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Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27.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
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
coming unto her in visible appearance as Chapter 18. 14. At the time appointed I will return c. Or it may be taken in connexion to the sense of the Verses preceding That after the defect of Prophecy the dawning of that gift and after the darkness of the Doctrine of Salvation as it was in the Law the day-spring of it from an high came now to visit us in the brightness of the Gospel Vers. 80. And was in the deserts Of Ziph and Maon 1 Sam. 23. 14. 25. which were places not far from Hebron where John was born Josh. 15. 54 55. His education was not in the Schools at Jerusalem but in these plain Country Towns and Villages in the Wilderness Till the day of his shewing unto Israel That is when at thirty years of age he was to be brought to the Sanctuary service Numb 4. 3. to which he did not apply himself as the custom was but betook himself to another course SECTION VI. S. LUKE CHAP. II. CHRIST born published to the Shepherds rejoyced in by Angels circumcised presented in the Temple confessed by Simeon and Anna. AND it came to pass in those days that there went out a a a a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek in Dan. 6. 8 12. a decree from b b b b b b Câ—sar the common name of the Roman Emperors as Abimelech of the Philistims Kings Ols. 34. in tit and Pharaoh of the Egyptians from Julius the first Emperor who was of this name but the name Caesar was long before him see Plin. l. 7. cap. 9. Caesar Augustus that c c c c c c As Ezr. 1. 2. all the World should be taxed 2. And that taxing was first made when d d d d d d In the Roman Historians he is called Quirinus Cyrenius was Governor of Syria 3. And all went to be taxed every one into his own City 4. And Joseph also e e e e e e Taking a journy in Scripture be it whither soever it will is called indifferently a going up or going down as Numb 16. 12 14 Jer. 21. 2. Judg. 16. 18. Gen. 42. 3. Judg. 15. 8. 1 Sam. 26. 10. went up from Galilee out of the City of Nazareth into Judea unto the City of David which is called Bethlehem because he was of the stock and linage of David 5. To be f f f f f f This word here and in vers 1. 3. hath various translations That they might be enrolled Syr. Arab. Rhem. That they might profess Vulg. Eras. That they might be taxed Erasm. again and our English All these laid together make up a compleat description of the manner of their taxing First They were taken notice of who were in every Town and City and were Inrolled upon their inrolling they professed subjection to the Roman State and upon this profession they payed some money at which they were assessed taxed with Mary his espoused wife being great with Child 6. And so it was that while they were there the days were accomplished that she should be delivered 7. And she brought forth her first-born Son and g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Gr. in Job 38. 6. and Ezek. 16. 4. some deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To reâ—d conceive that is meant that his swaddles were poor and ragged and that this is expressed as a particular of his abasement wrapped him in swadling cloaths and laid him in a manger because there was no room for him in the Inn. 8. And there were in the same Country Shepherds abiding in the field keeping watch over their flock h h h h h h Christ born by night for if he were born by day why should the revealing of it be forborn till night by night 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10. And the Angel said i i i i i i This message of the Angel as it was full of comforts so also was it of plainness according to the condition of the men to whom he spake Fear not for behold I bring you good tydings of great joy which shall be to all people 11. For unto you is born this day in the City of David a Saviour which is Christ the Lord. 12. And this shall be a sign unto you ye shall find the babe wrapped in swadling cloaths lying in a manger 13. And suddenly there was with the Angel k k k k k k Or the multitude a multitude of the Heavenly host praising God and saying 14. l l l l l l Or the good will of God towards men is glory to God in the Highest and peace on the earth Glory to God in the Highest and on earth peace good will towards men 15. And it came to pass as the Angels were gone away from them into Heaven the m m m m m m It hath been held that these Shepherds were about the Tower of Edar Gen. 35. 21. and that this was about a mile from Bethlehem Shepherds said one to another Let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in the manger 17. And when they had seen it they made known abroad the saying which was told them concerning this Child 18. And all they that heard it wondred at those things which were told them by the Shepherds 19. But Mary kept all these things and pondred them in her heart 20. And the Shepherds returned glorifying and praising God for all the things that they had heard and seen as it was told unto them 21. And when eight days were accomplished for the circumcising of the child his name was called Iesus which was so named of the Angel before he was conceived in the womb 22. And when the days of her purification n n n n n n Levit. 12. according to the Law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 23. As it is written in the Law of the Lord o o o o o o Exod. 13. 1. every male that openeth the womb shall be called holy to the Lord. 24. And to offer a Sacrifice according to that which is said in the Law of the Lord p p p p p p Maries poverty in that her hand could not reach to a Lamb which was the proper offering that the Law required Levit. a pair of Turtle Doves and two young Pigeons 25. And behold there was a man in Jerusalem whose name was Simeon and the same Man was just and devout waiting for the consolation of Israel and q q q q q q The spirit of Prophesie It had been long a stranger among
year at which he was born as we have done into the year it self or the time of the world heretofore The year of the world as we observed then was 3928. The year of Augustus is neither so necessary to seek nor so easie to find partly because there is some difference among Historians about the number of the years of his Reign and partly because there may be some about the year of Tiberius in which Christ was Baptized from which we should count backward For though it be said that John came Baptizing in his fifteenth year Luk. 3. 1. yet may it be questionable whether he Baptized Christ in that year or no But not to swarve from the most common consent of Roman Historians that say that Augustus Reigned six and fifty years and of Christians that hold that Christ was baptized in the fifteenth of Tiberius then may it be readily concluded that he was born in the forty second of Augustus The time of the year at which he was born hath been much mistaken being concluded upon at the latter end of December This mistake did first arise by another for it being misunderstood that Zacharias was the High Priest and that he was in Sancto Sanctorum on the expiation day when the Angel Gabriel appeared unto him they could do no less then conclude that John was born in the middle of Summer and Christ in the middle of Winter A time very unfit for people to travail to their several Cities to be taxed but far more unfit for Shepherds to lye abroad in the fields all night For finding out therefore the true and right time of his Nativity these things are to be taken into consideration First That the time that Christ lived here upon the earth was two and thirty years and a half exactly And so long did David reign in Jerusalem 2 Sam. 5. 4 5. This time was divided into two unequal parts twenty nine years compleat he spent as a private man before he was baptized for it is said he began to be thirty or was entring upon this thirtieth at his Baptism Luke 3. 23. And three years and an half from his Baptism to his death This sum was precisely told of by the Angel Gabriel Dan. 9. 27. In half that week shall he cause sacrifice and oblation to cease And is plainly parcelled out by Passovers and other circumstances of time Matth. 4. 2. Joh. 1. 29. 35. 44. 2. 1. 13. 5. 1. 6. 4. 13. 1. Secondly That the time of Christs death was at Easter or their Passover as is most plain by all the Evangelists Thirdly That he living just two and thirty years and a half and dying at Easter it must needs follow that he was born about the middle of the month Tisri which answereth to part of our September And it is not only probable but also necessary if he lived thirty two years and a half exactly that then as he died upon the fifteenth day of the month Abib or at the Passover so that he was born about the fifteenth day of Tisri at the Feast of Tabernacles a month and a Feast that had been exceedingly renowned in ancient times In this month the World had begun and sin had entred into it In this month were all the Fathers born before the Flood as the Jews aver and reason confirms it From this month began the circle of the year from the Creation to the redemption out of Egypt From this month began the typical year of Jubile in the ages after And in this month were the three famous Feasts of Trumpets of Expiation and of Tabernacles And like glorious things may be observed upon the Feast of Tabernacles it self At that very time did Israel fall upon the making of the Tabernacle in the wilderness Exod. 35. At this very time was the consecration of the Temple 1 King 1. 8 2. And at this very time was our Saviour born and began to carry the Tabernacle of his flesh and at this very time was he Baptized and began the Ministery of the Gospel So that here appeareth one addition more to the present misery and subjection of the Jews at the time of this tax that not only they must leave all their occasions to wait upon their own taxing and promote their own bondage but that they must neglect a main part of the service of God the Feast of Expiation and the Feast of Tabernacles as Zech. 14. 16 17. to attend the Conqueror and their own thraldom And now it being considered that John the Baptist was but half a year older then our Saviour it will be observable how the four points of the year as it may be so said were renowned with their conception and nativity John conceived at the Summer Solstice and our Saviour at the Winter John born at the vernal Equinox and our Saviour at the Autumnal §. And wrapped him in swadling cloaths This passage is one ground-work whereupon Expositors conclude that Christ was born without pain to his mother for that she performed the Midwives part her self and none to help her A second is this That he was born without his Mothers pain because he was conceived without her pleasure A third Argument may be fetched from the blessing of propagation given to our first Parents in the Garden And a fourth from the example of the delivery of the Hebrew women in Egypt For first When God gave this blessing to Adam and Eve in their innocency increase and multiply Gen. 1. 28. it inabled them to beget children agreeable to their own perfection that is holy righteous and without any symptoms or consequents of sin either in themselves or in the mothers But they never begat any child thus because of their sudden fall What did this first blessing then utterly fail and never take effect in its proper sense and full extent Could such emphatical words of God to man in innocency fall to the ground without performance No they took place in the second Adam who was born according to the full extent and intent of that blessing to our innocent parents in perfect holiness and righteousness and without pain to his mother Secondly If the Hebrew women in Egypt had so quick and easie a delivery as that they were not like to other women much more may we think the travail and delivery of the Virgin to have been quick lively miraculous and painless as Esa. 66. 7. Before her pain came she was delivered of a man child §. Because there was no room for them in the Inn. At the return out of Babylon the children of Bethlehem were a hundred twenty three persons Ezra 2. 21. Now that being four hundred and fifty years past and somewhat above to what a multitude might the stock or breed of that City be grown by this time of Christs birth This multitude pressing together to their own City according to the Emperors edict the weakest go to the walls and Joseph and Mary are excluded
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
Pag. 366 Abila Lysaniae so called because it had been a City in the Tetrarchy of Lysanias was in Câ—lo-Syria and had Longit. 68. 40. Lat. 33. 40. according to Ptolomy v. II. p. 367 Abilene was a Province in Syria and so called from the City of Abila This word soundeth so near to the word Havilab Gen. 10. 7. that it may well be supposed to have descended from it and the name of the place from that son of Chush that with his Brethren plant â— in Arabia or thereabout v. I. p. 452 453 Abel-bethmaachah a Town in the Upper Galilee not far from Dan or Caesarea v. I. p. 623. v. II. p. 367 Abel-meholah in Manasseh on this side Jordan 1 King 4. 12. ten miles from Bethshan where dwelt Elisha the Prophet Hieron v. II. p. 367 Abel-shittim where the Israelites pitch'd their Tents immediately before and not as is in the English after they pass'd the River Jordan This place Josephus calls Abila and saith is in Peraea threescore Furlongs or seven Miles and half from Jordan and say the Jews from Beth-Jeshimoth twelve Miles v. II. p. 46 367. Acharabon a Rock in the Upper Galilee Josephus v. II. p. 57 Achor Valley so called from Achan who is also called Achar 1 Chron. 27. because he troubled Israel Josh. 7. The Maps of Canaan do most of them lay this Valley and Sichem at a great distance but if it be observed it s not improbable that the Valley runs betwixt Gerizim and Ebal Josephus speaks of the Great Valley of Samaria Vol. I. Pag. 596 Achzib vid. Chezib Acrabatena Acrabatta A Mountainous Region North of Samaria and say the Jews a days journy from Jerusalem v. II. p. 16 50 52 320. Adam a City in Peraea over against Jericho a little removed from Jordan was the Center where the Waters of Jordan parted and the Station of the Ark Psal. 88. 60. It was twelve Miles say the Jews from Zaretan vid. Zaretan v. I. p. 40. v. II. p. 82. Adiabene the same with Habor 2 Kings 17. 6. say the Talmudists a Country of noted fame in Assyria and so called from the River Adiab v. II. p. 800 801 Adida There were several places of that name as Adida in the Valley Adida in the Mountain under which lay the Plains of Judea Adida in Galilee before the Great Plain perhaps the same with Adida in Sephel Adida not far from Jordan as we have it in Josephus v. II. p. 326 327 Ador. A City of Idumea Joseph v. II. p. 4. Adullam Cave whither David betook himself when he escaped from Gath and where he composed the 142 Psalm it was in the Tribe of Judah Hieron v. II. p. 57 Aenon Vide Enon Ai Hai In the Tribe of Benjamin on the East of Bethel Gen. 12. 8. Josh. 8 9 c. and not far from Bethaven v. II. p. 20 Aiath within the jurisdiction of Juda and in the Tribe Benjamin lying betwixt Samaria and Jerusalem Isa. 10. v. I. p. 104 Aila Elath in the utmost Borders of Palestine joyned to the South Desert and the Red Sea whence Men Sail out of Egypt into India and thence into Egypt where was the Roman Legion called Decima saith St. Hieron and was under the disposition of the Duke of Palestine saith the Notitia but it should rather seem that it was Elath in the South of Juda the other being far distant where there was a Duke of Arabia in which Elath at the Red Sea was as well as of Palestine v. II p. 320 Alexandria or Amon-Min-Na a City in Egypt at the Canobick Mouth of the River Nilus where was in after-ages a vast number of the Jews where they had many Synagogues with a Cathedral in which were seventy Stalls as they report and afterward a Temple built by Onias It s probable that Joseph and Mary came hither with our Saviour v. I. p. 205. v. II. p. 111 681 Alsadamus A Hill under which lived the Trachonite-Arabians Joseph v. II. p. 364 Amalek near the Wilderness of Zin 'twixt Edom and Egypt v. I. p. 27 63. Amanah Vid. Hor and Kirmion Ammaus Vid. Chamath Ammon A Country East of Jordan the chief City of which was Rabbah v. I. p. 62 63. Amorites Mountain Deut. 1. 19 20. took its beginning from Kadesh-Barnea the Southern Border of the Land of Israel and ran forward into Judea beyond Hebron the name only changed into The Hill-Country of Judea So much mistaken are Adricomius and others that bring it almost from the Red Sea v. II. p. 11 12 Ampeloessa A City near to Libanus and a Decapolitan Plin. v. I. p. 314 Anthedon A Town betwixt Rhinocorura and Gaza Plin. v. II. p. 10 Anti-Libanus Vid. Libanus Antioch There are two Cities of that name the one in Pisidia a Province of the Lesser Asia otherwise called Caesarea the other in Syria once the Head of the Syro-Graecian Empire afterward the Seat of the Roman Governor There the Disciples of Christ were first call'd Christians Of old it was called Hamath but afterward Antioch from Antiochus as bloody a Persecutor of the Church and Truth as ever Israel had Vol. I. Pag. 286. v. II. p. 688 Antipatris Act. 23. 31. is called by some Capharsalama by Josephus Capharzaba but when rebuilt by Herod was named Antipatris in memory of his Father Antipater It was situated in the best Plain of his Kingdom rich in Springs and Woods and was from Joppa 150 Furlongs that is eighteen miles in the way from Jerusasalem to the West part of Galilee and far from the place that is usually assigned to it in the Maps which is in the middle of Samaria The Jews oppose Antipatris and Gebath that is East and West as the Sacred Writings do Dan and Beersheba North and South Ptolomy makes it to be Long. 66. 20. Lat. 32. 0. v. I. p. 55 56. v. II. p. 372 Apamia There were say the Jews two Apamia's one the Upper and another the Lower In one were Jews of pure Blood in the other not And between them was the space of 4000 Paces Apamia saith Pliny was in Coelo-Syria and had the River Marsyas running betwixt It was otherwise called Sepham and was the utmost Coast of the Land of Israel North and North-East v. II. p. 328 496 505 800 Apamia Sea Is said by the Jews to be one of the seven Seas that compass the Land of Israel and which the Talmudists say is the Sea of Chamats making Chamats and Apamia convertible but that is a mistake Vid. Chamats v. II. p. 5 63 328 Apheck There are three Cities of that name in Scripture one in the Tribe of Aser Josh. 19. 30. the other in Juda 1 Sam. 4. 1 c. the third in Syria 1 Kings 20. 30. the Wall of which last fell upon the Syrians and killed 27000. v. I. p. 83 Appii Forum A place in Italy about 50 miles from Rome and in the way thence to Rhegium v. I. p. 322 Ar A City in Moab situated upon the