants take their meals before themselves This was supererogation VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He passed through the midst of Samaria and Galilee IF it had been said through the midst of Galilee and Samaria there had been no difficulty but being said through the midst of Samaria and Galilee it raiseth that doubt to which I have formerly spoken viz. whether through Galilee in this place ought not to be understood through Perea The Syriack and Arabick seem to to have been aware of this difficulty and therefore to accommodate the matter have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the midst by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between in which signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very familiar in Greek Authors So that the sense they seem to make of it is this That Jesus in his journey to Jerusalem took his way in the very extreme borders of Galilee and Samaria i. e. that he went between the confines and as it were upon the very brink of each Country for a good way together He did indeed go to the Scythopolitan bridge by which he passed over into Perea but whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will allow of such a rendring let the more skilful judge VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten men that were Lepers I. IT is provided by a Law in Levit. XIII 46. That he that is a Leper shall dwell alone and without the Camp How then came these ten to converse thus together as also those four together 2 Kings VII 3. f f f f f f Pesachin fol. 67. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other unclean persons must not live with him i. e. Those that are unclean by other kind of defilements which also is intimated by the Gemarists in these words Shall those that have their issues and those that are defiled by the dead be sent out into one and the same place The Text saith They shall not defile their Camps Numb V. 3. to assign one Camp for these and another for them The Lepers might be Conversant with Lepers and those that had Issues with those that had Issues but those that were under different defilements might not converse promiscuously Which confirms what I have conceived concerning the five Porches at the Pool of Bethesda viz. That they were so framed and distinguished at first that there might be a different reception for those that had contracted different kinds of defilements and were there waiting to be cleansed in that Pool That there were certain places where they that were unclean by that Disease of the Leprosie were secluded reason might perswade us for it were an inhumane thing to cast the Leprous out of the City without any provision of a dwelling for them but that they should always lie sub dio and in the open air Whether there was any such thing in this place I will not determine It seems as if these ten Lepers having heard of our Saviour's coming that way were got but lately together to attend him there For when the Seventy Disciples had before hand openly proclaimed in all the places where he was to come that he would come thither it is easie to conceive in what infinite throng◠the sick and all that were affected with any kind of distemper would be crowding thither for a cure II. g g g g g g Pesachin ubi supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leper that transgresseth his bounds let him receive forty stripes Those that have their Issues Men or Women if they transgress their limits let them also receive forty stripes Where the Gloss is The limits for those that have their Issues are the mountain of the House or the Court of the Gentiles For they are forbid to enter into the Camp of the Levites The unclean are not excluded but from the Court excepting those that have their Issues and a Gonorrhea upon them they are excluded even from the mountain of the house and the Leper who is excluded from the Camp of Israel that is from the City Now the Camp of Israel out of which the Leper was to be excluded they interpreted to be every City that had been walled from the days of Joshua For say they Joshua sanctified the walled Cities with the holiness that was ascribed to the Camp of Israel but he did not so to the rest of the Land nor the Cities that had no walls This was a Village and not such a City where these ten Lepers meet our Saviour and if they were within this Village it was neither beyond the custom nor the rule provided that they kept but their distance h h h h h h Negaim cap. 13. hal 12. A Leper enters into the Synagogue they make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Grates or bounds ten hands high and four cubits broad he enters the first and goes out the last The Gloss is Lest they should be defiled that stand in the Synagogue c. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kingdom of God cometh not with observation THE Kingdom of God or of Heaven hath especially a twofold distinct sense in the Holy Scriptures In some places it signifies the propagation of the Gospel by the Messias and his Followers and that especially amongst the Gentiles In other places it denotes the Messiah's victory and
t t t t t Lib. ◠cap. 23. Caelosyria habet Apamiam Marsyâ amne divisam A Nazarinorum Tetrarchiâ Bambycen quae alio nomine Hierapolis vocatur Syris verò Magog SECT IV. Certain horrid practises in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Nachum HAving spoken of Nazareth it will not be amiss to make some mention of Capernaum which however distant many miles yet was it the place where our Saviour dwelt as Nazareth was his native soil We have considered its situation in another Treatise being in the Country of Gennesareth a little distance from Tiberias There is another Capernahum mentioned by Gulielmus Tyrius u u u u u u Lib. 10. cap. 26. that lay upon the Coast of the Mediterranean as this did upon the coast of Gennesaret In loco quae dicitur Petra incisa juxta antiquum Tyrum inter Capharnaum Doram oppida Maritima In a place called Petra Incisa near old Tyre betwixt Capernaum and Dor two Sea-coast Towns It is uncertain whether the name be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former denotes pleasantness the latter comfort And though our Capernaum might justly enough take its name from the pleasantness of its situation according to the description that Josephus giveth of it x x x x x x Lib. de bell 3. cap. 35. Yet the oriental Interpreters write it the latter way The Rabbins also mention such a Town written in the same Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which perhaps it will not be tedious to the Reader to take this Story y y y y y y Midras Coheleth fol. 85. 2. Chanina R. Joshua's Brother's Son went into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capernaum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hereticks or Magicians for the word signifies either inchanted him They brought him into the City sitting upon an Ass on the Sabbath day which was forbiden by their Law He went to his Uncle R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who besmeared him with a certain Ointment and he was recovered It should seem that by some kind of Enchantments they had thrown him into a Delirium so far that he had forgot both himself and the Sabbath day There is another Story immediately follows that A certain Disciple of R. Jonathan's flies over to these Hereticks That himself might be entred amongst them and become one too Jonathan finds him out employed in castrating Birds and Beasts They sent to him Jonathan and said it is written cast in thy Lot amongst us and let us all have one purse He fled and they followed him saying Rabbi come and give us a cast of thy office toward a young Birde He returned and found them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 committing Adultery with a Woman He asketh them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it the manner of the Jews to do such things as these They answer Is it not written in the Law cast in thy lot amongst us and let us all have one purse He fled and they pursued him to his own house and then he shut the doors against them They call to him and say O Rabbi Jonathan go and rejoycing tell thy Mother that thou didst not so much as look back toward us for if thou hadst looked back thou hadst then followed us as vehemently as we have now followed thee Whiles I read these things I cannot but call to mind the Nicolaitans and such who indulged to themselves a liberty of all obscene filthinesses nor is what we have related unworthy our observation with respect to Heresies of this kind Should this Capernaum be the same as probably it is with that Capernaum which we meet with so frequently in the Evangelists it is something observable what is said of it Thou Capernaum which art exalted unto Heaven shalt be brought down to Hell SECT V. Some short remarks upon Cana Joh. II. 2. IT is very disputable which should be the first letter of the word Cana whether Caph or Koph for we find both I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kanah with the initial letter Koph is a City in the Tribe of Aser Josh. XIX 28. where the Greek for Canah have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and MS. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kene a word not very much differing in the sound occurs amongst the Talmudists ◠In Ohaloth cap. 18. hal ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi and his Sanhedrin having numbred votes pronounced Keni clean Gloss. Keni was a place of doubtful esteem reckoned amongst the unclean that is a place of the Gentiles but in the days of R. Judah Haccodesh it came under tryal and they pronounced it clean III. We find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus but the situation not mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Lib. 13. cap. 23. Antiochus being slain viz. when he fought with the Arabian King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Army fled to the Town Kana This is hardly our Cana as may in some measure appear in Josephus's Context IV. But further he speaks in his own life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cana in Galilee As for its situation as far as can be collected from Josephus we discuss that in another Treatise and shew that it is not far from that where the River Jordan dischargeth its self into the Sea of Gennesaret so that between this Cana and Capernaum there seems to be almost the whole length of that Sea V. But it must not be forgot that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canah beginning with the Letter Caph is met with in Juchasin b b b b b b Fol. 57. 2. the words these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the end of the Chapter it is these venth Chapter of Bavah Meziah there is a Tradition Abba Chalaphtha of Caphar Hananiah in the name of R. Meir saith they are in Bavah Meziah where he is brought in and what he said c c c c c c Fol. 94. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems to me they are the words of the Author of Juchasin that Caphar Hananiah is Caphar Cana as may be proved out of the ninth Chapter of the Book Sheviith for there was the entrance of the lower Galilee From that place quoted in Sheviith which is Halac 2. it plainly appears that Caphar Hananiah was in the very outmost border that divided the upper and the lower Galilee From whence it is evident that the entrance of the lower Galilee according to our Author was not as we go from Samaria to Galilee but from the upper Galilee into the lower And whether Cana of Galilee be so called to distinguish it from that Cana that so divides between the two Galilees or from that Cana that was in the Tribe of Aser which may not unfitly be called Cana of the Sidonians it is at the Reader 's choice to determine As also why the Syriack Interpreter should in this place write 〈◊〉 〈◊〉 〈◊〉
mean thus John was Baptizing in Aenon near the Salamean or Kenite giving that name to that people which at that time they were commonly called by But supposing this should be granted us what Kenite should we understand here either those that were in the Wilderness of Judah or those on the other side the salt Sea SECT III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Interpreters Jos. XV. 62. IF the Essene might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmean as well as Kenite and certainly he seems to have as much claim to it if the word denote perfection or austerity of life then I could more confidently place our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salim in the Wilderness of Judah because there I find Aenon mentioned in the Greek Version Jos. XV. 61 62. Where the Hebrew hath it thus In the Wilderness Betharabah Middin and Secacah and Nishban and the City of Salt and Engedi six Cities But the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Baddargis and Tharabaam and Aenon c. Where it is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aenon is put for Middin but why it should be so is more difficult to tell This only we may remark that the word Middin occurrs Judg. V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if I should render ye that dwell by Middin I should have Kimâ—hi to warrant me who in his Notes upon this place tells us that Middin is the name of a City mentioned in Joshua Middin and Secacah But now when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aenon signifies a place of springs or waters See what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the noise of Archers among the places of drawing waters The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among those that draw water So that if you ask the Greek Interpreter why he should render Middin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aenon a place of springs he will tell you because Middin was a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that draw waters The Essenes succeeded the Kenites in their dwelling in the Wilderness of Judah i i i i i i Plin. lib. 5. cap. 17. Soliâ— cap. 38. and not only so but in strâ—ctness and austerity of life as Josephus and others assure us Now if we will but allow the Essenes to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salmeans as the Kenites were then the words of the Evangelist might bear such sense as this John was Baptizing in Aenon near the Essenes And it may be supposed that as the Baptist had already conversed with two of the Jewish Sects the Pharisees and Sadducees and had baptized some of each so he would now apply himself to a third Sect amongst them viz. the Essenes and Baptize some of them too But herein I will not be positive SECT IV. The Syriack remarkt And Eustathius upon Dionysius WHILES we are treating upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aenon I cannot but observe that the word is divided both in the Syriack and Arabick Version Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fountain Jon. Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fountain Nun. The words of the Evangelist seem to discover the signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because there was much water there For we could not have render'd the word more significantly than a place of springs or a watry place So Nonnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing neer the waters of deep-waved Salem Why therefore did those Interpreters take the word in two when it was plain and Etymological enough of it self The Syriack Jon brings to mind a passage of Eustathius upon this verse of Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some say saith he that that whole Sea from Gaza as far as Egypt is call'd the Jonian Seâ— from Jo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed some call even Gaza its self Jone where there is an heifer in the image of Jo or the Moon That Gaza was ever call'd Jone is not commonly known but grant it was and the Sea from that place even as far as Egypt to have been call'd the Jonian Sea yet should not I have deriv'd its name from Jo but rather from the Jones those brassy robust men Euâ—erpe chap. 152. 154. of whose coming into Egypt and fixing their seats there by the Sea Herodotus gives us a famous relation But must we seek for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ein Jon or Javen as some would have it hereabout To seek John about Gaza would be to seek him out of the land of Israel at least as the bounds of that land were at that time determin'd SECT V. Herodium a Palace IF Aenon was the place where John baptiz'd last immediately before his imprisonment then we must look for it either in Galilee or Peraea for in one of those places it was where he began his acquaintance with Herod For however St. Luke speaking of Herod mentions Galilee only within his Tetrarchy Luk. III. 1. yet Josephus tells us that De Bell. lib. 2. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both Peraea and Galilee were under his juriâ—diction Where then shall we begin his first acquaintance with the Baptist I had once inclination to have fixed it in Galilee but whilst I consider better that Herodium was in Peraea and very neer Machaerus John's prison that seems the more probable Josephus speaking of Herod the Great and his stately buildings hath this amongst De Bell. lib. cap. 16. other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fortify'd a Castle upon an hill toward Arabia and call'd it Herodium after himself Where by Arabia you are to understand the land of Moab and he seemed to have fortify'd that Castle as a Bulwark against the Moabitish Arabs The same Herod that built it is bury'd there as the same Josephus tells us where describing De Bell. lib. 1. cap. 21. the funeral pomp he gives this account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After those follow'd five hundred of his own domestick servants bearing spices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His body was brought two hundred furlongs from Jericho where he dy'd to Herodium where according to his own appointment he was inter'd But in Antiq. Lib. 17. Cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came to Herodium eight furlongs for there he had order'd his funeral solemnities At first sight here is an appearance of a slip in History but it is to be understood that from Jericho to Herodium it was 200 furlongs that is 25 miles but Herod's burying-place was eight furlongs from Herodium a common distance for burying places to be from Cities SECT VI. Machaerus a Castle JOsephus tells us that John Baptist was imprison'd by Herod in the Castle of Machaerus Antiqâ— lib. 18. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He the Baptist upon Herod's suspicion is sent prisoner to Machaerus a little before that he had told us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is the frontier betwixt the Kingdom of Aretas the Arabian King and Herod Of
to prove it When therefore there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews and when some token and indication of these times might appear to Nicodemus in the miracles that Christ had wrought our Saviour instructs him by what way and means he may be made apt and capable for seeing and entring into this Kingdom and enjoying the benefits and advantages of Messiah's days For II. The Jews had conceited that it was enough for them to have been of the seed of Abraham or the stock of Israel to make them fit subjects for the Kingdom of Heaven and the happiness that should accrue to them from the days of the Messiah Hence that passage h h h h h h Sanhedr fol. 90. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a part allotted to all Israel in the world to come That is in the participation of the Messiah But whence comes it that universal Israel claim such a part meerly because they are Israelites i. e. Meerly because they come of the stock and lineage of Israel Our Saviour sets himself against this error of theirs and teacheth that it is not enough for them to be the Children of Abraham or the Stock of Israel to give them any title to or interest in the Messiah but they must further be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above they must claim it by an Heavenly not an Earthly birth These words of his seem to fall in and bear the same kind of sense with those of John Baptist Think not to say we have Abraham for our Father III. The Jews acknowledged in order to Proselytisme some kind of regeneration or new-birth absolutely necessary but then this was very slightly and easily attainable i i i i i i Jevamoth fol. 62. 1. 92 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one become a Proselyte he is like a Child new born But in what sense is he so k k k k k k Maimoâ— Issurâ—i biaâ— câ—p 14. The Gentile that is made a Proselyte and the servant that is made free behold he is like a Child new born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all those relations he had whiles either Gentile or Servant they now cease from being so By the Law it is lawful for a Gentile to marry his Mother or the Sister of his Mother if they are Proselyted to the Jewish Religion But the wise men have forbidden this lest it should be said we go downward from a greater degree of sanctity to a less and that which was forbidden yesterday is allowable to day Compare this with 1 Cor. V. 1. Christ teaches another kind of new birth requisite for those that partake of the Kingdom of the Messiah beyond what they have either as Israelites or Proselytes viz. that they should be born from above or by a celestial generation which only makes them capable of the Kingdom of Heaven VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Can he enter the second time into his Mother's Womb THE common opinion of the Jews about the qualification of an Israelite qua Israelite still sticks in the mind of this Pharisee and although our Saviour useth that term which in the Jewish Language plainly enough intimates the necessity of being born from Heaven yet cannot he easily get off from his first prejudice about the Israelitish Generation Whereas the Israelites as they are Israelites have a right to be admitted into the Kingdom of the Messiah do you therefore mean by this expression of yours that it is necessary for any to enter a second time into his Mother's Womb that he may be an Israelite anew He knew and acknowledged as we have already said that there must be a sort of a new-birth in those that come over to the Jewish Religion but he never dreamt of any new proselytism requisite in one that had been born an Israelite He could not therefore conceive the manner of a new birth that he should be made an Israelite anew unless it were by entring into the Mother's Womb a second time which to him seemed an impossible thing VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except a man be born of water and of the Spirit HE tells him that the Jew himself cannot be admitted into the Kingdom of the Messiah unless he first strip himself of his Judaism by Baptism and then put off his carnal and put on a spiritual state That by water here is meant Baptism I make no doubt nor do I much less question but our Saviour goes on from thence to the second Article of the Evangelical Doctrine And as he had taught that toward the participation of the benefits to be had by the Messiah it is of little or of no value for a man to be born of the seed of Abraham or to be originally an Israelite unless he was also born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from above so he now further teacheth him that this admission is not to be obtained but by an absolute renunciation of Judaism and being Baptized into the profession of the Gospel For the tenor of Christian Baptism runs point blank against Judaism The Jewish Religion taught justification by works but Evangelical Baptism obliged to Repentance and alarum'd the sinner to look elsewhere for remission of sins so that to a Jew Baptism was indispensibly necessary in order to his admission into the Kingdom of the Messiah that by that Baptism of his he might wholly divest himself of his Jewish state VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou a Master of Israel l l l l l l Echa rabbathi fol. 66. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou a wise man in Israel It was the answer of a Boy to R. Joshua when he asked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the shortest way to the City The Boy answered this is the shortest way though it is the longest and that is the longest way though it is the shortest R. Joshua took that way which was the shortest though the longest When he came very near the City he found Gardens and places of pleasure hedged in so that he could go no further He returned therefore to the Boy and said to him my Son is this the shortest way to the City The Boy answered art thou a wise man in Israel did I not thus say to thee That is the shortest way though the longest c. VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And as Moses lifted up the Serpent c. THE Jews dote horribly about this noble mystery There are those in Bemidbar rabba m m m m m m Sect. 19. that think that the Brazen Serpent was not affixed to a pole but thrown up into the Air by Moses and there to have settled without any other support n n n n n n Baal Turim in Numb XXI Moses put up the Serpent for 〈…〉 sign as he that
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 River Nile Westward and the River Astabora Eastward From whence perhaps the Eunuch came Acts 8. 27. which may call to mind Zeph. 3. 10. v. II. p. 679 Merom-waters Vid. Samachonitis Meroz A Town in Galilee that lay very near the place where the Battle was fought betwixt Israel and Sisera v. II. p. 49 Mesopotamia or Aram Naharaim Geographers distinguish betwixt Mesopotamia and Babylon or Chaldaea So Ptolomy Mesopotamia lyeth South of the Country of Babylon And yet Babylon may be said in some measure to be in Mesopotamia because it lay between Tigris and Euphrates but especially in Scripture-Language for it was beyond the River Chaldeans are therefore said to be of Mesopotamia and Strabo saith that Mesopotamia with the Country of Babylon is contained in the great compass from Euphrates to Tigris The Mesopotamian or Chaldaee Language was spoken in Assyria Chaldaea Mesopopotamia Syria Coelo-Syria c. v. I. p. 46. 752. v. II. p. 665 Metheg Ammah or the bridle of Ammah 2 Sam. 8. 1. because there was a continual Garrison of the Philistines in the Hill Ammah 2 Sam. 2. 25. which the Philistines of Gath used as a bridle to curb those parts v. I. p. 63 Michmash was Eastward from Bethaven 1 Sam. 13. 5. and seemed to be upon the Confines of Ephraim and Benjamin Isa. 10. 28. v. I. p. 104 Middin A Town in the Wilderness of Juda Josh. 15. 61. The Greek puts Aenon for Middin Aenon being in signification A place of Springs and Middin A place of those that draw waters So in the Hebrew we find Middin Judg. 5. 10. which if rendred Ye that dwell by Middin Kimchi will warrant it who in his Notes upon the place saith Middin is a City mentioned in Joshua and it follows vers 11. among the places of drawing waters as explaining the other v. II. p. 499 Midian was twofold the one South of Canaan toward the Red Sea and near to Amalek whither Moses fled and where Jethro lived Exod. 2. 11. the other was Eastward betwixt Moab and Syria v. I. p. 33. 37 Migdal Edar or the Tower of the Flock there was one of that name Gen. 35. 21. about a mile from Bethlehem and whereabout it hath been held that the Shepherds were unto whom the Angels appeared at the Birth of our Saviour Luke 2. 8. There was also another place of that name spoken of in the Rabbins situated on the South side of Jerusalem and so near the City that there was no Town round about within that space or betwixt that and the City v. I. p. 423. v. II. p. 305. Migdal zabaaia or the Town of Dyers that was destroyed for Fornication say the Jews v. II. p. 51 Migron A Town in Benjamin Isai. 10. 28. v. I. p. 104 Miletum Acts 20. 17. A Port Town to Ephesus and near to it v. I. p. 317 325 Mithcah The five and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Mizaar or Missaar Psal. 42. 6. seems to be the Hilly part of Zoar whither Lot would have fled Gen. 19. 20. O let me escape to this City is it not Mizaar or a little one So that the Hill Misaar may be the same as if it had been said the hilly part of the little Hill Zoar. The reasons of which are two 1. As Hermon was near the Springs of Jordan so the hilly part of Zoar lay hard by the extreme parts of Jordan in the Dead Sea and the Psalmist seems to measure out Jordan from one end to the other 2. As David betook himself towards Hermon in his flight from Absalom so when flying from Saul he betook himself to Zoar in the Land of Moab 1 Sam. 22. 3. and so bewails his condition as banished to the utmost Countries North and South that Jordan washed v. II. p. 501 502 Mizgah A place near Tiberias of an unwholsom Air. v. II. p. 310 Mizpeh There were several places of this name in Scripture 1. One in Gad called Ramath-Mizpeh Josh. 13. 26. 2. In the North part of Manasseh beyond Jordan near Hermon Josh 11. 3 8. 3. In Moab 1 Sam. 22. 3. 4. Not far from Jerusalem in the confines its likely of Judah and Benjamin Josh. 15. 38. and 18. 26. Here the Sanhedrim sat in the time of Samuel and Saul was proclaimed King 1 Sam. 10. 17. v. I. p. 55 Moab called Arabia of the Nomades situated on the East of the Dead Sea v. II. p. 501. Modin 1 Macab 2. 1. the Sepulchre of the Macabees fifteen miles from Jerusalem v. II. p. 319 Moseroth the seven and twentieth Mansion of the Israelites in the Wilderness and the same place or Country with Hor Gudgodah and Horagidgad v. I. p. 35 39 Mountains The Black Mountains run from the Bay which is near Pharan to Judea Ptolomy v. II. p. 501 Mountain of Iron in the South in the Desert of Sin another of that name was also in Peraea v. II. p. 43 88 Mountain where Christ was tempted was probably beyond Jordan Eastward because his first appearing afterward was at Bethabara on that side Joh. 1. 28. But whether Pisgah Nebo Horeb or what else is uncertain v. I. p. 507. Mount of Transfiguration not Tabor but some Mountain near Caesarea Philippi perhaps that which Josephus saith was the highest and hung over the very Fountains of Jordan It being improbable Christ should go from Caesarea Philippi where he was immediately before his Transfiguration through the length of almost whole Galilee and from thence back again by a Course to Capernaum where he immediately afterward was v. II. p. 346. N. NAbathaeans inhabited in and about the Town Petra in Arabia Plin. With whom David had War saith Jos. Vol. II. Pag. 321 365. Nain Luke 7. 11. so called from the pleasantness of its situation and probably as it s of the like signification so was the same with Engannim It was in the extreme Borders of Issachar toward Samaria opposite to Genta the extreme of Samaria toward Issachar if not the same with it and in the way from Galilee to Jerusalem It is two Leagues from Nazareth and not much above one from Tabor saith Borchard v. II. p. 369 370 Naveh A Town three miles from Chalamish the former inhabited by the Jews and the latter by the Gentiles of Moab and Ammon its uncertain where they were Vol. II. Pag. 515 Nazareth See 2 Kings 17. 9. the Tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a Watch-Tower on the top of a steep Hill Luke 4. 29. Nazaret in the Arabick Tongue signifieth help in the Hebrew a Branch by which name our Saviour is called Isa. 11. 1. It is in the lower Galilee two leagues West from Tabor in the Bounds of Issachar and Zebulun but within Zebulun and sixteen miles from Capernaum v. I. p. 411 v. II. p. 495 496 Nazarens A Tetrarchy in Caelo-Syria near to Hierapolis v. II. p. 496 Neapolis Vid. Sichem Neardaa
Decapolitan v. I. p. 645. v. II. p. 314. Rekam Vid. Cadesh Rephaims A People under Lebanon Gen. 14. 5. and 15. 20. called by the Samaritan Aseans and by the 70 Interpreters Titans 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330 Rephaim Valley 2 Sam. 5. 18. not far from Jerusalem v. I. p. 61 Reuben Tribe West of Jordan North of Gad and inclosed between the Rivers Arnon and Jordan v. I. p. 37 Rhegium Acts 28. 13. A Port Town in Italy opposite to Sicily v. I. p. 322 Rhinocorura Vid. Sihor Riblah in the Land of Hamath Jer. 39. 5. where Nebuchadnezzar passed judgment upon Zedekiah It was the North-East Border of the Land Num. 34. 11. The Targumists render it Daphne v. I. p. 128. v. II. p. 62 Vid. Daphne Rimmon Rock Whither the 600 Benjamites fled Judg. 20. 47. called Hadad Rimmon Zech. 12. 11. or the sad shout of Rimmon v. I. p. 46 Rimmon-parez the sixteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rimmon Ualley There was a Marble Rock there into which every one of the seven Elders that intercalated the Year there fastned a Nail therefore it s called The Valley of Nails say the Jews v. II. p. 52 Rissah the eighteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rithmah Vid. Cadesh Rome is called Chittim in the Old Testament It was built by Romulus in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah that is 785 Years before our Saviours death It was the Head of the fifth Empire and extended its Dominion from Parthia to Britain v. I. p. 348 424 425 676 c. S. SAbbatic River saith Pliny is in Judea but Josephus saith It 's in the way to Antioch between the Cities Area and Raphana Josephus saith It flows on the Sabbath days Pliny and the Talmudists say It s dry upon those days The contrary relations of Historians bring the truth of the Story into suspicion v. II. p. 313 Sabeans East of Canaan Vol. I. p. 437 Saccea A Country East of Batanea v. II. p. 364 Sagalassus A City in Pisidia v. II. p. 688 Salamis A Fortified Town in the Nether Galilee v. II. p. 57. There was also a City in the Island of Cyprus of that name Acts 13. 5. It was a Port Town v. I. p. 289 Salim John 3. 23. not near Sichem as the Maps place it but a Town in Galilee and its likely in Issachar for so the Greek Interpreter reads it Josh. 19. 22. v. I. p. 582. v. II. p. 498. Salmaa or Sulma a Town in Arabia Deserta Long. 78 20. Lat. 28. 30. near to Euphrates and from which its likely the Samaritan calls Euphrates by that name Vol. II. p. 505. Salt City of Salt in the Wilderness of Judah Joshua 15. 62. v. II. p. 499 Samachonitis Lake called also the Sibbechaean Lake from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bush because in the Summer it was much dried and grown over with Thorns and Bushes It was otherwise called the Waters of Merom Iosh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land It was thirty Furlongs broad and sixty long and its Marshes reached up to the Country Daphne v. II. p. 5. 64. Samaria was a City under the first Temple built upon an Hill and was in later times called Sebaste in honor of Augustus or from the Temple built in honor of him Under the second Temple it gave name to a Region that was in the middle betwixt Judea and Galilee beginning from Ginâ—a lying in the great Plain and ending at the Toparchy of the Acrabateni It contained the two Tribes of Ephraim and Manasseh Vol. I. Pag. 597 598 v. II. p. 52 53 58 676 Sandalium two of that name the Sandalium of Lydda being near to that City and the Emkean so called from Caphar Imki v. II. p. 326 Saphetta An University of the Jews v. II. p. 536 Sarepta or Zarephath 1 King 17. Obad. 20. was in Asher belonging to Sidon and betwixt that and Tyre being from the former two Leagues and from the later five It was called Zaerephath as a Constatory for boyling Metals especially Glass v. I. p. 96. v. II. p. 368 369 Saron Heb. Sharon Acts 9. 35. the same with Ono in V. T. Nehem. 6. 2. c. was a spacious and fertile Vale or Champaign betwixt Lydda and the Sea having several Villages in it and was famous for Wine It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52
these Men pointed the Bible it savours of the work of the Holy Spirit 73 34 Rachab supposed to marry Joshua famous among the Jewish Writers 97 Rain former and later what 409 Raka a word used by one that despiseth another in the highest scorn 141 Rakkath a fortified City from the days of Joshua 67 Rama was the Name of very many Towns in the Land of Israel because they were seated in some high place Page 80 Ramah and Ramathaim Zophin there were two of the Name whence derived 41 Ransom or Attonement for Souls how much and for what end p. 1204 1205 1208. At what time it was paid p. 1205. Why the Poor therein was to give as much as the Rich. p. 1207. And why the Poor in Worldly matters gave more than the Rich did in those that referred to God 1207 Retaliation it's Laws 150 151 Ravens which brought bread and flesh Morning and Evening to Elias are supposed to be the People of Orbo 317 Ravished Saint Austin's determination about chaste Matrons and Virgins Ravished by the Enemy when they broke into the City what 1098 Readers of the Low part of their work 803 Reason the mysteries of Divinity not contrary to it how to be understood 1103 Redemption or new Creation was performed on the day Adam was created 1325 Refuge Cities of Refuge their Number and Names 47 48 Regeneration what kind of Regeneration the Jews thought to be necessary to Proselytism 533 Region round about Jordan what 298 299 Registers or Scribes of the Sanhedrim were two the one sat on the right the other on the left hand one wrote the votes of those that quitted the other of those that condemned 337 Religion the Religion of the Pharisees Sadducees and Esseans was not the National Religion of the Jews but Sects and Excrescences from it p. 1036. Christ sets himself against them that set themselves against Religion p. 1164. The Principles of the Traditional Religion of the Jews made them Crucifie the Lord of Life p. 1175. What Religion the Devil hath most reason to hate p. 1177. And which is the best and what it is p. 1177. Which is the true Religion A difficult Question two marks of it p. 1176 1177. The Jewish Religion was very corrupt under the second Temple p. 1199 1200. The Romish Religion comes very near to Judaism p. 1200. Whether a Man may be saved in that Faith that is in the Religion of Rome doubted p. 1202. Some maintain that a Man may be saved in any Religion or Opinion so he live but honestly towards Men and devoutly towards God 1279 Rempham or Rephan what 673 Renting of Cloaths what 263 Repentance a Doctrine highly fit for the Jews when it was preached to them by John the Baptist The Schools of the Pharisees did ill define Repentance p. 113. The Jews supposed the Redeemer was to come at a time when Repentance was to be p. 114. Repentance not to be put off till death p. 1227. There is nothing more desirable to God Christ and Angels than the Repentance of a Sinner p. 1269. What it is that moves God Christ and Angels to desire this p. 1270. Repentance is the gift of God as well as Pardon p. 1277. The Rule to arrive at Repentance is to take Gods time as well as way 1277 Repetition of the same words in Prayer how practised condemned by Christ. 157 Rephaims what 363 Reproof and Excommunication what they were with the difference between them 747 Resurrection the first Resurrection what 1233 1235 Resurrection of Christ the Epoche of the Messias is stated from the Resurrection of Christ. p. 180. The Resurrection of Christ shews him to be the Messiah p. 691. How it argues and gives assurance of the last Judgment p. 1105. Christ Resurrection and the Creation whether the greater work 1330 Resurrection of the dead was in the days of Ezra denyed by some p. 216. How it is proved out of the Old Testament by Rabban Gamaliel p. 541. How the Sadducees came to deny the Resurrection from the dead p. 542. The Jews looked for the Resurrection from the dead p. 549 552. It is proved out of the Talmud p. 702. Proved out of the Law p. 787. Resurrection and last judgment proved p. 1101 1102 1103 c. The objections of the Sadducees and Atheists answered p. 1101 c. Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1236 1237. Denyed by the Sadducees Page 1282 c. Resurrection of the Saints expected even by the Jews at the beginning of the Kingdom of the Messias 269 Revelation Prophesie Utim and Thummim were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Rhinocorura a River of Egypt what 9 291 Riches worldly Riches and grandure countervail nothing with God 1210 1211 1212 Righteousness why Alms are taken for Righteousness p. 153 c. Righteousness inherent and justifying 504 505 Rings of the Altar what and for what use 33 34 Robbers were very numerous among the Jews and did strange mischiefs how there came to be so many of them 267 268 362 Rock for Christ not Peter 205 Roman Empire when it began p. 388 389. When and how it was measured p. 389. When and how taxed 389 390 Romanists and Jews how they may be said to be yoak-fellows 1110 Romans there were Garisons of them dispersed over the Land of Israel what they were p. 324. The Romans are brought in by the Jewish Writers owning themselves and boasting of their being the Children of Esau or Edom and shew that Esau ought to rule over Jacob. p. 694 695. The Epistle to the Romans when and where it was written by Saint Paul 1051 Rome is put for Edom. p. 292. Rome guilty of our Saviours death as much as Jerusalem p. 1109. It is also guilty of Apostasie p. 1110. Part of the character of Rome at this time as referring to England p. 1165 The proper Name of Rome say Roman Historians is a Secret p. 1165. The Tutelar Deity of it also unknown p. 1166. Rome is the Devils Seat his Deputy and Vicegerent p. 1166. Rome commissioned by the Devil to fight against Christ his Religion and People p. 1166 1167. When first and last spoke of in Scripture p. 1168. Rome Heathen could not be Antichrist because the character of Antichrist is Apostasie p. 1168. Rome Papal hath exceeded Rome Heathen p. 1169. Rome is ever spoken of in Scripture with a black and dismal character p. 1199. Rome and the Religion thereof comes very near to Judaism p. 1200. Whether a Man can be saved in the Faith that is in the Religion of Rome doubted p. 1202 Rome compared with the Old Jerusalem State 1200 Rule God's extraordinary Actings are not Mens ordinary Rule 1276 Rulers the false Logick of those who are for no Rulers over them but King Jesus refuted 1060 S. SABBATH when it ended p. 166 167. The Jews ate nothing on the Sabbath till the Morning Prayers of
Temple at Jerusalem wanted the Divine Presence the Ark the Cherubims the Urim and Thummim and the Spirit of Prophesie 541 Temptation the method the Devil used in tempting Christ. 129 130 Ten the Nation of the Jews delighted mightily in the number Ten. 246 Ten Tribes they were placed in Assyria and Babilon p. 800 801. The Seats Cities and Countries of the Ten Tribes were well known to the Talmudists and much more so in the times of the Apostles 801. Tera Abraham's Father his place of Residence Religion and time of Death wrong computed by the Rabbins 666 Testament the New Testament revealeth the Old it requires Study to unfold it rather than Revelation and why p. 1034 The New Testament Phrases and Passages the surest and safest way to understand them is not by framing a sense of out own which we think fair and probable but by observing how they were understood by them to whom they were uttered Page 1041 1042 Testimony or Witness was of three sorts Vain Standing and of the words of them that agreed 335 337 Text of Scripture usually varied or inverted by the Reader or Preacher in the Pulpit or Schools among the Jews with the reason thereof p. 673. When read to them that understood not the Language it was interpreted into the Mother Tongue 688 689 Thamna three of the Name 373 Thanks before meat the manner of it 23 Thessalonians the first Epistle to them was Writ the first of all the Epistles 1145 Theives of Israel were esteemed by the Jewish Doctors to be the People of God so not punished 612 Thousand years the opinion of the Millinaries concerning it refuted by shewing that the Thousand years which they expect are already expired p. 1056 1057 1171 1172. The Jews themselves expected that the Messias should raign amongst them a Thousand years 1057 Threatnings of God some are like Thunderclaps 1295 Three years and an half often made use of to express things affective and sorrowful 513 Throne of Christ put for his judgment in his entrance upon his Evangelical Government 220 Tiberias a fortified City from the days of Joshua then called Rakkath p. 67. The situation of Tiberias is ill placed in the Maps p. 67 68. The Rabbins of Tiberias what p. 73 74. Tiberias very delightfully seated built in honour to Tiberius the Emperor after some time it became the chief City of the Land of Israel p. 72. Talmudick Mishna and the Jerusalem Talmud was written there 72 73 Times and affairs of Men how God knows and dates them 1250 c. Timnath three of the Name 373 Tisri was ennobled before Christs time by many excellent things done in it p. 107. This Month is drawn down from its beginning to the Feast of Tabernacles 554 555 Tongue Mother Tongue when the Text of Scripture was read to them that understood not the Language it was interpreted into the Mother Tongue 688 689 Tongues the Gift of them was general upon all the Disciples p. 643. The Holy Ghost in his extraordinary Gifts and Tongues could only be communicated by the Apostles p. 678. Tongues and speaking with Tongues what is meant thereby p. 1157. Tongues was one of the two extraordinary Gifts of the Spirit 1157 Towns were fortified places p. 87. Towns Cities and Villages distinguished 333 334 Trachon or Trachonitis what and where 81 82 364 Tradition managed all among the Scribes and Pharisees even all the common things of Seedtime Harvest and Vintage 87 88 Traditions were valued by the Jews above the Word of God p. 199 They were valued above Miracles p. 345. They were as much esteemed and desired by the Jews when they returned from their captivity as Idolatry was before p. 1113. They were more destructive to the Jews than Idolatry was p. 1113. How they deceived the Jews to their own destruction p. 1193 1194. The Traditions of Rome and of Old Jerusalem of what simeâ—ry or likeness and effect they are 1200 Traditionarians refer the first conception of their Traditions to the times of Ezra 124 Transmigration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souls also their Pre-existence were the opinion of the Jews 569 Transubstantiation not believed how punished 117â— Treasury called Corban what p. 299. Where it was 301 Tree in Paradise which was forbidden to Adam what 382 Tribes the Ten Tribes were placed in Asyria and Babilon p. 800 801. The Seats Cities and Countries of the Ten Tribes were well known to the Talmudists and much more so in the times of the Apostles p. 801. Two of the Jewish Tribes were dispersed before our Saviours time and the other Ten not the reason of this Page 1145 Tribute money what two things perswade that it was the half Shekel paid yearly in the Temple 211 212 Tribute God requires some Tribute of Men for their preservation 1208 Trinity the Doctrine of it by degrees grew up to a full maturity p. 275. The Trinity proved from the Scripture p. 1128. This Doctrine was intimated by the Holy Ghost in expressing the most great Actions in Scripture 1128 Truma how the Galileans and Jews differed about it 78 Trumpet whether a Trumpet was sounded when the Jews did their Alms 154 155 Truth why the Gospel is so called p. 1187. Who are the great resisters of it p. 1189. Why God permits wicked Men to resist the Truth p. 1190. The cause of Ignorance and Error is because Men will not know and imbrace the Truth p. 1286 1287. Truth is to be laboured after and kept p. 1287. How to know it among the various Opinions that are abroad 1287 Tsok a Rock twelve miles from Jerusalem 50 Twilight distinguished among the Rabbins into four Parts which will easily reconcile the four Phrases of the Four Evangelists about the Resurrection of Christ. 359 Tyre was the Name of diverse Towns because built in rocky places 80 Tyths the Priests and Levites always lived upon Tyths when they Studied in the Universities Preached in the Synagogues and attended on the Temple Service p. 86. Out of what Tyths were paid 235 Tything of Lambs how performed by the Jews 575 V. U The Syriack Tongue affects the letter U in the first Syllable of Words Page 694 Vail with which Women Christian Women were covered was not for a sign of subjection to their Husbands 771 772 773 Vailing or covering the head why used by the Jews in Prayers and Fasts c. 769 770 771 Valley of Crafts-Men what p. 325. Of Hinnon used Historically in the Old Testament metaphorically in the New it was the common sink of Jerusalem there was a constant fire to burn up the bones and filth of the City p. 38. Valley of Jehosophat what p. 39. Valley of Rimmon what 52 Vanity the Gentile World was subject to vanity of mind 708 Veil of the Temple what 268 269 Vengeance The day of Vengeance put for Christ's coming with vengeance to judge the Jewish Nation six differing ways of expressing it 346 Venus Bath of Venus in Aecon 60 Version the Jews
burnt down upon the Lords day or on the Christian Sabbath Fire put to it upon their Sabbath and it burnt all ours And so the City fell upon their Sabbath as was mentioned out of Dion even now SECTION II. The face and state of the Country after the Cities ruine WE will first begin at Jerusalem it self It was laid so desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That travellers by could see no sign that it had been ever inhabited they are the words of Josephus De Bell. lib. 7. cap. 1. The Friars there and the Maps here with us that point out places so punctually as to tell you Here was Pilates Palace here the Highpriests here the dolorous way c. must receive more curtesie from your belief then they can give proof to their assertion It appears by the constant and copious testimony of the Jews that the City and Temple were not only laid flat by fire ruine and demolishment but that Turnus Rufus brought a plow over them to make good that Prophesie Zion shall be plowed as a field The plowman would find but rugged work They allot it as observed before to have been on the same day of the year and so a twelvemonth at the least must intercede What the beauty of the place had been needs no Rhetorick to set it forth nor what the populousness the Temple if there had been no other goodly structures was enough to speak the one and the multitude of their Synagogues the other their own records sum them up to four hundred and threescore R. Phinehas in the name of R. Hoshaiah saith there were 460 Synagogues in Jerusalem and every one had a house for the Book of the Law for the publickreading of that and a house for the publick teaching and explaining the traditions Jerus Chetub fol. 35. col 3. which in Megillah fol. 73. col 4. and in R. Solomon upon the first of Isaiah are reckoned up to four hundred and fourscore But now not one relick left of Temple Synagogue Midrash House oâ— any thing else but rubbish and desolation Her people used this custom while she stood that on all other days of the year the unclean walked in the middle of the street and the clean by the house sides and the unclean said unto them Keep off But on the days of the Festivals the clean walked in the middle of the street and the unclean by the house sides and then the clean bid Keep off Jerus Shekalin fol. 51. col 1. But now where is that company that niceness nay where are the streets Titus himself some time after the desolation coming that way could not but bemoan the fall of so brave a City and cursed the Rebels that had occasioned so fatal a destruction Joseph De Bell. lib. 7. cap. 15. How the Country near about was wasted with so long and terrible a siege and indeed the whole Country with so dreadful a War it is easier conceived then expressed Josephus tells particularly much of it and this thing for one That all the timber twelve miles about the City was cut down and brought in to make forts and engines for the siege lib. 6. cap. 40. We may take a view of the whole Country as to the surface and situation of it in this prospective of their own The Land say they that Israel possessed that came out of Babylon was these three Countries Judea Galilee and Beyond Jordan and these were severally tripartite again There was Galilee the upper and Galilee the neather and the Vale. From Caphar Hananiah upward all that bears not Sycamores is Galilee the upper and from Caphar Hananiah downward all that doth bear Sycamores is Galilee the lower and the border of Tiberias is the Vale. And in Judea there is the Mountanous and the Plain and the Vale. And the plain of Lydda is as the plain of the South and the mountanous thereof as the mountain royal From Bethoron to the Sea is one Region Shiviith per. 9. halac 2. The Jerusalem Gemarists do adâ— thus What is the vale in Galilee The vale of Genezareth and the adjoyning What is the mountanous in Judea This is the mountain royal and the plain thereof is the plain of the South and the vale is from Engedi to Jericho And what is the mountanous beyond Jordan R. Simeon ben Eleazar saith The hills of Maâ—var and Gedor And the plain thereof Heshbon and all her Cities Dibon Bamoth Baal and Beth Baal Meon And the vale is Beth Haran and Beth Nimrah Sheviith fol. 38. col 4. It were endless to trace the footsteps of the War particularly in all these places let Josephus be consulted for that we may say in short that hardly any considerable place escaped but such as were peaceable or such as were unaccessible Of the later sort the mountanous of Judah was the chiefest place Joshua 21. 1. Luke 1. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain royal as the Hebrew Writers do commonly call it a place incredibly populous as they testifie Jerus Taanith fol. 69. col 1. Hither Christ gives his Disciples warning before hand to flee when these evils should come Matth. 24. 16. Which warning we cannot judge but they took and so planted here as in a place of safety by his warrant Though therefore the Country were extreamly wasted with so long and so furious a War yet was it not utterly waste nor the Nation destroyed from being a people though it were destroyed from being what it had been Those places and persons that had quietly submitted to the Roman power if they had escaped the fury of their own seditious ones were permitted to live in quiet yea to injoy their own Religion and Laws they in the mean while demeaning themselves as peaceable subjects to that power that had brought them under And for one acknowledgment of that subjection they were injoyned to pay that Didrachma or half shekel that they usually paid to the Temple for their lives to Jupiter Capitolinus Xiphil apud Dionem pag. 748. Their Sanhedrin continued in the same lustre and state as it had done for many years before the City fell and their Synagogues in the same posture and their Religion in the same condition save only those parts of it which were confined to Jerusalem which was now in the dust And generally the places and people that had escaped the War if they would live quiet did injoy their quietness as well as men could do in a Land in such a condition as into which it was now brought SECTION III. The Sanhedrin sitting at Iabneh Rabban Iochanan ben Zaccai President ALthough Rabban Simeon the President of the Council was caught in Jerusalem as in a trap and so lost his life yet Rabban Jochanan ben Zaccai his Vice-President and who was also then in the City with him made a shift to escape He spake and acted for Caesar as much and as long as he durst and when he saw he could no longer be in safety