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Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27.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
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
a man not to be certainly pointed out either who he was or when he lived and therefore that Chapter must necessarily be taken up where it lies because it is not possible to find out where else to lay it 5. The last Chapter is some part of it Batshebaes words to Solomon and some part of it Solomons words in her commendation and in commendation of all women like her And the former part which are her words might very well be laid in her Story and in Solomons minority namely after vers 25. of 2 Sam. 12. but yet it is very properly laid here where it is because the words of Solomon in commendation of such women as she were delivered when he delivered his other Doctrines and Proverbs and so the occasion that drew out those words is fitly joyned to the time of the words themselves Solomon is called Lemuel by his Mother as alluding or tuning to Shemuel or Samuel a Son of his mothers vows as Solomon is here averred by his mother to be of hers She giveth him many excellent Lessons in his tender years toward the making him a good man and a good King for which when he comes to mature years he highly commends and extols a good woman such a one as his mother was in an Acrostick or Alphabetical Oration The Song of SOLOMON or The CANTICLES AFTER the building of the Summer House in the Forrest of Lebanon Solomon pens the Book of the Canticles as appeareth by these passages in it Chap. 4. 8. Come with me from Lebanon my Spouse with me from Lebanon And Chap. 7. 4. Thy nose is as the tower of Lebanon c. Upon his bringing up Pharaohs Daughter to the house that he had prepared for her 1 King 9. 24. he seemeth to have made this Song For though the best and the most proper aim of it was at higher matters then an earthly marriage yet doth he make his marriage with Pharaohs Daughter a type of that sublime and spiritual marriage betwixt Christ and his Church Pharaohs Daughter was a Heathen and a stranger natively to the Church of Israel and withal she was a Black-moor as being an African as Cant. 1. 4 5. alludeth to it and so she was the kindlier type of what Solomon intended in all particulars CHAP. X. 2 CHRON. IX From beginning to vers 29. Solomon 31 THE Queen of Sheba cometh to hear the wisdom of Solomon and so Solomon 32 condemneth the Generation of the Jews that despised the wisdom of the Solomon 33 Father Matth. 12. 42. Solomon as is probable is yet flourishing in State Power Solomon 34 and Religion And is a Prince of admirable Peace at Salem a figure of the Solomon 35 King of Righteousness and the King of Peace CHAP. XI From beginning to vers 41. Solomon 36 IN his old age Solomon is drawn away by his Idolatrous Wives to forget Solomon 37 God The wisest and the happiest man like Adam undone by women Solomon 38 Hereupon his prosperity and his happiness began to change The Book of ECCLESIASTES AFTER his great fall Solomon recovereth again by repentance and writeth this Book of Ecclesiastes as his penitential dirge for that his folly He calleth himself in it Koheleth or the Gathering-Soul either recollecting it self or by admonition gathering others that go astray after vanity He sheweth in it that all things on this side Heaven are but vanity and he had found it so by sad experience and so the Kingdom promised to David which was to be everlasting must not be expected to be of this world as Joh. 18. 36. 1 KING XI Vers. 41 42 43. And 2 CHRON. IX Vers. 29 30 31. THE Book of Chronicles omitteth to mention the fall of Solomon as he had omitted the fall of David World 3029 Solomon 39 Solomon dieth having reigned forty years as his father David had done and Solomon 40 having had a great fall in his time as his father David had had yet like him is recovered pardoned and saved Kingdom of JUDAH 1 KINGS XII from beginning Division 1 to Vers. 25. World 3030 Rehoboam 1 Ieroboam 1 REHOBOAM through his folly and tyranny looseth the people by threatning them with a heavy yoke Christ seeketh to regain them by promissing a light one Matth. 11. 29 30. Shechem once the stage of blood Gen. 34. is now the scene of this unhappy division Rehoboam was now one and forty years old 2 Chron. 12. 13. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childish and simple 2 Chron. 13. 7. but of an haughty and oppressive spirit and so proveth himself a very fool Eccles. 2. 19. though he were the son of so wise a Father Kingdom of ISRAEL 2 CHRON. X. all And XI Division 1 to Verse 5. World 3030 Rehoboam 1 Ieroboam 1 JEROBOAM of Ephraim draweth ten Tribes from the house of David from the Temple that stood near it and from the promise of Christ that was affixed to it And this suddain rent of Solomons Kingdom did plainly teach that the King and Kingdom promised to David was not of this world but of another which King and Kingdom the revolting Tribes have now forsaken and by forsaking have lost Christ have lost Religion and have lost themselves And here is a kind of an Antichristian faction now risen in the world before Christs appearing The very foundation of this revolt of the Tribes was laid in the blood of Adoram Rehoboam seeketh to reduce the people with a strong hand whom with a gentle he would not retain PSAL. II. WITH the Story of the Apostacy of the ten Tribes read the second Psalm which was prophetically made by David Act. 4. 25. upon this revolt and rebellion and this is the first aim and intent of it though in a second and more full it hits upon the greater rebellion which this but typified and that is Judahs despising and crucifying the Lord of life being indeed exhibited as Israel despiseth him here being promised And as the Psalmist had touched in the first Psalm upon the fall of Adam who miscarried by walking in the counsel of the ungodly the Serpent and the seduced woman and had shewed a way how to withstand and escape such counsellings namely by meditation and delight in the Law of the Lord. So doth he in this Psalm touch upon the fall of the ten Tribes and how they miscarried by casting away the cords of obligation which God had tied them in to the throne of David and he giveth admonition to them to be wiser and adviseth both them and the generation that put the Lord to death and all ages to come To kiss the Son by a loving and submissive obedience as 1 Sam. 10. 1. and so to escape the wrath to come Matth. 3. when the Lords anger should be kindled and destroy the people that had been his destroyers 2 CHRON. XI From ver 5. to the end of the Chapter REhoboam fortifieth divers Cities Rehoboam 2 Ieroboam 2 Division 2 in Judah and Benjamin Rehoboam 3
Ieroboam 3 Division 3 and Garrisoneth them He entertaineth the Priests and Levites that out-ran Idolatry for Jeroboam had expelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from having their liberty to go up to Jerusalem in the courses and from exercising their functions in the several Cities of their abode ver 14. Three years do Rehoboam and his people of Judah well and uprightly and walk in the ways of David and Solomon vers 17. Observe the ways of Solomon to be paralleld with the ways of David and the ways of David and Solomon commended as patterns of holy walking and this very place and passage may resolve that Solomon was no more finally cast away for his Idolatry then David was finally cast away for his Adultery and Murder Rehoboams Marriages are reckoned here where the text is speaking of his establishment and prosperity and so it would conclude all the particulars of that before it fall to the story of his declining but the most of his Marriages were made before he came to the Kingdom even in the life-time of his father Solomon and he followed the humour of his father very much in desiring many wives His son Abijam reigned but three years after his seventeen and yet is he the father of eight and thirty Children which makes it more then probable that he was born before his father was King 2 Chron. 13. 21. One of Rehoboams wives is said to be Maholah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremoth the son of David written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly Tamar the Daughter of Absalom she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she was left his only Child his three Sons being dead 2 Sam. 14. 27. 18. 18. and he called Jeremoth partly to intimate his lifting up in pride when he rebelled against his father and his lifting up in the Oak where he took his end and partly to distinguish him from another Absalom whose daughter also Rehoboam married which was called Maachah 1 KING XII From vers 25. to the end of the Chapter Rehoboam 2 Ieroboam 2 Division 2 JEroboam in a hellish policy setteth up Idols in Bethel Rehoboam 3 Ieroboam 3 Division 3 and Dan to keep Israel from Jerusalem least they should revolt to the house of David And he ordaineth a feast of Tabernacles in the eighth month like that at Jerusalem in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the people went after one of his calves to Dan v. 30. for ere long Abijah the King of Judah had recovered Bethel 2 Chron. 13. 19. 2 CHRON. XII All the Chapter REHOBOAM and Judah World 3033 Rehoboam 4 Ieroboam 4 Division 4 become wicked Shishak World 3034 Rehoboam 5 Ieroboam 5 Division 5 plundereth Jerusalem It may be Rehoboam 6 Ieroboam 6 Division 6 his quarrel was in reference to Rehoboam 7 Ieroboam 7 Division 7 Pharaohs Daughter Solomons Rehoboam 8 Ieroboam 8 Division 8 wife She belike was either his Rehoboam 9 Ieroboam 9 Division 9 Daughter or Sister and if she Rehoboam 10 Ieroboam 10 Division 10 had a Son it is wonder he reigned Rehoboam 11 Ieroboam 11 Division 11 not Rehoboams mother was Naamah Rehoboam 12 Ieroboam 12 Division 12 an Ammonitesse it may be Rehoboam 13 Ieroboam 13 Division 13 she was a young Lady that David Rehoboam 14 Ieroboam 14 Division 14 brought away when he took Rehoboam 15 Ieroboam 15 Division 15 Rabbah For golden Shields Rehoboam Rehoboam 16 Ieroboam 16 Division 16 maketh shields of brass Rehoboam 17 Ieroboam 17 Division 17 Rehoboam dieth 1 KINGS XIII all And XIV all A Double miracle wrought Rehoboam 4 Ieroboam 4 Division 4 at Bethel the Altar rent World 3034 Rehoboam 5 Ieroboam 5 Division 5 and the Idol Shepheards arm Rehoboam 6 Ieroboam 6 Division 6 clean dried up as Zech. 11. 17. Rehoboam 7 Ieroboam 7 Division 7 yet his eyes darkned that he will Rehoboam 8 Ieroboam 8 Division 8 see nothing A false Prophet to Rehoboam 9 Ieroboam 9 Division 9 uphold the Idolatry findeth a Rehoboam 10 Ieroboam 10 Division 10 trick to undo the true Prophet Rehoboam 11 Ieroboam 11 Division 11 that had spoken against it Rehoboam 12 Ieroboam 12 Division 12 God giveth up the true Phrophet to a Rehoboam 13 Ieroboam 13 Division 13 Lion for disgracing his message Rehoboam 14 Ieroboam 14 Division 14 And maketh the false Prophet Rehoboam 15 Ieroboam 15 Division 15 prophesie truly of the ruine of Rehoboam 16 Ieroboam 16 Division 16 those Idolaters Jeroboam looseth Rehoboam 17 Ieroboam 17 Division 17 his best Son Ahijah yet none of these strange and fearful occurrences avail with him to reduce or reverse him from his Idolatry the time of the renting of the Altar at Bethel is uncertain but it was not presently after the building of it for there were now divers high places set up in Samaria as well as in Bethel 1 King 13. 32. Nor is the time of Abijahs death determinable If Shechem and Tirzah were not one and the same Town it appeareth that Jeroboam had removed his Court when his son dieth from where it was when he first erected his Idols Compare 1 King 12. 25. with Chap. 14. 17. and so it may argue that there was some space between There are continual and bitter wars between Rehoboam and Jeroboam all their time though Shemaiah had parted them at the first offer of a battel after the division 1 KING XV. From beginning to ver 9. ABIJAH reigneth wickedly World 3047 Abijah 1 Ieroboam 18 Division 18 three years he fighteth Abijah 2 Ieroboam 10 Division 19 with Jeroboam and slayeth 500000 men the greatest slaughter that ever was at one field in any Story Abijah is also called Abijam and his Mother is called both Maachah and Michah and his Grandfather by his Mothers side is called Absalom and Uriel Such changes of names are frequent in Scripture and sometime so altered by the Holy Ghost purposely to hint something to us concerning the Person and sometimes so â—…red by the people among whom such persons lived they giving them some common name answerable to some qualification or action that they saw in them or in reference to their family or some person of their family from which they descended The Book of Chronicles layeth no wickedness to the charge of this King that we have in hand and therefore sticketh not to joyn Jah the name of God to his name but the Book of Kings that chargeth him with the wickedness of his Fathers ways doth him not that honour in his name but hath changed Jah into Jam. His mother that was named Micah or Michaiah when she cometh to be Queen may be conceived to have her name changed and she is named after the first Mother of a renowned family in that Tribe from whence she descended 1 Chron. 8. 29. She was of Gibeah the City of Saul and it is very probable of the kinred of Saul and therefore her
and this is the last victory of Syria before Assyria swallowed it up 2 KINGS XVI ver 7. to 17. World 3271 Ahaz 4 Pekah 20 Division 242 AHAZ hireth Tiglath-Pilefer this rasor that is hired namely Assyria Esa. 7. 20. doth now shave Galilee Gilead and Damascus and ere long it lighteth on him that hired it Tiglath captiveth Damascus to Kir and slayeth Rezin as Amos 1. 5. Ahaz goeth to Damascus to see him and bringeth away with him the pattern of an idolatrous Altar Ahaz 5 Pekah 1 Division 243 Ahaz as he falleth into great Ahaz 6 Pekah 2 Division 244 sins so falleth he into great Ahaz 7 Pekah 3 Division 245 miseries being oppressed by Ahaz 8 Pekah 4 Division 246 enemies on every hand yet Ahaz 9 Pekah 5 Division 247 still groweth he worse and Ahaz 10 Pekah 6 Division 248 worse and is no whit humbled Ahaz 11 Pekah 7 Division 249 by his calamities therefore the Text sets a special mark and brand upon him for such impenitency This is that King Ahaz 2 Chron. 28. 22. He setteth up a Dial which yieldeth a miraculous sign to his son Hezekiah though he himself had scorned to ask for a sign 2 KINGS XV. vers 30 31. World 3271 Ahaz 4 Pekah 20 Division 242 PEKAH before he dieth loseth all Gilead and Galilee and at last is slain himself by Hoshea the son of Elah In the twentieth year of Jotham the son of Uzziah Now is revenge taken on Pekah for all his cruelty against Judah but it is not for Ahaz his sake therefore it is not dated by his time but by Jothams in the grave Ahaz 5 Pekah 1 Division 243 After the death of Pekah Ahaz 6 Pekah 2 Division 244 there is no mention of any King Ahaz 7 Pekah 3 Division 245 in the Throne of Israel for Ahaz 8 Pekah 4 Division 246 compleat seven years together Ahaz 9 Pekah 5 Division 247 For though Hoshea slew Elah in Ahaz 10 Pekah 6 Division 248 the fourth of Ahaz which is Ahaz 11 Pekah 7 Division 249 called Jothams twentieth yet is not he said to raign till Ahaz his twelfth year 2 King 17. 1. The reason of this will be worth the labour a little to inquire after for the resolving of this matter doth not only clear this place but also gives light to one or two places more which are of obscurity HOSEA V. VI. IN the times of Ahaz after his seeking to Assyria for help do these Chapters seem to have been uttered for Chapter 5. 13. reproveth that in Ephraim and Judah both and threatens them both with judgments And Chapter 6. inviteth and exhorteth to repentance and promiseth good Ephraim is the more specially named in the reproof for relying upon Ashur though Judah were now under the same sin and falleth under the same reproof because Ephraim was first in that fault 2 Kings 15. 19. and was first ruined by Ashur 2 KING XVI ver 17 18. 2 CHRON. XXVIII ver 16. to 26. World 3279 Ahaz 12 Hoshea 1 Division 250 AHAZ is intrapt in his Ahaz 13 Hoshea 2 Division 251 own snare his hired Assyrians now overfloweth himself Such days come upon him and his people as had not been since Ephraim departed away from Judah now that is fulfilled Esay 7. 17. 2 KING XVII ver 1 2. World 3279 Ahaz 12 Hoshea 1 Division 250 HOSHEA reigneth in the Ahaz 13 Hoshea 2 Division 251 twelfth year of Ahaz and reigneth nine years from that time forward Now since the time that Hoshea had slain Pekah Shalmanezer the King of Assyria had come up against him and brought him into Vassalage and now in the twelfth year of Ahaz sets the Crown upon his head and he and the Kingdom of Samaria become subjects and tributaries to the Crown of Assyria for observe in the Text that Hoshea becomes Shalmanezers servant and gave him tribute this was in the twelfth of Ahaz and from thence the nine years of his reign are dated but afterward he is found faulty and caught and imprisoned and then Samaria in three years siege is taken So that those seven years that were between the death of Pekah and Ahaz his twelfth are without the mention of any King in Samaria because Hoshea was not yet established in the Throne but kept under by the Assyrian till the twelfth of Ahaz and then he sets him up King there This observation of the vassalage of Samaria before the final taking of it in the ninth of Hoshea helpeth first to understand that place in Hosh. 10. 14. namely that Shalman or Shalmanezer for Eser was but an additional title to the Assyrian Monarchs as Pil-eser Eser-haddon c. spoiled Beth-arbel in this his first voyage against Samaria and so would he spoil Bethel at his second ESAY X XI XII XIII XIV to ver 28. AND the same observation also helpeth to methodize these Chapters in Esay and to remove that doubt that ariseth by comparing Esay 10. ver 9. 11. with Chap. 14. 28. together for the former place speaketh of the subduing of Samaria by the Assyrian which was not till some years after Ahaz his death and yet the latter speaks but of the the year in which Ahaz died yet is there no dislocation at all in this but that taking of Samaria that Chap. 10. 9. speaketh of was in this first expedition of Shalmaneser against Hoshea before the twelfth of Ahaz when he subdued Samaria and her Idols and brought that Kingdom under tribute In Esay 10. he threatens to do the like to Jerusalem and indeed he doth it He came up to Ajath passed to Migron laid up his Carriages at Micmash lodged at Geba Cities within Ahaz his dominion and came over the passage that had been straitly kept as a Frontier between the Kingdom of Samaria and the Kingdom of Judah c. and indeed came up to Jerusalem and subdued Ahaz These were those strong waters that over flowed Judah and Emanuels land in Ahaz his time Esay 8. 8. and the bitter days that he saw the like not seen since the ten Tribes revolt Esay 7. 17. Of these days it is that Hezekiah speaketh in the very next year or fourteenth of Ahaz Our fathers have fallen â—y the sword and our sons and daughters and wives are in captivity 2 Chron. 29. 9. And be not ye like your fathers and like your brethren which trespassed against the Lord and the Lord gave them up to desolation as you see 2 Chron. 30. 7. This coming up of the Assyrian King against Jerusalem was the occasion of Ahaz his spoiling the things of the Temple his cutting off the borders and bases and removing the laver and sea and the covert for the people to stand under on the Sabbath and his turning away his own entry aside from the house of the Lord 2 King 16. vers 17 18. Because of the King of Assyria as saith the Text either to bestow those things that he thus cut off upon the King or for fear the King
on Dumah also as it had done on Babylon That Arabias tents should be so spoiled that they should be forced to lodge in the open forrest c. ESAY XXII THIS Chapter containeth a sad Prophesie against Judea which he calleth The valley of vision because of Gods revealing himself there to his Prophets He foretelleth in it the heavy times that were coming upon that people of Judea by the Assyrian Army before it was miraculously destroyed That the slain thereof should not only be slain with the sword nor dead only by battel but dead with famine vers 2. for the invasion of that Army should cause husbandry to be neglected so that Briars and Thorns should come upon the land through this neglect and there should be this trouble for many days and years together and lamenting for the pleasant Fields and the fruitful Vine as Chap. 32. 10. 12 13. Elam and Kir Persia and Assyria should be combined in this invasion and should fill the Country with Charets and Horsmen that by this misery the Lord should discover the covering or uncloak the hypocrisie and pretences of Judah for now they would shew their carnal confidence ver 9. 10 11. and their carnal security vers 12. 13. He prophesieth of the displacing of Shebna from being over the houshold and placing of Eliakim in his room which was accomplished and was come to pass when Rabshakeh lay before Jerusalem Esay 36. 22. ESAY XXIV XXV XXVI XXVII XXIX AS in the two and twentieth Chapter the Prophet had foretold the misery and perplexity of Judea by Sennacheribs army before the Angel destroyed it so in the first and last of these Chapters he declareth the final desolation of it by Nebuchadnezzar as he doth the desolation of Tyrus by him Chap. 23. and the final desolalation of Ephraim by Salmaneser Chap. 28. He mingleth many sweet and gracious promises and comforts among his threatnings c. He calleth the Altar Ariel and Jerusalem Ariel or the Lion of God the one for devouring sacrifices the other for devouring men by slaughter And he threatneth that God would distress Ariel the City and it should be as Ariel the Altar with abundance of slain about it Chap. 29. 2. ESAY XXX XXXI THE oppression and terrour of the Assyrian Army made perplexed Judea look after an arm of flesh the reed of Egypt as Chap. 36. 9. This carnal confidence the Prophet taxeth smartly in these two Chapters yet for his promise sake assureth of deliverance and foretelleth the Divine vengeance upon the Assyrian The misery and oppression by this Army what under Shalmaneser and what under Sennacherib had been long and had been grievous so that they had eaten the bread of adversity and drunken the water of affliction and their teachers had been removed into corners c. Chap. 30. 20. But as the stream of the Assyrian power had overflowed and rought up even to the neck as Chap. 8. 8. so should the Lords anger do now to him Chap. 30. 28. And they of Jerusalem should have joy in the night ver 29. Compare Chap. 37. 36. for the Assyrian should be beaten down with the voice of the Lord ver 31. In the valley of Hinnom or Tophet ver 33. And should fall not by the sword either of great or mean man but of the mighty God Chap. 31. 8. These and other particulars do plainly clear the method of these Chapters and shew they lye here in their proper time ESAY XXXII XXXIII XXXIV XXXV UNTO the same times are we to refer these Chapters also speaking amongst other things of the sad times that Judah suffered while the Assyrian Army was ranging and destroying up and down before the Lord destroyed him That he should spoil the Vintage and Husbandry Chap. 32. 10. 12. and that he made the High-ways waste and cared not to keep any Covenant that he made Chap. 33 8. but he should be destroyed and so should the other enemies of the Church particularly Edom who was a constant adversary Chap. 34. and good and comfortable things should accrew to Sion Chap. 35. MICAH III IV V VI VII THE last verse of the third of Micah is owned by the men of Jeremiahs time to have been uttered in the time of Hezekiah Jer. 26. 18. and here may both that whole Chapter and all the Chapters that follow it be very well placed as Prophesied in some time of Hezekiahs first thirteen years before Sennacherib besieged Jerusalem for in Chap. 5. 1. he seemeth to speak of that siege and of Sennacheribs blasphemy both against God and Hezekiah smiting the Judge of Israel as with a rod upon the cheek and he fore-telleth that Christ should be the peoples peace in the Assyrians invasion and that though the proud enemy thought to triumph and tread down the chief City of all the Nation Jerusalem yet should that be so far from being insulted over by him that Bethlehem a poor Town should yield and produce one that should tread both the Assyrian and all other the Churches enemies under foot And so as the birth of Christ of a Virgin was a sign to Ahaz so is his birth in Bethlehem a sign in the days of Hezekiah The Prophesie of NAHUM all IN these days of Hezekiah also lived Nahum the Prophet and was one of the comforters of Jerusalem Esay 40. 1. against the burden and terrours of Assyria He is generally held to have prophesied in the days of Manasseh with Habakkuk which he might very well do beginning in the reign of Hezekiah and continuing in Manasseh He mentioneth the evil counsel of Sennacherib against the Lord and fore-telleth his death in his Idol Temple Chap. 1. 11. 14. and denounceth destruction to Niniveh the chief City of Assyria c. 2 KINGS XVIII from ver 13. to the end and XIX all 2 CHRON. XXXII from beginning to vers 24. ESAY XXXVI XXXVII World 3295 Divvision 266 Hezekiah 14 SENNACHERIB the King of Assyria having invaded Judah Hezekiah sends a submission to him at Lachish who cheatingly gets three hundred and thirty Talents from him and then departs not away from him for all that year The Assyrian first sends some of his servants with a Message to Jerusalem to have perswaded the people out of their own defence but when that would not prevail he sendeth a great force against the City where Rabshakah in the head of them revileth Hezekiah and the Lord c. But Hezekiah praying and sending to Isaiah hath a comfortable answer and a comfortable sign A comfortable answer that the King of Assyria should be bridled and muzled and this very thing should be a comfortable sign for the future that God would prevent the famine which they had great cause to fear and that God would establish them for the time to come The Assyrian Army had spoiled all their tillage thorow the Country for a long time as Chap. 32. 9 10 12 13. c. and what shall they do now for meat and sustenance
which lay so together might lye also together and threatnings and denunciations of Judgments might come as it were all in one body For it may be observed that very much of this Book that lieth before the Story of Sennacherib is threatning and terrour and the most of the Book that lieth after is comfort and promises Only upon mention and promise of Cyrus Chap. 44. 45. there is a grievous threatning of Babylon which ere long grew great Chap. 46. 47. for Cyrus was to destroy it 2 KING XXI to vers 17. 2 CHRON. XXXIII to vers 11. World 3311 Division 282 Manasseh 1 MANASSEH reigneth 55 years A very bad son of a very good Division 283 Manasseh 2 father He equalleth or rather exceedeth the very Canaanites in Division 284 Manasseh 3 abominable wickedness He is a most extream Idolater Murderer and Division 285 Manasseh 4 Conjurer Division 286 Manasseh 5 2 KING XVII from vers 24. to end Division 287 Manasseh 6 In his time the Kings of Assyria planted Samaria with a mongrel people Division 288 Manasseh 7 from divers Countries Esar-haddon was the man Ezr. 4. 2. who seemeth Division 289 Manasseh 8 also to be called Asnapper vers 10. unless the Commander in chief in Division 290 Manasseh 9 that expedition bare that name These Samaritans newly setled are devoured Division 291 Manasseh 10 with Lions as the Prophet that came from Samaria was 1 King Division 292 Manasseh 11 13. for doing contrary to the Lord. In after times they grow constant Division 293 Manasseh 12 enemies and bitter against the Jews yet cometh Josiah in the next generation Division 294 Manasseh 13 and destroyeth the relicks of Idolatry in the very midst of them Division 295 Manasseh 14 To this Plantation of the Country and Cities of Samaria with such Forreiners Division 296 Manasseh 15 may that Prophesie refer in Esay 7. vers 8. if we will count the Division 297 Manasseh 16 time from the very delivery of the Prophesie Within threescore and five Division 298 Manasseh 17 years shall Ephraim be broken that it be not a people Which Prophesie being Division 299 Manasseh 18 delivered about the third or fourth year of Ahaz if we count those Division 300 Manasseh 19 sixty five years forward the end of them will fall about the four or five Division 301 Manasseh 20 and twentieth year of Manasseh And the matter so taken may be understood Division 302 Manasseh 21 in this sence That the Prophet there denounceth such a ruine Division 303 Manasseh 22 to Ephraim and Damaseus is also included in the same Prophesie and Division 304 Manasseh 23 was concluded also under the same Plantation that it should no more Division 305 Manasseh 24 be a People or Country of that name but the very name now changed Division 306 Manasseh 25 gone and rooted out We gave another gloss and date upon these words and years before namely counting them backward from the captiving of Samaria as here we count them forward from the delivery of the Prophesie the Reader may judge and take his choice The Prophesie of HABAKKUK all IN these wicked times of Manasseh lived Habakkuk and Prophesied against his wickedness and of him and Nahum may very well be understood that passage in 2 King 21. 10. The Lord spake by his servants the Prophets saying Because Manasseh the King of Judah had done these abominations c. therefore I am bringing evil upon Jerusalem and Judah that whosoever heareth of it both his ears shall tingle which in a manner is the very same with that in Hab. 1. 5. Behold ye and regard and wonder marvelously for I will work a work in your days which ye will not believe though it be told you For loe I raise up the Chaldeans c. This Judgment upon Judea by the Caldeans was yet to come after some space of time as Chap. 2. 3. and this Prophet fore-armeth against it by that golden Doctrine The just shall live by faith and by fore-telling the Judgements upon Babel it self He prayeth for the preservation of Prophesie in the captivity in a forrain Land and calleth the captivity The midst of years viz. 'twixt Samuel and Christ He taketh out his own lesson that he readeth to others of living by faith and professeth in the greatest extremities and improbabilities of good yet to rejoyce in the Lord and to joy in the God of his salvation 2 CHRON. XXXIII from vers 11. to the end 2 KING XXI from vers 17. to the end Division 307 Manasseh 26 THE wickedness of Manasseh doth in time bring him into chains in Division 308 Manasseh 27 Babel they bring him to be humbled for his wickedness and that Division 309 Manasseh 28 brings him into his throne again Both his mind and his estate received a Division 310 Manasseh 29 great change and alteration in what time of his reign he was carried to Division 311 Manasseh 30 Babel and how long he continued there is undeterminable but upon his Division 312 Manasseh 31 return to Jerusalem again he maketh a great reformation and builded divers Division 313 Manasseh 32 great buildings and garrisoned the strong Cities of Judah Division 314 Manasseh 33 And now since the Assyrian Monarchy is ready to fall in the next Generation Division 315 Manasseh 34 let us look back a little upon the growth and rise of it hitherto Division 316 Manasseh 35 and upon the Syrian Kingdom which it hath a good while ago swallowed Division 317 Manasseh 36 up Damaseus the head of Syria Esay 7. 8. was extantin the days of Abraham Division 318 Manasseh 37 Gen. 15. 2. but not mentioned of any great victoriousness till the days of Division 319 Manasseh 38 David nor then the head of Syria neither for then was Syria divided into Division 320 Manasseh 39 several Kingdoms as Aram Zobah Aram beth-Rehob Aram Naharaim Division 321 Manasseh 40 and Aram Damaseus 2 Sam. 8. 3. 10. 8. The chief King among them in Division 322 Manasseh 41 those times was Hadadezer the son of Rehob King of Zobah and who Division 323 Manasseh 42 had now joyned Rehob and Zobah into one Kingdom and had also Division 324 Manasseh 43 brought Aram Naharaim or some good part of it into the same Monarchy Division 325 Manasseh 44 Compare Psal. 60. the title with 2 Sam. 8. 3. c. Rezin a servant Division 326 Manasseh 45 of his runs away from him and goes to be King of Damaseus 1 King Division 327 Manasseh 46 11. 23. then that City began to peep up and ere long to be head of all Division 328 Manasseh 47 Syria and these Kings reigned there Benhadad the son of Tabrimmon Division 329 Manasseh 48 the son of Hezion in the days of Asa 1 King 15. 18. Then Benhadad Division 330 Manasseh 49 the Son of this Benhadad in the days of Ahab 1 King 20. 134. and of Division 331 Manasseh 50 his son Joram 2 King 6. 24. Him Hazael one of his
Shepherds and Pastours that had helped Solomons house forward unto ruine 2 KING XXIV from vers 10. to vers 17. 2 CHRON. XXXVI vers 10. JEHOIACHIN or Jeconiah or Coniah captived and Jerusalem with him 18000 men of might 10000 from Jerusalem and 8000 out of the Country and all the treasures of the Temand Kings house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the mighty of the land but written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fools Mordecay was carried away in this captivity Esther 2. 6. And so was Ezekiel also and therefore he dateth his times from this date Ezek. 1. 2. and calleth it Our captivity Chap. 40. 1. 2 KING XXIV vers 17 18 19 20. And JEREMY LII ver 1 2 3. 2 CHRON. XXXVI vers 11. World 3410 Division 381 Years of Captivity 9 Zedekiah 1 ZEDEKIAH made King by the King of Babel he was Jehoiachins Uncle 1 Kings 24. 17. but called his brother that is his Kinsman 2 Chron. 36. 10. and his son because he succeeded him in the throne 1 Chron. 3. 16. JEREMY XXIV all Division 382 Years of Captivity 10 Zedekiah 2 JEREMY seeth comfortable things concerning those that were Division 383 Years of Captivity 11 Zedekiah 3 captived into Babylon with Jeconiah that they are as good figs that may be eaten and that in time they shall return JEREMY XXVII from vers 12. to the end World 3413 Division 384 Years of Captivity 12 Zedekiah 4 JEREMY had been commanded thirteen years ago to make yokes and bands and to put them upon his own neck in token of Judahs subjection to Nebuchad-nezzar which in the very next year after namely in the third year of Jehoiachin came to pass and he is also then commanded by way of prediction that when such and such Kings Embassadors should come to Jerusalem to Zedekiah he should send the yokes away by those Messengers to their Kings That cometh to pass in this fourth year of Zedekiah as the first verse of Chapter 28. doth plainly date it JEREMY XXVIII all HANANIAH at Jerusalem foretelling falsely the restoring of the captivity within two years is himself struck with death within two months for teaching rebellion against the Lord. JEREMY XXIX XXX XXXI XLIX from vers 34. to end And LI. all THIS fourth year of his reign Zedekiah either went himself or sent Messengers to Babel or both for so is that vers 59. of Chap. 51. diversly read when Seraiah went with Zedekiah or when he went for or in behalf of Zedekiah into Babylon Now by the men that went thither either with him or for him Jeremy sendeth Letters to the children of the captivity one to perswade them to frame their hearts and to compose themselves for seventy years captivity This two Prophets in Babel such others as Hananiah at Jerusalem gain-say and would perswade the people to the contrary And a third writes to Jerusalem to have Jeremy punished therefore he threatneth bitter judgments against all three This in Chap. 29. And being upon a Prophesie of the captivities return in that Chapter vers 10 11 c. he falleth in Chap. 30. 31. largely to foretel the calling home of the two Tribes and of the ten Tribes to Christ. Now though it be doubtful whither he sent the Prophesie of these two Chapters to Babel yet is it doubtless that their order is very proper in this place where he is foretelling of the peoples return He also sendeth another Letter to Babylon concerning the ruine and destruction of Babylon it self in Chap. 50. 51. which Chapters are laid as the period of his Prophesie that then conclusion of them all might be the foretelling of the ruine of Babel And under the same date may we also take the last part of Chap. 49. from vers 34. to end a Prophesie against Elam that joyned with Babel against Judea Isa. 22. 6. and is joyned here with Babel in threatnings The beginning of the reign of Zedekiah in verse 34. may be taken as it is Chap. 28. 1. for his fourth year EZEKIEL I II III IV V VI VII World 3414 Division 385 Years of Captivity 13 Zedekiah 5 IN the fifth year from Jehoiachins captivity the Lord raiseth up Ezekiel for a Prophet to the people in Babylon as Jeremy was in Jerusalem He dateth his Prophesie from the 30 year of the finding of Moses his Copy in the 18 of Josias as is commonly conceived but as it may very well be supposed from the 30 year of his own age he being a Priest and that being the time at which the Priests entred their function Num. 4. 3. at that time the spirit of Prophesie came upon him and by a river in Babylon he seeth the Heavens opened as Christ at the same age had the Heavens opened to him by a river in Judea Luke 3. 21 22 23. Now that the people of Israel the Church are to be planted in another Country for a long time the Lord sheweth a glory in the midst of them as he had done at their first constituting into a Church in the Wilderness and out of a cloud and fire as he had done there he sheweth himself and from between living creatures as from between the Cherubims he giveth his Oracles to the Prophet He causeth him to eat a roll to lay a visionary siege to a pictured Jerusalem to lye on his side three hundred and ninety days suitable to the time of the peoples rebellion from Jeroboams revolt to the Cities destruction and forty days more in answer to the forty years transgression of Judah under the ministry of Jeremy as was said before To eat the bread of affliction and pollution to shew the want of victuals at Jerusalem and the peoples eating of polluted things in Babel To shave off his hair and to part it into several fatal significations c. And now that the destruction of the City is near at hand but five or six years off he foretelleth it in sad expressions and bemoaneth it with doleful lamentations 2 CHRON. XXXVI vers 11 12 13 14. 15 16. BEcause the fourth year of Zedekiah is called the beginning of his raign Jer. 28. 1. which sheweth his condition yet unchanged as we observed before And because Ezekiel in the next year speaketh of his revolt from his oath made to the King of Babel Ezek. 17. 15. Therefore may we conclude that he rebelled against Babel in this fifth year of his raign EZEKIEL VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX World 3415 Division 386 Years of Captivity 14 Zedekiah 6 ALL these Chapters fall in in the sixth year after Jeconiahs captivity or in the sixth of Zedekiah as appeareth by the date of the eighth Chapter vers 1. and by the date of the twentieth Chapter vers 1. compared together In Chapter eight the Lord sheweth a just cause why he is about to remove his glory from the Temple viz. because it was defiled with all manner of Idolatry 1. There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An
is called both Ahashuerus and Artaxerxes Ezra 4. vers 6 7. for Artaxerxes was a common name of the Kings of Persia as Pharaoh was of the Kings of Egypt DANIEL X XI XII DANIEL mourning for the hindrance of the Temple seeth Christ as John did in Patmos And hath a Revelation of the condition of his own people under their powerful Enemies till the madness of Antiochus Epiphanes was over He should violate the Sanctuary and cause Religion and Moses Law to lie in the dirt for a time two Times and half a time or three years and an half or one thousand two hundred and ninety days But he that waiteth and liveth to see five and forty days more or till those one thousand two hundred and ninety days be made up one thousand three hundred and thirty five days he should see an end of Antiochus Artaxerxes Ahashuerus World 3474 Artax Ahashuerus 1 The building of the Temple lieth forgot and forlorn by the command of Artaxerxes Ahashuerosh the present King of Persia Hereupon divers of the Jews that had gone up to Jerusalem in the first of Cyrus return back again in this Kings reign to their old residence in Babylonia or in Persia again Artax Ahashuerus 2 The building of the Temple lieth still quite forlorn ESTHER I. World 3476 Artax Ahashuerus 3 ARTAXERXES who was also called Ahashuerosh after his great Grandfather of the Median blood Dan. 9. 1. is a greater Potentate and Prince by seven Provinces then Cyrus and Darius were compare vers 1. with Dan. 6. 1. To shew and to see his own glory and pomp he maketh a Feast half a year together to his Nobles and seven days more to all Susan and when all this glory of his great command hath been shewed he cannot command his own wife c. ESTHER II. Artax Ahashuerus 4 THREE whole years and above is Ahashuerus without a Queen Artax Ahashuerus 5 his servants and officers in several Countries are making inquiry after Artax Ahashuerus 6 who may be fit for a Queen for him World 3480 Artax Ahashuerus 7 Esther taken into the Kings Palace in the seventh year of his reign in the tenth month vers 16. a Daughter of Benjamin born for the good of her people Mordecai had been captived with Jechoniah above seventy years ago and had been at Jerusalem when the Captivity was sent back to their own Country again and there had helped forward their settlement and prosperity as long as the work of the Temple would go forward but when not he returns to Persia and there doth his people good in that Court when he could no longer do it in their own City Artax Ahashuerus 8 Bigthan and Teresh two of the Kings Porters hanged for Treason The matter discovered by Mordecai and revealed to the King ESTHER III. Artax Ahashuerus 9 HAMAN promoted by the King to the highest honour in the Artax Ahashuerus 10 Kingdom obtaineth not one bowing or cringe from Artax Ahashuerus 11 Mordecai Mordecai disdaineth to homage or to shew reverence to an Amalekite for so Haman was of the Seed of Agag whom Samuel hewed to pieces in Gilgal World 3485 Artax Ahashuerus 12 Haman would buy all the Jews in the Persian Monarchy for ten thousand Talents of silver but they are given him for nothing He goes not about the destruction of them but first useth direction by Magical Lots what day fittest to speed of his request and the Devil allots him the thirteenth of the first month and what month fittest for the execution and the Devils Lot telleth him the month Adar On the thirteenth day of the first month Letters are dispatched through all the Provinces of the Monarchy for the destruction of the Jews at such a time ESTHER IV V. ALL the Provinces perplexed at the tidings the Jews in Shushan keep a Fast of three days and three nights long this time is measured exactly as the three days and three nights of our Saviours death for on the third day Esther puts on the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obtains the Kings favour ESTHER VI VII HAMAN prepares a Gallows for himself and bespeaks Honours for Mordecai his Wife and friends knew the curse upon Amaleck because of the Jews and read his fall ESTHER VIII IX ON the twenty third day of the month Sivan Mordecai and Esther obtain Letters to revoke Hamans bloody purpose and that the Jews should stand in their own defence against their enemies which they do at the time appointed for their destruction and slay 75810 men The feast of Purim instituted ESTHER X. Artax Ahashuerus 13 AFTER this great and wonderful deliverance and prosperity of the Artax Ahashuerus 14 Jews Artaxerxes or Ahashuerosh layeth a Tax upon the whole Empire but in what year of his reign is uncertain and how long he reigned after this is not easily determinable For the Scripture is utterly silent to express the number of the years of his reign or any of the Kings of of Persia that come after him in clear expressions Of this King it saith no more at all of the next it mentioneth his second year Ezra 4. 24. his fourth year Zech. 7. 1. his sixth year Ezra 6. 15. his seventh Ezra 27. 8. his twentieth Neh. 1. 1. his thirty second Neh. 13. 6. but how long he reigned further there is no account at all neither By collection from other places and passages it may be concluded and upon very good ground that this King Artaxerxes Ahashuerosh reigned but fourteen years in all the ground is this Because Zechariah in the second year of Darius doth then but reckon the time of some captivity seventy years The Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these seventy years Zech. 1. 12. And in Chap. 4. there are some people sent from Babel to Jerusalem and they have this quaere among the rest of the business they came about to speak to the Priests which were in the house of the Lord of Hosts and to ask Should I weep in the fifth month as I have done these seventy years Compare ver 3. 5. Now from the beginning of the seventy years or the fourth of Jehoiakim to the second of Darius were many years above seventy namely the three years of Cyrus all the years of Ahashuerosh which were twelve mentioned in Scripture before his taxing the Empire and two of Darius himself eighty seven in all by this account from the time that the seventy years captivity beginneth to be counted therefore these seventy years mentioned in Zechary must be counted from some other date or else there will be exceeding much hardness and impropriety in the speech Now this date is from the destruction of Jerusalem and firing of the Temple in the nineteenth year of Nebuchad-nezzar to Darius his second namely fifty one years of the seventy of Babell three of Cyrus
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
three chests full of tattared Phylacteries containing three bushels every chest Rabban Simeon ben Gamaliel saith there were 500 Schools and to the least there belonged 500 Scholars and they said If the enemy should come against us we could prick out their eyes with our pens But when it came to it they folded them all up in their books and burnt them and there was not one of them left but only I. Not that he reckons himself in the number of the children for he was now well in years but that none of all that great University was left but himself And yet besides the eminent men that we have named there were R. Meir a great speaker in the Talmud but most commonly against the common vote R. Simeon ben Jochai and Eleazar his son the first Authors of the book Zohar R. Nathan the Author of Avoth R. Josi Galileus and his son Eliezer R. Jochanan ben Nuri. Ben Nanas R. Joshua ben Korcha R. Eliezer ben Chasma and why should we reckon more when Berishith Rabba makes this Summa Totalis on Gen. 25. That R. Akibah had 24000 disciples Of some decretals made at Usha you may read Jerus in Rosh hashan fol. 58. col 3. Chetub fol. 28. col 3. In these times of Hadrian which we are yet upon Aquila the Proselyte was in being and in repute In Jerus Chagig fol. 77. col 1 he is introduced discoursing with Hadrian about the universe being supported by a Spirit In Megil fol. 71. col 3. It is said that Aquila the Proselyte interpreted the Law before R. Eliezer and R. Joshua and they highly commended him for it and said Thou art fairer then the children of men By which it may be conjectured what a translation this was when these men so extolled it The Jerusalem Gemarists do cite his version Megil fol. 73. col 2. Succah fol. 53. col 4. Joma fol. 41. col 1. and several other places Rabban Simeon now President sate about thirty years namely from about the sixt or eighth of Hadrian to the fifteenth or sixteenth or thereabout of Antoninus Pius the honour and power of that Bench growing low and in the wane every day more then other This Rabban Simeon you have a great spokesman in the Talmud his grandfather of the same name that died with Jerusalem is seldom introduced speaking there Once you have him swearing by the Temple Cherithuth per. 1. halac 7. SECTION VII The Sanhedrin at Bethshaarain Tsipporis and Tiberias R. Iudah President UPON the death of Rabban Simeon his son Rabbi Judah succeeded him a man of note equal with if not above any named before him he bare not the title of Rabban as his Ancestors had done for five generations before him yet had he those appellations that dignified him equal with it he was called sometimes eminently Rabbi and no more sometime R. Judah the holy sometimes our holy Rabbi sometime R. Judah the Prince and oft in the Jerus Talmud R. Judan Vid. Jerus Sanhedr fol. 30. col 1. where it speaks of all his Titles There are innumerable stories of him we shall only pick up those that are most pertinent to our present subject Juchasin fol. 2. tells us that he was with the Seventy of the Sanhedrin in Bethshaaraim Tsipporis and Tiberias and Tilerias was the tenth and last flitting that the Sanhedrin had How long in Bethshaaraim is uncertain and little is mentioned of that place but Tsipporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is famous It was the greatest City of Galilee Joseph de Bell. lib. 3. cap. 3. a place planted in a fruitful situation for sixteen miles about it saith Talm. Jerus was a Land flowing with milk and honey Biccurim fol. 64. col 2. Rabbi Judah sate here seventeen years and he applied that to himself Jacob lived in the Land of Egypt seventeen years and Judah lived in Tsipporis seventeen years There are these two memorable stories of this place That a Butcher cousened the Jews here with carcases and beasts torn and made them eat them nay he made them eat dogs flesh Jerus Trumoth fol. 45. col 3. And divers of Tsipporis were glad to wear patches on their faces to dissigure them that they might not be known when inquisition was made after them Id. Jevamoth fol. 15. col 3. and Sotah fol. 23. col 3. The numerous passages about the Doctors and disputes and Scholastick actions in this place would be too tedious to mention though with the briefest touch we could From Tsipporis the Sanhedrin removed to Tiberias upon the brink of the lake of Genesaret This was about eight or nine miles from Tsipporis Id. Sanlied fol. 21. col 1. the Jews hold it to be the same with Rakkath in Josh. 19. 35. Megil fol. 70. col 1. And that Chammath there mentioned also was a place that joyned to it Erubhin fol. 23. col 4. so called from the hot bathes there Bab. Megil fol. 6. 1. How long Rabbi sate here is uncertain Their Records do make him exceedingly in favour with Antoninus the Emperour but whether Pius or Philosophus they name not it is generally held to be Pius whethersoever it was there are abundance of discourses 'twixt R. Judah and him dispersed in their Writings and they stick not to tell you that he became a Proselyte and when the Proselytes of righteousness shall come in the world to come Antoninus shall come in the head of them Jerus Megil fol. 74. col 1. Antoninus Philosophus or Marcus Aurelius was the likelier to converse with Scholars R. Judah outlived them both and Commodus also Two famous things as that Nation reputed it did this man in his time First he gathered up and compiled into one Volume all the traditional Law that had run from hand to hand to his time the Mishuah that we have now in our hands which is the Jews great pandect according to which they live He saw their state wane daily more and more and though they had now many Learned Schools yet their Cabbala or great stock of traditions he thought might fail and be lost now the Sanhedrin failed therefore he thought to make sure work and committed it to writing that it might be preserved to the Nation and so he helped to rule them And a second thing that he did was that he took care that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and Teachers of the Traditions in all the Cities in the Land of Israel Jerus Chagigah fol. 76. col 3. In the same Tract fol. 77. col it is reported of him that at six portions of the Scripture when he came to read them he wept He compiled the Mishnah about the year of Christ 190 in the later end of the reign of Commodus or as some compute in the year of Christ 220 an hundred and fifty years after the destruction of Jerusalem SECTION VIII The Schools and Learned after the death of Rabbi Iudah BESIDES the places where the Sanhedrin had sitten which yet
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
was both the expectation of the Jews and the fear of Herod that he would come with a conquering and victorious temporal Sword and restore them to a pompous Earthly State and expel him out of his Kingdom Now for the Evangelist to have directed in this quotation to look for Christ among the thousands of Juda had backed these Opinions for the term soundeth of War and it had been a direction where likelier to find an earthly Warrier then the Prince of Peace among the thousands or among the Militia And therefore he qualifieth the term to the best satisfaction of Herod and the People Among the Princes There is that saith it might be construed In Princes and not among them and the meaning to be this Thou Bethlehem art not the least in the Princes of Juda that is in breeding or bringing them forth but this relisheth more of wit then solidity and agreeth better with the Latin then with the Greek Original §. For out of thee shall come a Governor The Chaldee readeth it in the Prophet Out of thee shall come Messias and so is it expounded by Rabbi Solomon and David Kimchi And therefore that is most true which is inferred by Lyranus that those Catholicks that interpret it of Ezekiah do more judaize then the Jews themselves Some Jews indeed saith Theophylact do apply this to Zorobabel but as he answereth it is like that Zorobabel was born in Babel and not in Bethlehem And St. Matthew hath plainly taught both Jews and Gentiles to understand it in another sense But here again doth he differ from the Letter of the Prophet but cometh so near the sense that the difference is as no difference at all Vers. 7. Herod privily called the Wisemen Privily For had the Jews heard of his pretences they had so long been acquainted with his policy tyranny and ambition they could readily have descried his mischievousness and spoiled his bloody contrival by better information given to the wisemen §. Enquired diligently of them the time when the Star appeared Had they taken their journy instantly upon the Stars appearing Herod could easily have computed the time by the length of their journy but by this his enquiry it is apparent that they had told him of its appearance at some good space before which in ver 16. is plainly resolved to be two years by the Wisemens own acknowledgment and resolution Vers. 11. Gold and Frankincense and Myrrhe The mysterious application of these presents as Myrrham homini uncto aurum c. be left to them that delight and content themselves in such things the plain and easie interpretation of the matter is that they tendred to Christ the chiefest and choicest commodities that their Country could afford which they carried in their treasures as the Text calleth it that is in and among those commodities that the men of those Nations used to carry with them when they travailed especially when they meant to present any one to whom they went as Gen. 24. 53. 1 King 10. 2. Vers. 15. Out of Egypt have I called my Son The two allegations produced here out of the Old Testament this and that out of Jeremy in Rama was a voice heard are of that fulness that they speak of two things a piece and may very fitly be applied unto them both and shew that the one did resemble or prefigure the other as this Text of Hosea aimeth both at the bringing of the Church of Israel in old time and of the head of that Church at this time out of Egypt Then a Joseph nourished his father now a Joseph doth so to his redeemer then was Egypt deadly to every male child that was born now is it a place of refuge and preservation to this child Ver. 18. In Ramah was there a voice heard c. Ramah stood not far from Bethlehem though they were in two Tribes and the cry that the poor Parents and children made in Bethlehem when this matchless butchery was in hand reach't to Ramah and was plainly heard thither Now observe the fulness of this Scripture as it is uttered by the Prophet and as it is applied by the Evangelist It was fulfilled in one kind in the time of Jeremy himself and then was the lamentation and weeping in Ramah it self for hither did Nebuzaradan bring his Prisoners after he had destroyed Jerusalem and there did he dispose of them to the Sword or to Captivity as seemed good unto himself Jer. 40. 1. And imagine what lamentation and crying was then in that City when so many were doomed there either to be slain in that place or to go to Babel never to see their own Land again Then was the cry in Ramah and it was heard no doubt to Bethlehem But now the Prophesie is fulfilled in another kind when Herod destroyeth so many Children in Bethlehem and in the Suburbs and Borders belonging to it And now the cry is in Bethlehem and it is heard to Ramah §. Rachel weeping for her children c. Rachels grave was betwixt Bethlehem and Ramah or at least not far distant from either of them Gen. 35. 16 20. 1 Sam. 10. 2. The Holy Ghost therefore doth elegantly set forth this lamentation by personating Rachel who died in the birth of her Ben-Oni the Son of her sorrow sorrowing for her Sons and Children that were thus massacred And this sheweth that the Text in the Prophet aimeth in the first place and intention at the matter of Nebuzaradan for in Bethlehem Rachel properly had no children at all that City being inhabited by the children of Judah which descended of Leah but in Ramah dwelt Rachels children that being a Town of Ephramites descended from Joseph Howsoever Rachel may be said to weep for the Babes of Bethlehem as her own children though they were not strictly and properly her seed in regard of the interest that she had in all the tribes of Israel as being wife unto their Father as Joseph is often called the Father of Christ being only husband to his mother And see such another phrase Gen. 37. 10. Shall I and thy mother come to bow down before thee Whereas Josephs mother was dead already Vers. 19. But when Herod was dead c. The end of Herod was not long after the massacre of these infants and his bloodiness which he had used all his life long and topped up in the murder of these innocents and in desire to have done as much to the Lord of life the Lord doth now bring upon his own head This matter with the children of Bethlehem we conceive to have been some three months more or less before his end in which space this was his behaviour as may be collected out of Josephus He had slain long before this his two sons Alexander and Aristobulus and now was he about to do as much by his Son Antipater a child too like the Father and one whom he left by will the Successor in his Kingdom Him suspected by him for
Heaven fol. 66. So that in these mens Dictionary The phrase of The Kingdom of Heaven did signifie mainly the height zeal and strictness of their devotions joined with punctual Ceremoniousness and Phylactery rites Zohar shall be our Lexicon for conclusion What is the yoke of the Kingdom of Heaven saith he But as they put a yoke upon an Ox at first to produce by him benefit to the world and if he take not the yoke upon him he is unserviceable so also it behoveth a man to take upon him the yoke at first and afterward to serve with it in every thing that is needful and if he take not the yoke upon him he cannot be serviceable As it is said Serve the Lord in fear what meaneth in fear Why what is written The fear of the Lord is the beginning of wisdom And this is the Kingdom of Heaven Zohar in Levit. fol. 53. But in the language of the Jews in the Gospel and in some of their writers elsewhere also The Kingdom of Heaven signifieth the days of the Messias and the glorious times and their Religion and condition that they expected would be then When he should restore the Kingdom of the house of David to its old glory and build the Temple and bring home all the dispersed of Israel and Israel should be at rest from the Kingdom of wickedness to study the Law and the Commandments without disquieture Maym. in Melachim per. 11. and in Teshubah per. 9. See these places and passages expounding plainly the phrase of the days of Messias both in the construction of the Jews and also of Christ and the Gospel it self John Baptist preached saying The Kingdom of Heaven is at hand Matth. 3. 2. So did Christ Matth. 4. 17. and so he bad his Disciples to do Matth. 10. 17. by which was meant no other thing but the time was near when the Son of man should be revealed for so our Saviour himself doth interpret it Matth. 16. 23. Luke 16. 16. The Law and the Prophets were till John but from that time forward the Kingdom of God was preached which John himself expounded thus That Christ should be manifest to Israel therefore came I baptizing with water Joh. 1. 31. Luke 17. 20 21. The Pharisees asked him when the Kingdom of God should come And Jesus answered the Kingdom of God is among you Which in the next verse after is uttered by The days of the Son of man Luke 9. 27. There be some standing here which shall not taste of death till they see the Kingdom of God which Matthew utters till they see the Son of man come in his Kingdom Mark 16. 28. Matth. 21. 31. Publicans and Harlots go into the Kingdom of God before you and the next verse gives this reason because they believed not John from whom the Kingdom of God began to be preached and by whom the Messiah was pointed out Matth. 21. 43. The Kingdom of God shall be taken from you And the reason is given in the verse before because they refused the corner stone when he was among them to which the gloss is agreeable that R. Solomon maketh on Jer. 13. 17. My soul shall weep in secret for your pride that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the glory of the Kingdom of Heaven which shall be given to Idols or to the Idolatrous Heathen And of the days and revealing of the Messias which the Nation so much looked after are those passages to be understood Luke 23. 52. Joseph of Arimathea waited for the Kingdom of God and Luke 19. 11. They thought that the Kingdom of God should shortly appear Sutable to which the Chaldee Paraphrast interprets those words Say to the Cities of Judah Behold your God Esay 40. 9. Say to the Cities of Judah The Kingdom of your God is revealed and Esay 53. 11. They shall see the Kingdom of their Messias Now although our Saviour and the Evangelists and Apostles did use the Phrase The Kingdom of God or of Heaven for the days and affairs under the Messias as well as the Jews yet in the exposition of the things of those days they do as far differ as may be For 1. The Jews looked upon the appearance and days of the Messias as things of incomparable earthly pomp royalty and gorgeousness therefore they called it the Kingdom because they expected the restoring of the earthly glory of Davids throne Act. 1. 6. Luke 24. 21. Mark 20. 20. and The Kingdom of Heavon because they imagined they should be acquitted from under the power of an earthly Kingdom For their wise men held that there should be no difference betwixt this world and the days of Messias but only the oppression of the Kingdoms Talm. in Sanhed per. 10. Maym. in Teshubah per. 9. But Christ professeth that his coming is not with observation Luke 17. 20. that his Kingdom is not of this world Joh. 18. 36. That the Kingdom of Heaven is of the poor Luke 6. 20. and to be received as by little children Mark 10. 15. c. 2. They fancied a change in matters of Religion in the time of the Messiah but all for the greater and higher pomp of Ceremonies and formal worship that the solemn Festivals Sacrifices Sprinklings observations of carnal rites should be in a higher force and esteem than ever yet that their study and practise of the Law according to such a carnal manner should be incomparable both for zeal and diligence And that there should be a punctual exactness in all formalities about meats and drinks converse and worship But the Gospel tells that no coming into the Kingdom of Heaven unless their righteousness exceed this Pharisaical righteousness Matth. 5. 20. That the worship of God was to be in the spirit Joh. 4. 23 24. And that the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Rom. 14. 17. 3. They conceited that the happiness of the days of the Messias shall be appropriated only to them of that Nation and that the Heathens should have no share nor interest in that felicity But the Gospel tells that there should come from East and West and North and South and sit down in the Kingdom of God Luke 13. 29. And that that Kingdom should be taken from them who took themselves only to be the children of the Kingdom and should be given to another Nation Mark 21. 43. 8. 11 12. The meaning therefore of this expression The Kingdom of God or Heaven which is so exceeding frequent in the New Testament in the Gospel acceptation is to this extent 1. It signifieth the revealing or appearing of Christ as is apparent by the places cited before not so much his first appearing in humane flesh or when he was born as his revealing coming and appearing in the demonstration of his power and of his being the Son of God And in reference to this matter the Kingdom of Heaven or of God is dated by
the Gospel of the Kingdom the former denoteth the more general tenor of his doctrine as his explanation of the Law Admonition Exhortation and Reproof and the latter betokeneth his proving that the long and much looked for Kingdom of Messias was now come and his preaching the doctrines that particularly concerned that Kingdom Vers. 24. And his fame went throughout all Syria and they brought unto him all sick We shall the better understand what is meant by all Syria if we look upon the next following verse where mention is made of places out of which such multitudes followed Christ as were drawn unto him by the fame that went of him and especially if we observe that Region which was called Decapolis which Pliny describeth thus Jungitur ei Judaeae latere Syriae Decapolitana regio a numero oppidorum in quo non omnes eandem observant Plurimi tamen Damascum Opoton riguas amne Chrysorrhoa Fertilem Philadelphiam Raphanam omnia in Arabiam recedentia Scythopolin antea Nisam a Libero patre sepulta ibi matre Scythis deductis Gadara Hieromiace praefluente jam dictum Hippon Dion Pellam aquis divitem Galasam Canatham Intercursant cinguntque has urbes tetrarchiae regionum instar singulae in regna contribuuntur Trachonitis Paneas in qua Caesarea cum supra dicto fonte Abila Arca Ampeloessa lib. 5. cap. 18. The Region of Decapolis joineth to Judaea on the side of Syria it was so called from the number of the ten Cities in it about which all do not hold alike But the most hold for Damascus and Opotos both watered by the River Chrysorrhoas Fruitful Philadelphia and Raphana all lying towards Arabia Schythopolis so called from Scythians brought thither by Bacchus where he buried his mother but of old called Nisa Gadara by which Hieromiax runs and so by that which is now called Hippon Dion Pella bravely watered Galasa Canatha Among and about these Cities there lie Tetrarchies every one like whole Countries and they are divided into Kingdoms Trachonitis Paneas in which is Caesarea Philippi with the fountain Abila Area Ampeloessa c. By all Syria therefore is meant all the Country of the Jews in its full extent both within and without Jordan for as that was within the Jurisdiction of the Roman Governour of Syria so was it ordinarily called by that name and not only that but all this large Region of Decapolis which did expatiate far into Syria properly so called and into some part of Arabia So that here is a concourse of Heathens to Christ as well as of Jews even out of those Countries which had been the constant and bitter enemies of Israel and this is the first coming in and it is a remarkable one too of abundance of Gentiles to our Saviour compare Zech. 9. 1 2. upon which the Rabbins give this Gloss. Rabbi Benaja saith Hadrach is Messuâ—s Rabbi Josi the son of Durmaskith or of a woman of Damascus saith to him How long wilt thou pervert the Scriptures to us I call Heaven and Earth to witness that I am of Damascus and there is a place there which is called Hadrach He saith to him But I argue thus And Damascus shall be his rest for Jerusalem shall reach unto Damascus as it is said And his rest now his rest is at Jerusalem as it is said This is my rest for ever He saith to him But I argue thus The City shall be built upon her heap He saith to him That meaneth that she shall not be moved out of her place He saith to him I argue further thus And she shall be broad and of large compass exceedingly for Jerusalem shall be exceeding broad and enlarged on every side as this fig-tree which is narrow below and broad above and the gates of Jerusalem shall reach even to Damascus and so it is said Thy nose is as the Tower of Lebanon which looketh towards Damascus For the eyes of man shall be towards the Lord that is The eyes of every man shall be towards the Lord and not towards their Idols and Images therefore the Land of Hadrach and Damascus and the rest of the places near to the Land of Israel shall be as Tyre and Sydon and Hamath and the Cities of the Philistims comprehended among the Cities of Judah and they shall be of the faith of Israel D. Chimch R. Sol. in loc The fame of Christ divulged in Syria bringeth in many from thence to be healed of their diseases and they also become Converts and follow him so was the case about Elisha and Naaman 2 King 5. Now though Christ professeth to a Syrian woman that he was sent only to the lost sheep of Israel yet he refuseth not the lost sheep of the Gentiles when they seek to him And though he seemeth to deny her request because she was a Heathen yet that was rather to kindle her Faith than to repel her Petition SECTION XXII St. MARK Chap. I. Vers. 40. AND there came a Leper to him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean 41. And Iesus moved with compassion put forth his hand and touched him and saith unto him I will Be thou clean 42. And assoon as he had spoken immediately the Leprosie departed from him and he was cleansed 43. And he straitly charged him and forthwith sent him away 44. And saith unto him See thou say nothing to any man but go thy way shew thy self to the Priest and offer for thy cleansing those things which Moses commanded for a testimony unto them 45. But he went out and began to publish it much and to blaze abroad the matter insomuch that Iesus could no more openly enter into the City but was without in desert places and they came to him from every quarter St. LUKE Chap. V. Vers. 12. AND it came to pass when he was in a certain City behold a man full of Leprosie who seeing Iesus fell on his face and besought him saying Lord if thou wilt thou canst make me clean 13. And he put forth his hand and touched him saying I will Be thou clean And immediately the Leprosie departed from him 14. And he charged him to tell no man but go and shew thy self to the Priest and offer for thy cleansing according as Moses commanded for a testimony unto them 15. But so much the more went there a fame abroad of him and great multitudes came together to hear and to be healed by him of their infirmities 16. And he withdrew himself into the Wilderness and prayed St. MATTH Chap. VIII Vers. 2. AND behold there came a Leper and worshipped him saying Lord if thou wilt thou canst make me clean 3. And Iesus put forth his hand and touched him saying I will Be thou clean And immediately his Leprosie was cleansed 4. And Iesus saith unto him See thou tell no man but go thy way shew thy self to the Priest and offer the gift that Moses commanded
Theudas whose Sect had begun before that of Judas Vers. 41. That they were counted worthy Or That they had obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeming to interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so common among the Rabbins which soundeth to that sense and so is it not only most easily but so it must be most commonly rendred in them And of the very same sense is the Latine word Mereri when it is applied to man with reference to good generally in the Fathers As when it is said that the Virgin Mary meruit esse mater redemptoris she obtained to be the mother of the redeemer not she deserved Mary Magdalen Audire meruit Fides tua te salvam fecit she obtained to hear it said Thy faith hath saved thee and a thousand such examples might be given which too many thousands interpreting by the word merit wrest an harmless word to their own destruction R. Solomon speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meritum volucrium the priviledge of birds and some fathers speaking of our obtaining Gods favour and salvation and the like express it sine merito nostro meruimus we have obtained it without our merit PART II. The ROMAN Story §. 1. The state of the City hitherto THE City Rome was built by Romulus in the year of the World 3175. in the fifteenth year of Amaziah King of Judah and in the first year of Jeroboam the second the King of Israel It had stood from the time of its first foundation to this year in which it put the Lord of life to death seven hundred fourscore and five years And had undergone and passed thorough two different and diverse kinds of government and was now but lately entred upon a third The first was under Kings for 243 years and the foundation of this government as of the City it self was laid in the blood of Remus shed by his brother Romulus who was the founder of the City The second was under Consuls 467 years from the expulsion of Tarquin the last King to the Consulship of Hirtius and Pansa which was the year that Augustus began to rule with Antony and Lepidus This change of the government was likewise founded in blood as the former had been namely of Lucrece Aruns and Brutus and in the extirpation of Tarquins house A third manner of government had the City and Empire now begun upon and had been under it threescore and two years namely a monarchy again but the name only changed from a King to an Emperor And the foundation of this change was also laid in blood as the other had been namely in the death of Julius Caesar Antony and Cleopatra The carriage of Tarquin the last of the Kings had brought the City into an opinion that Monarchy was an enemy to Liberty And the growth and flourishing of that State under another manner of government had so confirmed this opinion that they were sooner put out of their Liberty than out of belief of that Position Brutus and Collatinus who were the expellers of Tarquin and of Monarchy with him had found out a government likely enough in all humane judgment to heal all these mischiefs and miscarriages that Monarchical Tyranny did bring upon them when they appointed two supreme Governors in stead of one and their Power and Rule to be but annual in stead of for life The success was agreeable to the policy and so happily and prosperously did the State grow under these rulers and some others mixt as occasion urged that to offer to reduce it to Monarchy again was infallibly held to be to reduce it to slavery and Julius Caesar found how deeply grounded this opinion was in the heart of a Roman by the loss of his life they supposing his affecting the Empire single aimed at the loss of their Liberties Augustus his Nephew and adopted son though he had before his eyes in Julius his death a clear and convincing Lecture how dangerous and desperate an attempt it was to affect the monarchy yet did he dare it but managing his desires and designs with so much discretion and noislesness that the government was gotten into his hands alone and the Empire slipt into a monarchical subjection even before it was aware Tacitus hath described this strange transition to this purpose After that Brutus and Cassius being slain there was now no publick hostility Pompey was crushed at Sicily and Lepidus being stripped of his power and Antony slain there remained now no commander on Julius his party but only Caesar he laying down the name of Triumvir and bearing himself as Consul and as content with the Tribunate for the defense of the Commons when he had won the Souldiers with gifts the people with provision and all men with the sweetness of peace he began to get up by degrees and to draw to himself the power of the Senate Magistrates and Law no man gainsaying him For the fiercest persons were either dispatcht in the armies or by banishment the rest of the Nobles by how much the more they were the readier for vassallage by so much the more they were preferred with wealth and honours and being thus inriched by these innovations they desired rather the safe and present condition than the ancient and dangerous Nor did the Provinces refuse this state of things they having the rule of the Senate and people in suspition because of the quarrellings of the great ones and the avarice of the Magistrates the Laws affording no relief but themselves destroyed by power prowling or money Thus did the very posture of things as it were conspire with the desires of Augustus to bring the Roman state into a Monarchy and himself to be the Monarch the decrees and determination of Heaven having so ordered that here should begin a fifth Monarchy after the destruction of the four Dan. 2. 7. which should equal all the four in power pomp and cruelty and should be the continual persecutor of the Church of the Christians as they had been of the Church of the Jews And thus doth the Gospel and the State that should persecute it in a manner arise at once and Christ and Antichrist after a sort are born together §. 2. The qualities of Tiberius the present Emperor his damnable dissimulation Augustus as he had got the sole government into his hands by a great deal of wisdom and daring so did he keep it with the same wisdom and as much moderation He sat Emperor for the space of four and forty years honoured and beloved and died desired and lamented though he had thus impropriated as it was conceived the whole liberty of the Empire into his own hand Now whether it were the native gentleness and goodness of the Emperor that kept him in such a sweetness and moderation or whether it were some policy mingled with it as knowing it not to be safe to be too busie and rigid so near the change he so demeaned himself for the benefit of the City and
you may be clean before Jehovah As soon as the Priests and people that were in the Court heard him utter the name Jehovah they bowed worshipped and said Blessed be the Name of his glorious Kingdom for ever and ever And then they sent the Goat a going * * * Ioma per. 6. in in Mishu. There was from Jerusalem about some twelve easie miles off a very steep and high promont which they express by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsock ‖ ‖ ‖ Ramb. ibi some take this to be the proper name of that Hill †††Bartenor ib. Aruch in voce some for the common name of any high rock whatsoever Between Jerusalem and this hill there were ten Booths set up at an equal distance one from another namely about a mile asunder and the nearest about a mile from Jerusalem Having delivered the Goat to him that was to bring him into the Wilderness they accompanied him to the first Booth and from thence there were some ready there to accompany him to the next and some at that to go with him to the third and thus through all and at every Booth they asked the man that led him whether he would eat or drink From the last Booth they went not quite through with him to the high Rock but stood at distance to see what he did When he came there he took the crimson list from between the Goats horns and pulled it in two pieces the one half of it he tyed upon the rock and the other half upon his horns again Then took he the Goat and pushed him backward from off the rock and by the time he came to the bottom he was dash'd all in pieces And so the man returns to the next Booth and there staies till it be dark In the mean time the High-priest after the sending away of the Goat had returned to the service again and cut in pieces the Bullock and Goat that he had slain and whose blood he had brought within the vail and laid their inwards upon the Altar to be burnt but their pieces he delivered to some to be carried forth without Jerusalem there to be burnt Levit. 16. 27. At last they say to the High-priest Sir by this time the Goat is gotten into the Wilderness And then he went into the Court of the women and there in a Pulpit read a Section or two in the Law as namely all Levit. 16. and Chap. 23. vers 27 28 29 30 31 32. Now if it be questioned how they could guess the very time when the Goat arrived in the Wilderness there are three several ways of this conjecture held out by them and they are these 1. The Mishueh of the Talmud saith there were several high piles or pillars of stone set up in the way thither and men stood upon them with linnen cloaths in their hands and when the Goat was got into the Wilderness he that stood on the pillar there waved his Napkin up and down and the next took at him and did the like and the next at him and so they conveyed the intelligence into the City in a trice 2. Rab. Ismael saith a crimson list was tyed on the Temple door and assoon as ever the Goat arrived in the Wilderness it grew white And that passage in the Gemara of the Babylon Talmud is remarkable whether it speak of this list or of that betwixt the Goats horns it is not much material they were both of the same nature and reference when it saith * * * Rosh Hashavah fol. 31. That all the forty years before the destruction of Jerusalem the red list did never turn white for whereas this change of it was a sign of the remission of their sins as they themselves construe it from Esay 1. 18. they had now so died themselves with the blood of Christ slain just forty years before the destruction of the City that we may well take their own evidence and testimony for their guilt and unpardonableness for that fact R. Judah saith it was three miles to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Haduda which was the edge of the Wilderness that way that the Goat went and for the measuring out of the space of time that the man might be going thither with the Goat some men walked out a miles space from the City and walked back that mile again without any stay and when they were come back they stayed so much time as one might walk another mile and then concluded that by that time the man with the Goat was come into the Wilderness The High-priest having read his Lessons in the Law and prayed eight several Prayers after he washes his Hands and Feet puts off his linnen cloaths baths himself puts on his rich garments washes his Hands and Feet again offereth a Ram for himself and another for the people and seven Lambs for the additional offering of the day And then he offered the daily Evening Sacrifice This done he washed his Hands and Feet again put off his rich garments bathed himself and put on the linnen garments washed his Hands and Feet went into the most Holy place and fetched out the Censer and Dish that he had left there After this he washed his Hands and Feet put off those linnen cloaths bathed himself in water put on his rich garments again washed his Hands and Feet went into the Holy place offered the Evening Incense mended the Lamps and so came out Then washed he his Hands and Feet again put off his rich garments and put on his own ordinary wearing cloaths and went to his house all the people accompanying him and he held it a joyful day because he was come out of the most Holy place in safety CHAP. XVI The manner of their celebrating the Feast of Tabernacles THE day of expiation was not so solemn and serious and painful especially to the High-priest but the Feast of Tabernacles was as jocund pleasant and mirthful to all the people It was but five days after that beginning on the fifteenth day of the same month Tisri and lasting eight days together Levit. 23. 34 35 36. Numb 29. 12 35. 2 Chron. 7. vers 8 9 10. Nehem. 8. 17 18. In which feast there was more rejoycing than in any of the other and more parcels and varieties of solemnity The first particular of its solemnity and celebration was their dwelling in booths from which custom the Feast took its name which they began to do on the first day of the Feast and so continued all the time and out of those booths they might neither eat nor drink nor sleep so long as the Feast lasted Their booths were of boughs of Trees in the making of which for height and breadth and place and fashion it were endless to trace their Curiosity and Traditions and it is somewhat excentrick to our discourse which is confined to the virge of the Temple Within which confinement we are to take up four
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
besides the Inhabitants of Bethshemesh it was now upon the time of the Feast of Tabernacles when the Ark came up to them and it may be that might cause the more conflux to the Ark when it was come and the Lord for the boldness of Priests and People that would be looking into the Ark breaketh out upon them with the Plague and destroyeth so many thousands of them The Priests of Bethshemesh that had escaped sent to the Men of Kiriathjearim to fetch up the Ark to them and so they do It is equally questionable why they that were Priests should send about such a matter as this to the Men of Kiriathjearim which were not and that the Men of Kiriathjearim should venture to fetch up the Ark when they had seen the speeding of Bethshemesh by it But the Lord had now forsaken the Tribe of Ephraim in which Tribe Shiloh stood and had made choice of the Tribe of Judah Psal. LXXVIII 67 68. of which Kiriathjearim was a chief City and whether he used the counsel of Samuel to the People for a means to accomplish his determination or what other way is not determinable but it is brought to pass and the Ark now seated in the Tribe of Judah out of which it never unsetled again whilest it was in being A long time whilest it stayed in Kiriathjearim it was under the curb of a Philistine Garrison which was in that City 1 Sam. X. 5. which might much damp the Peoples seeking and resorting to it especially in this loosness and lukewarmness or rather utter coldness of Religion that was amongst them However at the end of twenty years a general Reformation doth begin amongst them and they begin to hearken after God the Ark and Religion and put away the strange gods that were among them and God at that very instant doth grant them a miraculous Victory against the Philistins 1 Sam. VII We read once of the Arks being within the compass of the Tribe of Benjamin before David fetched it up to Jerusalem and that was with Saul at Gibeah 1 Sam. XIV 18. but it was restored from thence to Kiriathjearim at the place appointed for it as yet by Divine direction for otherwise it might as easily have been set up in Nob where the Tabernacle was now standing David about the second year of his Reign in Jerusalem fetcheth it up from Kiriath-jearim thither and there pitched an habitation for it in Sion where it resided till it was translated into Solomons Temple save only that once it was taken out to have flitted with David in his flight from his son Absalom but soon restored to its place again 2 Sam. XV. At this Tabernacle in which the Ark was lodged in Sion David sets up an Altar 1 Chron. XVI 2. for the offerings at that present time of the Arks bringing up thither but not for continual sacrificing And there he appointed a constant Musick to attend of the Levites but the Priests waited at Gibeon where the Tabernacle was and the daily Sacrifice CHAP. XL. The state and fate of the first Temple AT Naioth in Ramah where Samuel and David spent some time together they platformed the buildings of the Temple and the manner of the Service It was an unlikely time for David to think and contrive for such a thing at that time when he knew not where to hide his own Head from the fury of Saul yet so sure was the Promise to him and so assured was his Faith in it that even from that time he laid the Foundation of his thoughts towards the building of a Temple setling of a Service and even all his time after was preparing towards it In all his Wars and Victories he still remembred to dedicate something of his spoils for that purpose 2 Sam. VIII 10 11. 1 Chron. XVIII 8 c. so that at his death he left the greatest sums of Silver and Gold and stock of Brass and Iron and such materials that is Recorded in any Story And as he had his first instructions from Samuel so did he ripen then by the Prophetick directions of Gad and Nathan the Prophets 2 Chron. XXIX 25. and so setled the Priests and Levites in their courses and Carpenters and Masons to work and had described the platform of all things so exactly that he left to Solomon in a manner but the care to see the Work done for he had prepared all things before About eleven or twelve years space was the Work of the Temple in Hand before it was finished namely four years in hewing Stone and framing Timber and seven years and an half in bringing up the building For David in the last year of his Reign had gathered all the Proselytes in the Land to the number of one hundred fifty and three thousand and had set them to work and so they continued framing and preparing materials till the fourth year of the Reign of Solomon in the second month of which year the Foundation of the House was laid and in the eighth month of the eleventh year the Work was finished 1 King VI. 38. and so it was seven years and an half in building which the Text for roundness of number doth count but seven It was a year within a month after that it was finished before the Dedication of it in which time it is likely they were getting away the rubbish and preparing for its consecration it lying useless all the while for the Providence of the Lord disposed that it should be Dedicated at such a time as that the time should carry a Mystery and Type with it as well as the Temple it self In the eleventh year of Solomons Reign in the month Bull which is the eighth month it was finished 1 Kings VI. 38. and in his twelfth year in the month Ethanim which is the seventh month it was consecrated even at the time of the Feast of Tabernacles 1 King VIII 20. 2 Chron. V. 3. or the fifteenth day of that month Concerning the title Ethanim by which this month was named the Jews have these Glosses The Chaldee renders that verse in the Book of Kings thus And all the Men of Israel were gathered to the King in the old month which they called the first month but now the seventh h h h Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Rabbins say it was called Ethanim which signifieth strength or strong ones because the Fathers were born in it which were the mighty ones of the World And others i i i Levi Gersh in 1 King VIII because in it were the greatest Feasts or k k k Kimch iâ—i as others because in it the Fruits were gathered which are the strength of Mans life c. But whatsoever was the notation of the Name certainly the remarkableness of that month was singular in regard of many eminent occurrences that befel in it of which we have spoken elsewhere the most renowned of all which was that our Saviour
no disparagement either by age or war The Castle Massada is the bounds of Judea We are looking for the places not the Men. We might otherwise begin the history of the Essenes from those words Judg. I. 16. And the sons of the Kenite Moses father in Law went out of the City of Palms with the sons of Judah into the deserts of Judah From these we suppose came the Rechabites and from their stock or Example the Essenes Which if it be true we make this an argument of the ill placing of Engedi in the Maps being set too much towards the North when it ought to have been placed towards the utmost Southern coasts If the Essenes were the same with the Kenites in seat and place and the Kenites dwelt beyond Arad Southward or indeed even with Arad which is asserted in the Text alledged and if below these were Engedi which is also asserted by the Authors cited certainly then the Maps have laid it a long way distant from its own proper place too much Northward View them and think of these things To which we also add this The Southern borders of the land Ezek. XLVII 19. the very same which are mentioned Numb XXXIV and Jos. XV. are thus declared The Southern coast Southward from Tamar to the waters of Meriba in Cadesh c. But now Tamar and Engedi are the same 2 Chron. XX. 2. Nor have we any reason why we should seek another Tamar elsewhere Certainly the Chaldee Paraphrast and R. S. Iâ—râ—hi and Kimâ—hi following him have rendred Tamar in Ezekiel Jericho But upon what reason For how I beseech you was it possible that Jericho should be the bounds of the South-land when it was the utmost bounds of Judea Northward It was this without all doubt drove them to that version of the word because Jericho is called the City of Palmes and Tamar signifies a Palm since Engedi would not give place to Jericho one inch in regard of the glory of Palm-Groves Whether Tadmor 1 King IX 18. be the same with this our Tamar and whether Tadmor in the Talmudists be the same with that Tadmor we leave to the Reader to consider We produce these few things concerning it which are related by them for the sake of such consideration c c c c c c Hierâ—s Jevam. fol. 3. 2. They receive Proselytes from those of Cardya and Tadmor Rab. Abhu in the name of R. Jochanan saith The Tradition asserts that the Proselytes of Tadmor are fit to enter into the Congregation It was said a little before Haggai the Prophet taught these three lessons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rival of a daughter of a Priest may be married by a Priest The Moabites and Ammonites ought to tithe the poors tithe the seventh year And the Proselytes of Tadmor are fit to enter into the Congregation This story is recited in the Hierusalem Mishna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Nazir cap. â— hal 13. Mary of Tadmor having part of the blood sprinkled upon her whereby she was to be purified heard in that very juncture of time that her daughter was dead c. But the Babylonian calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Tarmod From the place Tarmud saith the Gloss. e e e e e e Bab. Schab fol. 21. 2. And Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tarmudeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said by those of the Babylonian Talmud to be certain poor people who got themselves a livelihood by gathering up wood and selling it f f f f f f Hieros Taanith fol. 69. 2. R. Jochanan said Blessed is he who shall see the destruction of Tadmor For she communicated in the destruction of the first and second Temple In the destruction of the first she brought eighty thousand archers and so she did in the destruction of the second CHAP. VII Cadesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that double Enquiry is made whether the doubling it in the Maps is well done THE Readers of the Eastern Interpreters will observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadesh is rendred by all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rekam or in a sound very near it In the Chaldee it is Rekam in the Syriak Rekem in the Arabic Rakim And Cadesh Barnea in Onkelos is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which words compared we may observe how the guttural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is melted In the Targum of Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two places noted by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rekam in the very bounds of the land to wit the Southern and Eastern that is a double Cadesh I. Of Cadesh or Rekam in the South part there is no doubt II. Of it in the Eastern part there is this mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a See R. Nissin in Gittin cap. 1 From Rekam to the East and Rekam is as the East that is R. Nissim interpreting Rekam it self is reckoned for the East of the World that is for the land of the Heathen not for the land of Israel Behold a Rekam or a Cadesh also on the East But the Maps have feigned to themselves another Cadesh besides Barnea and this Eastern Rekam whither they think the people of Israel came in the fortieth year of their travail Numb XX. These we suppose were some of the reasons whereby the Authors of them were drawn to it I. Because Cadesh Barnea was in the desert of Paran Numb XII 16. XIV 1. But the Cadesh whither they came the fortieth year was in the desert of Zin Numb XX. 1. I answer The searchers of the land departing from Cadesh Barnea are said also to go out of the deserts of Zin Numb XIII 21. Paran was the general name of that dreadful desert Zin only one part of it II. In Cadesh Barnea they encamped many days Deut. I. 46. But in that Cadesh concerning which mention is made Numb XX. there was not provision sufficient whereby they might be sustained one day For they complain that it was a place altogether destitute of seed Figs Vines and Pomegranates Numb XX. 5. which they did not at all complain of while they remained in Cadesh Barnea I answer Omitting that wheresoever they encamped they were fed by Manna the Complaint arose among them not so much of the place it self as of the ill boding and prejudice as I may so say of the place because from the barrenness of this place they prejudged of the like barrenness of that land into which they were to enter and the Porch as it were of which was Cadesh Barnea When they came hither first now thirty eight years before Ye came to the Mountain of the Amorites saith Moses which the Lord giveth you Deut. I. 20 21. Is it so think they with themselves Does the first entrance of the land of promise promise no
as it were in a right line But if you look upon the Maps there are some that separate these by a very large tract of land and make them bend and slope from one another Beth-el heretofore was Luz of which the Rabbines upon Judg. I. 23. c. do not a little trifle Sometimes it is called Beth-aven so the Talmudists b b b b b b Hieros Shab fol. 11. 4. Avod Zar. fol. 43. 3. That Town which sometimes was called Beth-el afterwards was called Beth-aven And the Chaldee upon Hos. IV. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-el for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go not up to Beth-aven So also Chap. X. 5 8. Not that there was not another Town named Beth-aven see Jos. XVIII 12 13. but that Beth-el too deservedly bore the reproach of that name in the same manner as Hierusalem bore the name of Sodome Esa. I. 10. It is said of Deborah that she lived between Ramah and Beth-el in mount Ephraim Judg. IV. 5. where the Targum thus She had Gardens in Ramatha Olive-trees making oyl in the valley an house of watering in Bethel Not that Beth-el properly was in the Hill-country of Ephraim since that Town stood upon the very Boundaries of Judea but that the dwelling of Deborah was at the beginning of that Hill-country a valley running between that Hill-country and those boundaries Beth-el it self was situate in a Hilly-country Jos. XVI 1. which yet one would scarcely call the Hill-country of Ephraim since there was a time when Beth-el and her Towns belonged to Judea 2 Chron. XIII 19. Hence the Idolatry of those of Judah are sometimes mixed with the Ephraimites of which they hear often enough from the Prophets but it was a certain hilly place running out between Judea and the land of Ephraim see Jos. XVIII 12. On the East of Beth-el heretofore was Hai Gen. XII 8. Jos. VIII 9 c. But upon the very first entrance almost of Israel into the land of promise it became thenceforth of no name being reduced into eternal ashes by Joshua The Town Beth-aven was not far from it Jos. VII 2. which gave name to the wilderness adjacent Jos. XVIII 12. In which we suppose Ephraim stood 2 Chron. XIII 19. Which Ephraim in the New Testament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region near the wilderness Joh. XI 54. concerning which we shall speak afterwards CHAP. XXI Ierusalem THE first name of this City was Shalem Gen. XIV 18. Psal. LXXVI 2. and it is still retained in the writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however it is read Jerushalaim a a a a a a Berish. Rabba Sect. 9. See Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of that place is Jehovah Jireh Abraham called the place Jireh Shem called it Shalem Saith God If I shall call it Jireh it will displease Sem the just if I shall call it Shalem it will displease Abraham the just I will therefore put that name upon it which was put upon it by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jireh Shalem Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b b b b b b Gloss. In Bab. Taanith fol. 16. 1. We do not therefore put in Jod between the letters Lamed and Mem in the word Jerusalem that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalem may be retained By the computation of Aben Ezra it is situate in the three and thirtieth degree of latitude For so he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c c c c c c Ab. Ezra in Numb 13. The latitude of Egypt is less than thirty degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the latitude of Jerusalem is three and thirty degrees The City JERUSALEM According to D r. Lightfoot d d d d d d Bab. Jomâ— fol. 12. 1. â—â— Megillah â—â— 26. 1. Hierusalem was not divided among the Tribes For the Tradition is that houses are not hired out at Jerusalem because they were no mans own R. Eleazar bar Zadok said nor beds also Therefore the Master of the family received the skins of the sacrifices from the Guests Abai saith You may learn this from hence That it is a custom that a man leave his earthen jug and also the skin of his sacrifices to his Host. The Gloss The inhabitants of Jerusalem did not let out their houses at a price to those that came to the feasts but granted them to them gratis Compare Matth. XXVI 17. Nevertheless the City was divided between the Tribe of Judah and Benjamin and the distinguishing line went through the very Court of the Temple e e e e e e Bab. in the place above What was in the lot of Judah The Mountain of the Temple the chambers of them that kept it the Courts And what in the lot of Benjamin The Porch of the Temple and the Temple and the holy of holies And a line went out of the lot of Judah and passed on into the lot of Benjamin and in it was the Altar built The Gloss The whole bredth of the outmost Court on the East part the whole Court of the Women the whole Court of Israel eleven cubits of the Court of the Priests These were within the lot of Judah From thence the Altar and thence forward to the West is within the lot of Benjamin In so exact distinction were these lots observed f f f f f f Ibid. fol. 15. â— in Gloss. that the South East corner of the Altar had no foundation because that small part was in the portion of Judah when the whole Altar ought to have been within the portion of Benjamin g g g g g g Maimon in Bethhabbech c. 7 Jerusalem was holy above other Cities girt with walls because in it they ate the lighter holy things and the second Tithe These also are those things which are spoken of Jerusalem They do not permit a dead body to remain a night in it They do not carry the bones of a dead body through it they do not let out houses in it in it they do not let out a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Proselyte inhabitant in it they do not allow a Sepulchre except the Sepulchres of the house of David and the Sepulchre of Huldah the Prophetess which were there from the days of the former Prophets nor in it do they suffer a dunghill by reason of creeping things nor do they bring out of it into the streets scaffolds set up against the walls by reason of defilement nor in it do they make chimnies by reason of the smoke nor do they nourish cocks in it for the sake of the holy things nor do the Priests nourish cocks throughout the whole land of Israel for the sake of purity nor is there in it a house for shutting out suspected of the Leprosie nor is it polluted with Leprosie nor is it become any way a City
before that day that they might be ready to accompany him who brought forth the Goat Those of the better rank went out of Jerusalem with him and accompanied him to the first Tent. There others received him and conducted him to the second others to the third and so to the tenth From the tenth to the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok whence the Goat was cast down were two miles They therefore who received him there went not further than a mile with him that they might not exceed a Sabbath days journey but standing there they observed what was done by him He snapt the scarlet threed into two parts of which he bound one to the horns of the Goat and the other to the rock and thrust the Goat down which hardly coming to the middle of the precipice was dashed and broke into pieces The rock Tsok therefore was twelve miles distant from Jerusalem according to later computation But there are some who assign nine tents only and ten miles See the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok among the Talmudists is any more craggy and lofty rock Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. nâ—va Mezia fol. 36. 2 93. 2. she went up to the top of the rock and fell Where the Gloss writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsokin are high and craggy mountains The first entrance into the Desert was three miles from Jerusalem and that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Chadudo The Mishnah of Babylon writes thus of it c c c c c c Joma fol. 68. 2. They say to the high Priest The Goat is now come into the wilderness But whence knew they that he was now come into the wilderness They set up high stones and standing on them they shook handkerchiefs and hence they knew that the Goat was now got into the wilderness R. Judah saith Was not this a great sign to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Beth-Chadudo were three miles They went forward the space of a mile and went back the space of a mile and they tarried the space of a mile and so they knew that the Goat was now come to the wilderness The Jerusalem Mishnah thus R. Judah saith Was not this a great sign to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Beth-Horon were three miles They went forward the space of a mile c. From these things compared it is no improbable conjecture that the Goat was sent out towards Beth-Horon which both was twelve miles distant from Jerusalem and had rough and very craggy rocks near it and that the sense of the Gemarists was this In the way to Beth-Horon were three miles to the first verge of the Wilderness and the name of the place was Beth-Chadudo CHAP. LV. Divers matters 1. BETH-CEREM Nehem. III. 14. a a a a a a Middoth cap. 3. hal 4. The stones as well of the Altar as of the ascent to the Altar were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Valley of Beth-Cerem which they digged out beneath the barren land And thence they are wont to bring whole stones upon which the working iron came not The Fathers of the Traditions treating concerning the blood of womens terms reckon up five colours of it among which that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Niddah cap. 2. hal ult which is like the water of the Earth out of the valley of Beth-Cerem Where the Gloss writes thus Beth-Cerem is the name of a place whence a man fetches turf and puts it into a pot and the water swims upon it that is He puts water to it until the water swims above the turf The Gemarists examining this clause have these words c c c c c c Bab. Niddah fol. 20. 1. R. Meir saith He fetcheth the turf out of the valley of Beth-Cerem R. Akibah saith Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jotapata R. Jose saith Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sicni R. Simeon saith Also out of the valley of Genesara II. d d d d d d Hieros Taanith fol. 69. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the Author of Aruch render it for me The Mount of Simeon brought forth three hundred bags of broken bread for the poor every Sabbath evening But instead of The Mount of Simeon brought forth whence it might be taken for the lot of the land of Simeon he renders it Rabbi Simeon brought forth c. But why was it laid waste Some say For Fornication Others say because they played at bowls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town Simonias is mentioned by Josephus in his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the confines of Gallilee III. e e e e e e Bab. Sanhedr fol. 111. 2. Two Tribes had nine hundred Cities The Gloss is There were nine hundred Cities in the Tribe of Judah and in the Tribe of Simeon therefore nine became the Priests and Levites See Jos. XXI 16. and weigh the proportion IV. f f f f f f Challah cap. 4. hal 10. Nittai the Tekoite brought a Cake out of Bitur In the Jerusalem Talmud it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they received it not The Alexandrians brought their Cakes from Alexandria but they received them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Inhabitants of Mount Zeboim brought their first fruits before Pentecost but they received them not c. The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitar was without the land Therefore this was not that Bitar of whose destruction we have mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Zeboim wheresoever it was was certainly within the land for otherwise the first fruits were not to be received from thence now they refused them not because they were unlawful in themselves but because they were brought in an unlawful time For g g g g g g Biccurim cap. 1. hal 3. they offered not the first fruits before Pentecost saith the Tradition where also this same story is repeated Mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migdal Zabaaia a word of the same etymology in that notable story h h h h h h Hieros Taanith in the place before Three Cities were laid waste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul for discord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shichin for Magical arts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Migdal Zabaaia or the Town of Dyers for fornication V. Socoh Jos. XV. 35. Thence was Antigonus sometime President of the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Avoth cap. 1. hal 3. Juchas fol. 15. Antigonus of Soco received the Cabbala of Simeon the Just. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Teri and Kubi The Gemarists speaking of Davids battel with Ishbi-benob 2 Sam. XXI make mention of these places l l l l l l Bab. Sanhedr fol. 95. 1. When they were come to Kubi say
the margin they are treating of the Town Timnath of which it is said that Samson went up to Timnath and elsewhere that the Father in Law of Samson went down to Timnath so that there was both a going up and a going down thither R. Aibu bar Nigri at last concludes and saith It is like to Beth-Mein by which you go down from Paltathah but by which you go up from Tiberias In Josephus d d d d d d In his own life p. 629. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Maus Beth-Meon is distant from Tiberias four furlongs The Maps place it too remote from thence II. There was also a place not far from Tiberias or Magdala whose name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Chittaia Which we may guess at from this story e e e e e e Hieros Horaioth fol. 47. 1. R. Simeon ben Lachish said thus They whip a Prince that offends in the Sessions of the three men R. Judah Nasi hearing these words was angry and sent to apprehend him But he fled without Magdala but some say Without Caphar-Chittaia f f f f f f Id. Megill fol. 70. 1. Ziddim Jos. XIX 35. is Caphar Chittaia Zer is neighbour to it CHAP. LXXIX The Country of Gennesaret JOsephus thus describes it a a a a a a Joseph de bell lib. 3. cap. 35. By the lake Gennesar is a Country extended of the same name of a wonderful nature and pleasantness For such is the fruitfulness of it that it denies no plant c. The temper of the air suits it self with different fruits so that here grow Nuts a more winter fruit there Palms which are nourished with heat and near them Figs and Olives which require a more moderate air c. The Talmudists speak like things of the fertility and pleasure of this place b b b b b b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins say Why is it called Genesar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the Gardens of Princes Those are the great Men who have Gardens in that place And it was of the lot of Nephthali they are the words of the Author of Aruch as it is said And a thousand Princes were of Nephthali The fruits of Gennesaret are mentioned as being of great fame c c c c c c Bab. Pesach fol. 8. 2. Wherefore say they are there not of the fruits of Gennesaret at Jerusalem The reason is that they who came to the Feasts should not say We had not come but to eat the fruits of Gennesaret d d d d d d Id. Beracoth fol. 44. 1. And elsewhere where it is disputed what is the more noble part of food something seasoned with salt or a morsel and it is concluded that that which is seasoned is to be preferred and that thanks is to be given upon it the mention of the fruits of Gennesaret is brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are preferred also before a morsel Hereupon there is mention of the Tent of Gennesaret e e e e e e Maasaroth cap. 3. hal 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Gloss speaks When Genosar which is also called Cinneveth abounded with noble Gardens they made certain shady bowres or small Tents for that time wherein they gathered the fruits f f f f f f Joseph in the place before The length of this most fruitful soil lying along the Sea shore was but thirty furlongs and the bredth twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Aruch in the place before And Expositors say they are the words of the Aruch that there is a place near to Tiberias in which are Gardens and Paradices Let that be noted There is a place near to Tiberias CHAP. LXXX Capernaum FROM the things last spoken we gather no trifling conjecture concerning the situation of the Town of Capernaum Josephus relates that the Country of Gennesar which we have described was watered a a a a a a De bello lib. 3 cap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a spring of excellent water the people thereabouts call it Capernaum From that either the City hath its name or rather that hath its name from the City and the City from the pleasantness of the place The Evangelists compared together do make it clear that this City was seated in the land of Genesaret For when it is said by Matthew and Mark that Christ sailing over from the desert of Bethsaida arrived at the Country of Genesareth Matth. XIV 34. Mark VI. 53. it is manifest from John that he arrived at Capernaum Joh. VI. 22 24 25. When therefore that most pleasant Country laid near Tiberias and that Capernaum was in that Country we must necessarily suppose that it was not very remote from Tiberias It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the Sea coasts in the borders of Zabulon and Nepthali Matth. IV. 13. Not that it was the bounds of each but because it was within the borders of Zabulon and Nephthali they being put in opposition to the other parts of Galilee So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the borders of Tyre and Sidon Mark VII 24. denote not that very centre where the territories of Tyre are parted from those of Sidon but the bounds of Tyre and Sidon as distinguished from the bounds of Galilee Nevertheless neither was this City far distant from the very limits where the bounds of Zabulon and Nephthali did touch upon one another namely near the South coast of the Sea of Gennesaret which we observed before We suppose Capernaum seated between Tiberias and Tarichee Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepharnome in b b b b b b Jos. in his own life p. 654 Josephus be the same with this we do enquire CHAP. LXXXI Some history of Tiberias The Ierusalem Talmud was written there And when TIBERIAS a a a a a a Joseph Antiq. lib. 18. cap. 3. was built by Herod the Tetrarch in honour of Tiberius and that in a common burying place or in a place where many Sepulchres had been Hence it was that the Founder was fain to use all manner of perswasion inticements and liberality to invite inhabitants The very delightful situation of the place seemed to put him on to wrestle with such a difficulty and inconvenience rather than not to enjoy so pleasant a soil and seat For on this side the Sea washing upon it on that side within a little way Jordan gliding by it on the other side the hot Baths of Chammath and on another the most fruitful Country Gennesaret adjacent did every way begirt this City when it was built with pleasure and delight It did every day encrease in splendor and became at last the chief City not only of Galilee but of the whole land of Israel It obtained this honour by reason of the University translated thither by Rabbi Judah and
Scholars to become faint hearted and the strength of Wisdom and the Cabala to fail and the Oral Law to be much diminished he gathered and scraped up together all the Decrees Statutes and sayings of the wise Men of which he wrote every one apart which the house of the Sanhedrin had taught c. And he disposed it into six classes which are Zeraim Moed Nezikin Nashim Kedoshim Tahoroth And a little after All the Israelites ratified the Body of the Mishnaioth and obliged themselves to it and in it during the life of Rabbi his two sons Rabban Gamaliel and R. Simeon employed themselves in the School of the land of Israel and R. Chaija R. Oshaia R. Chanina and R. John and their companions And in the School of Babylon Rabh and Samuel exercised themselves in it c. Therefore it is worthy of examination whence those differences should arise between the Jerusalem Mishna and the Babylonian differences in words without number in things in great number which he that compares them will meet with every where You have a remarkable example in the very p p p p p p Beracoth cap. 1. hal 4. entrance of the Jerusalem Mishna where the story of R. Tarphons danger among thieves is wanting which is in that of Babylon Whether R. Judah composed that System in Tyberias or in Zippor we are not solicitous to enquire he sat in both and enriched both with famed Schools and Tiberias was the more eminent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Glossa in Bab. Sanhedr fol. 32 The University of Tiberias was greater than that of Zippor CHAP. LXXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph de bell lib. 3. cap 3. Sippor is the greatest City of Galilee and built in a very strong place b b b b b b Bab. Mâ—gill fol. 6. 1. Kitron Judg. 1. 29 30. is Sippor and why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor Because it is seated upon a mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sippor a bird c c c c c c Hieros Biccurim fol. 64. 2. Bab. Megill in the place above Sixteen miles on all sides from Sippor was a land flowing with Milk and Hony This City is noted in Josephus for its warlike affairs but most noted in the Talmudists for the University fixed there and for the Learning which Rabbi Judah the Holy brought hither as we have said before d d d d d d Hieros Kilaim fol. 32. 2. He sat in this place seventeen years and used most frequently to say this of himself Jacob lived in Egypt seventeen years and Judah lived in Zippor seventeen years e e e e e e Juchasin fol. 2. 2. He sat also in Beth-Shaarim as also in Tiberias but he ended his life in Zippor There is this story of his death f f f f f f Hieros in the place before The men of Sippor said Whosoever shall tell us that Rabbi is dead we will kill him Bar Kaphra having his head vailed looked upon them and said Holy Men and Angels both took hold of the Tables of the Covenant and the hand of the Angels prevailed and they snatched away the Tables They said to him Is Rabbi dead He said Ye have said They rent their garments after that manner that the Voice of the renting came as far as Papath that is the space of three miles R. Nachman in the name of R. Mena said Miracles were done on that day When all Cities were gathered together to lament him and that on the Eve of the Sabbath the day did not waste until every one was gone home had filled a bottle with water and had lighted up a Sabbath candle The Bath Kol pronounced blessedness upon those that lamented him excepting only one who knowing himself excepted threw himself headlong from the Roof and died g g g g g g Gloss. in Bab. Sanhedr fol 47 1. R. Judah died in Zippor but his burial was in Beth-shaarim dying he gave in command to his son When ye carry me to my burial do not lament me in the small Cities through which ye shall pass but in the great c. What say you to this R. Benjamin In you it is h h h h h h R. Benjam â—n Itinerar His Sepulchre is in Zippor in the mountain as also the Sepulchre of R. Chaija and Jonah the Prophet c. Do you make up the controversie with your kinsmen now cited There were many Synagogues in Zippor In the story but now alledged concerning the death and burial of R. Judah mention is made of eighteen Synagogues that bewailed him but whether all these were Synagogues of Zippor or of other places it is questioned not without cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Hieros Berac fol. 6. 1. Nazir fol. 56. 1. The Synagogue of Gophna was certainly in Zippor There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Id. Berac fol. 9. 1. Shab fol. 8. 1. The Synagogue of Babylon in Zippor There are also many names of famous Doctors there l l l l l l Id. Shekalim fol 46 1. R. Honna Rabba m m m m m m Id. Niddah fol. 50. 2. R. Abudina of Zippor n n n n n n Bab. Sanhedr fol. 91. 1. R. Bar Kaphra in Zippor R. Chaninah of Zippor o o o o o o Hieros Maasar Sheni fol. 55. 4 Schab fol. 9. 2. Trumoth fol. 45 3. c. The mention of whom is most frequent above others p p p p p p Bava Mizia cap. 8. hal 8. A controversie risen at Zippor was determined before R. Simeon ben Gamaliel and R. Jose Among many stories acted on this stage which might be produced we shall offer these only q q q q q q Hieros Jevamoth fol. 15. 3. Sotah fol. 23. 3. An Inquisition was sometime made after the men of Zippor they therefore that they might not be known clapped patches upon their noses but at last they were discovered c. r r r r r r Bab. Joma fol. 11. 1. One in the upper street of Zippor taking care about the scripts of paper fixed to the door posts was punished a thousand zuzees These words argue some persecution stirred up in that City against the Jews s s s s s s Hieros Trumoth fol. 45. 3. A certain Butcher of Zippor sould the Jews flesh that was forbidden namely dead carcasses and that which was torn On one Sabbath Eve after he had been drinking Wine going up into the roof he fell down thence and died The Dogs came and licked his blood R. Chaninah being asked Whether they should drive away the Dogs By no means said he for they eat of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t
Id. Horasoth fol. 48. 3. Councellors and Pagans in Zippor are mentioned And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Id. Nedarim fol. 38. 4. The sons of Ketzirah or the Harvest of Zippor Zippor was distant from Tiberias as R. Benjamin tells us in his Itinerary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Twenty miles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zipporin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain is once writ in the Jerusalem Talmud one would suspect it to be this City x x x x x x Hieros Avod Zarah fol. 41. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When R. Akiba went to Zippor they came to him and asked Are the Jugs of the Gentiles clean A story worthy of consideration if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zipporin denote ours was R. Akibah in Zippor He died almost forty years before the University was translated thither But Schools haply were there before an University In the Talmud the story of y y y y y y Joma f. 38. 4. Megill f. 72. 1. Ben Elam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zippor once it is written z z z z z z Horaioth fol. 47. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zippor is thrice repeated who when the High Priest by reason of some uncleanness contracted on the day of Expiation could not perform the Office of that day he went in and officiated CHAP. LXXXIII Some places bordering upon Zippor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieshanah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketsarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shihin I. IN a a a a a a Kiddushin cap. 4. hal 5. the place noted in the margin discourse is had of the legitimate Mothers of the Priests among other things it is said Let no further enquiry be made If his Father be enrolled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Catalogue of Jeshanah of Zippor The Gloss is There was a neighbour City to Zippor whose name was Jeshanah and it was customary to enrol them who were fit to judge c. So that this Jeshanah seems to be so near to Zippor that the Records of Zippor were laid up there II. b b b b b b Erachin cap. 9. hal 6. Towns fortified from the days of Joshua Old Ketsarah which belongs to Zippor and Chakrah which belongs to Gush Calab and Jodaphath the old Jotopata and Gamala c. The Gloss is Ketsarah is the name of a little City without Zippor Perhaps that which we cited above relates to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sons of Ketzirah or the Harvest of Sippor III. a a a a a a Hieros Nedaâ—im fol. 38. Sometimes a Fire happened in the Court of Josi ben Simai in Shihin and the Inhabitants of Ketsarah which belongs to Tsippor came down to quench it but he permitted them not saying Let the Exactor exact his Debt Presently a cloud gathered together above the fire and rains fell and put it out The Sabbath being finished he sent mony to every one of them d d d d d d Joseph in his own life p. 653 Josephus mentions also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Garisimes distant twenty furlongs from Zippor In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Id. de bell lib. 2. cap. 37. Asamon a mountain in the middle of Gaâ—ilee which lies over against Sippor CHAP. LXXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Usha THE a a a a a a Bab. Rosh hashanab f. 31. 2 Juchas fol. 21. 2. Sanhedrin went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jabne to Usha and from Usha to Shepharaam The Gloss is to Jabne in the days of Rabban Jochanan Ben Zaccai to Usha in the days of Rabban Gamaliel but they went back from Usha to Jabne but in the days of Rabban Simeon they returned We do not apprehend the reason why Rabban Gamaliel went thither whatsoever it were either some disturbance raised by the Romans or indignation that R. Eleazar ben Azariah should be President with him or some other reason certainly the abode there was but small either Gamaliel himself returning to Jabne after some time or R. Akiba who succeeded in his chair But after the War of Hadrian and the death of R. Akibah in that War when Judea was now in disturbance by the Romans Rabban Simeon the son of Gamaliel succeeding in the Presidentship after Akibah went with the Sanhedrin from Jafne to Usha nor was there ever after any return to Jafne The Talmudists remember us of very many things transacted at Usha b b b b b b Hieros Sheviith fol. 39. 2 When they intercalated the year in Usha the first day R. Ismael the son of R. Jochanan ben Brucha stood forth and said according to the words of R. Jochanan ben Nuri. Rabban Simeon ben Gamaliel said We were not wont to do so in Jafne On the second day Ananias the son of Josi the Galilean said according to the words of R. Akibah R. Simeon ben Gamaliel said so we were wont to do in Jafne This story is repeated in c c c c c c Rosh hash fol. 58. 3. 59. 3. Rosh hashanah and d d d d d d Nedar fol. 40. 1. Nedarim e e e e e e Hieros Châ—tubh fol. 28. 4. See also Peah fol. 15. 2. In Usha it was decreed that a man should nourish his little children that if a man make over his goods to his children he and his wife be maintained out of them c. f f f f f f Bab. Shabâ— fol. 15. 2. It was determined also in Usha concerning the burning the Truma in some doubtful cases of which see the place quoted But that we be not more tedious let this story be for a conclusion g g g g g g Id. Sanbedr fol. 14. 1. The wicked Kingdom of Rome did sometime decree a persecution against Israel namely that every one preferring any to be an Elder should be killed and that every one that was preferred should be killed and that the City in which any is preferred to Eldership should be laid waste and that the borders within which any such promotion is made should be rooted out What did Baba ben Judah do He went out and sat between two great Mountains and between two great Cities and between two Sabbath bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between Usha and Shapharaam and ordained five Elders namely R. Meir R. Judah R. Simeon R. Josi and R. Eliezar ben Simeon Rabh Oia added also R. Nehemiah When this came to be known to their enemies he said to his Scholars fly O my sons they said to him Rabbi What will you do He said to them Behold I am cast before them as a stone which hath no movers They say That they departed not thence until they had fastned three hundred iron darts into him and had made him like a sieve CHAP. LXXXV Arbel Shezor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola the upper A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Arbel
3936 762 39 9 Q. Sulpit. Camarin and C. Poppaeus Sabinus 3937 763 40 10 Pub. Corn. Dolabella and C. Iunius Silanus 3938 764 41 11 M. Aemil. Lepid. and T. Statilius Taurus 3939 765 42 12 Germanicus Caes. and C. Fonteius Capito 3940 766 43 13 L. Munatius Plancus and C. Silius Caecina 3941 767 44 14 Sext. Pomp. Sexti F. and Sext. Apuleius Sexti F. Augustus Cesar died the XIXth day of August on which day he had formerly entred upon the first Consulship b b b b b b Dion Cass. lib. 56. He lived LXXV years X months and XXVI days He bore the Empire alone from the Victory at Actium XLIV years wanting only XIII days c c c c c c Eutrop. lib. 7. Tiberius held the Empire in great slothfulness with grievous cruelty wicked covetousness and filthy lust Year of the World Of the City built Of Tiberius Of Christ Consuls 3942 768 1 15 Drusus Caes. and C. Norbanus Flaccus 3943 769 2 16 C. Statil Sisenna Taurus and Scribonius Libo 3944 770 3 17 C. Caecil Rufus and L. Pomponianus Flaccus 3945 771 4 18 Tiber. Caes. Aug. III. and Germanicus Caes. II. 3946 772 5 19 M. Iulius Silanus and L. Norban Flac. vel Balbus 3947 773 6 20 M. Valerius Messala and M. Aurel. Cotta 3948 774 7 21 Tiber. Caes. Aug. IV. and Drusus Caes. II. 3949 775 8 22 D. Haterius Agrippa and C. Sulpitius Galba 3950 776 9 23 C. Asinius Pollio and C. Antistius Veter 3951 777 10 24 Sext. Cornel. Cethegus and Visellius Varro 3952 778 11 25 M. Asinius Agrippa and Cossus Cornel. Lentulus 3953 779 12 26 Cn. Lentulus Getulicus and C. Calvisius Sabinus 3954 780 13 27 M. Licinius Crassus and P. L. Calphurnius Piso. 3955 781 14 28 Appius Iul. Silanus and P. Silvius Nerva 3956 782 15 29 C. Rubellius Geminus and C. Fusius Geminus In the early spring of this year came John baptizing In the month Tisri Christ is baptized when he had now accomplished the nine and twentieth year of his age and had now newly entred upon his thirtieth The thirtieth of Christ is to be reckoned with the sixteenth of Tiberius Of Augustus now entring upon his one and thirtieth year wherein Christ was born Dion Cassius hath moreover these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having now compleated thrice ten years being compelled indeed to it he continued his Government and entred upon a fourth ten of years being now more easie and slothful by reason of age In this very year was the Taxation under Cyrenius of which Luke speaks Chap. II. So that if it be asked when the fifth Monarchy of the Romans arose after the dissolution of those four mentioned by Daniel An easie answer may be fetched from S. Luke who relates that in that very year wherein Christ was born Augustus laid a Tax upon the whole World III. Christ was born in the thirty fift year of the reign of Herod which we gather from the observation of these things 1. d d d d d d Ioseph Antiq. lib. 17. cap. 10. Herod reigned from that time he was first declared King by the Romans seven and thirty years 2. Between the death of Herod and the death of Augustus there was this space of time 1. e e e e e e Ios. Antiq. lib. 1â— cap 15. The ten years current of the reign of Archelaus 2. f f f f f f Id. ibid. lib. Coponius succeeds him banished into Vienna in the Presidentship of Judea 3. Marcus Ambibuchus succeeds Coponius 4. g g g g g g Id. iold cap. 3 Annius Rufus succeeds Ambibuchus during whose Presidentship Augustus dies 18. cap. 1. Since therefore only fourteen years passed from the nativity of Christ to the death of Augustus out of which sum when you shall have reckoned the ten years current of Archelaus and the times of the three Presidents we must reckon that Christ was not born but in the last years of Herod Thus we conjecture In his thirty fift Christ was born In his thirty seventh now newly begun the Wise men came presently after this was the slaying of the infants and after a few months the death of Herod IV. Christ was born about the twenty seventh year of the Presidentship of Hillel in the Sanhedrin The rise of the family of Hillel took its beginning at the decease of the Asmonean family Herod indeed succeeded in the Kingly government a family sprung from Babylon and as was believed of the stock of David For h h h h h h Hieros Taanith fol. 68. 1. a book of genealogy was found at Jerusalem which we mentioned before in which it was written that Hillel was sprung from the stock of David by his wife Abital Now Hillel went up out of Babylon to Jerusalem to enquire of the Wise men concerning some things when now after the death of Shemaia and Abtalion the two sons of Betira held the chief seats And when he who had resorted thither to learn something had taught them some things of the Passover rites which they had forgot they put him into the chair You have the full story of it in the i i i i i i Pisachâ—n fol. 33. 1. Jerusalem Talmud We mention it Chap. XXVI 1. Now Hillel went up to Jerusalem and took the Chair an hundred years before the destruction of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Bab. Schabb. fol 15. 1. Hillel and his son Simeon and his son Gamaliel and his son Simeon bare the Government for an hundred years before the laying waste of the Temple Of those hundred years if you take away two and thirty and an half of the life of Christ and forty years as it is commonly computed coming between the death of Christ and the destruction of the City there remain the twenty seven years of Hillel before the birth of our Saviour Hillel held the government forty years So that his death happened about the twelfth or thirteenth year of Christ His son also held it after him and his grandsons in a long succession even to R. Judah the Holy The splendor and pomp of this family of Hillel had so obscured the rest of the families of Davids stock that perhaps they believed or expected the less that the Messias should spring from any of them Yea one in the Babylonian Gemara was almost perswaded that Rabbi Judah the Holy of the Hillelian family was the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Sanhedr fol. 98. 2. Rabh said If Messiah be among the living our Holy Rabbi is such if among the dead Daniel was he V. Christ was born in the month Tisri somewhat answering to our September This we conclude omitting other things by computing backwards from his death For if he died in his two and thirtieth year and an half at the feast of the Passover in the month Nisan you must necessarily lay the time of
a man first take upon himself the yoke of the Kingdom of Heaven and then the yoke of the Precept u u u u u u Gemâ—ra Bab. ibid. fol. 13. 2. Rabh said to Rabbi Chaijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We never saw Rabbi Judah taking upon himself the Kingdom of Heaven Bar Pahti answered At that time when he put his hands to his face he took upon himself the Kingdom of Heaven Where the Gloss speaks thus We saw not that he took upon himself the Kingdom of Heaven for until the time came of reciting the Phylacteries he instructed his Scholars and when that time was come I saw him not interposing any space x x x x x x Ibid. fol. 15. 1 Doth any ease nature Let him wash his hands put on his Phylacteries repeat them and pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the Kingdom of Heaven fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Ibid. col 2. in the Gloss. If thou shalt have explained Shaddai and divided the letters of the Kingdom of Heaven thou shalt make the shadow of death to be cool to thee that is if in the repeating of that passage of the Phylacteries Deut. VI. 4. Hear O Israel the Lord our God is one Lord c. you shall pronounce the letters distinctly and deliberately so that you shall have sounded out the names of God rightly thou shalt make cool the shades of death For the same Gloss had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The repeating of that passage Hear O Israel c. is the taking of the Kingdom of Heaven upon thee But the repeating of that place And it shall be if thou shalt harken c. Deut. XI 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking of the yoke of the Precept upon thee z z z z z z In eodem cap. 2. tract Berac hal 5. Rabban Gamaliel recited his Phylacterical prayers on the very night of his nuptials And when his Scholars said unto him Hast thou not taught us O our Master that a bridegroom is freed from the reciting of his Phylacteries the first night He answered I will not harken to you nor will I lay aside the Kingdom of Heaven from me no not for an hour a a a a a a Zohar in Levit. fol. 53. What is the yoke of the Kingdom of Heaven In like manner as they lay the yoke upon an Ox that he may be serviceable and if he bear not the yoke he becomes unprofitable so it becomes a man first to take the yoke upon himself and to serve in all things with it but if he casts it off he is unprofitable as it is said Serve the Lord in fear What means In fear The same that is written The fear of the Lord is the beginning of wisdom And this is the Kingdom of Heaven a a a a a a Hieros Kid 〈◊〉 â—â—â— 59 4 The Scholars of Jonathan ben Zaccai asked why a servant was to be bored through the ear rather than through some other part of the body He answered When he heard with the ear those words from Mount Sinai Thou shalt have no other Lord before my face he broke the yoke of the Kingdom of Heaven from him and took upon himself the yoke of flesh and blood If by the Kingdom of Heaven in these and other such like places which it would be too much to heap together they mean the inward love and fear of God which indeed they seem to do so far they agree with our Gospel sense which asserts the inward and spiritual Kingdom of Christ especially And if the words of our Saviour Behold the Kingdom of God is within you Luke XVII 21. be suited to this sense of the Nation concerning the Kingdom of Heaven there is nothing sounds hard or rough in them for it is as much as if he had said Do you think the Kingdom of Heaven shall come with some remarkable observation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much shew Your very Schools teach that the Kingdom of God is within a man But however they most ordinarily applied this manner of speech hither yet they used it also for the exhibition and revelation of the Messiah in the like manner as the Evangelical History doth Hence are these expressions and the like to them in Sacred Writers The Pharisees asked Jesus when the Kingdom of God should come Luke XVII 20. They thought that the Kingdom of God should presently be manifested Luke XIX 11. Joseph of Arimathea waited for the Kingdom of God Luke XXIII 52. c. And these words in the Chaldee Paraphrast Say ye to the Cities of Judah the Kingdom of your God is revealed Esa. XL. 9. They shall see the Kingdom of their Messiah Esa. LIII 11. The Baptist therefore by his preaching stirs up the minds of his hearers to meet the coming of the Messiah now presently to be manifested with that repentance and preparation as is meet VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The food was locusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Hieros Nedarim fol. 40. 2. He that by vow tyeth himself from flesh is forbidden the flesh of fish and of locusts See the Babylonian Talmud c c c c c c Câ—olin fol. 65 1. concerning Locusts sit for food VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The region round about Iordan THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region round about is used by the Jerusalem Gemara d d d d d d Sheâ—iâ—th fol. 38. 4. From Beth Horn to the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about or one circumjacent region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps both in the Talmudists and in the Evangelist is one and the same thing with a Coast or a Country along a coast in Pliny e e e e e e Lib. 5. cap. 13 The country saith he along the coast is Samariâ— that is the Sea coast and the country further lying along by that coast which may be said also concerning the region round about Jordan Strabo concerning the Plain bordering on Jordan hath these words It is a place of an hundred furlongs all well watered and full of dwellings VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And were baptized §. A few things concerning Baptism IT is no unfit or unprofitable question whence it came to pass that there was so great a conflux of men to the Baptist and so ready a reception of his Baptism I. The first reason is Because the manifestation of the Messias was then expected the weeks of Daniel being now spent to the last four years Let us consult a little his Text. Dan. IX 24. Seventy years of years are decreed concerning thy people c. That is four hundred and ninety years from the first of Cyrus to the death of Christ. These years are divided into three parts and they very unequal 1. Into seven weeks
〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It hath been said by them of old time Thou shalt not forswear thy self c. THE Law forbids perjury Levit. XIX 12. c. To which the Fathers of the Traditions reduced the whole sin of swearing little caring for a rash oath In this Chapter of Oaths they doubly sinned I. That they were nothing at all solicitous about an Oath so that what was sworn were not false They do but little trouble themselves What How How often how rashly you swear so that what you swear be true In the Talmudick Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shevuoth and in like manner in Maimonides oaths are distributed into these four ranks First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Promissory oath when a man swore that he would do or not do this or that c. And this was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twofold Oaths which were also fourfold that is a negative or affirmative Oath and again a negative or affirmative Oath concerning something past or a negative or affirmative oath concerning something to come namely when any one swears that he hath done this or that or not done it or that he will do this or that or that he will not do it Whosoever therefore swears any of these four ways and the thing is not as he swears for example That he hath not cast a stone into the Sea when he hath cast it that he hath cast it when he hath not that he will not eat and yet eats that he will eat and yet eateth not behold this is a false oath or perjury f f f f f f Maimon in 〈◊〉 c. 1. g g g g g g â—aâ—mâ—d in Sâ—â—vâ—â—th c. 3. Whosoever swears that he will not eat and yet eats somethings which are not sufficiently fit to be eaten this man is not guilty Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A vain or a rash oath This also is fourfold but not in the same manner as the former 1. When any asserted that with an oath which was contrary to most known truth as If he should swear a man were a woman a stone-pillar to be a pillar of gold c. or when any swore that was or was not which was altogether impossible as that he saw a Camel flying in the air 2. When one asserted that by an oath concerning which there was no reason that any should doubt For example that Heaven is Heaven a stone is a stone c. 3. When a man swore that he would do that which was altogether impossible namely that he would not sleep for three days and three nights That he would tast nothing for a full week c. 4. When any swore that he would abstain from that which was commanded as that he would not wear Phylacteries c. These very examples are brought in the places alledged Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An oath concerning something left in trust Namely when any swore concerning something left in trust with him that it was stollen or broke or lost and not embezzel'd by him c. Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testimonial Oath before a Judg or Magistrate In three of these kinds of swearing care is only taken concerning the truth of the thing sworn not of the vanity of swearing They seemed indeed to make some provision against a vain and rash oath namely 1. That he be beaten who so swears and become cursed which Maimonides hints in the twelfth Chapter of the Tract alledged with whom the Jerusalem Gemarists do agree h h h h h h Shâ—veth fol. 34. 4. He that swears two is two let him be beaten for his vain oath 2. They also added terror to it from fearful examples such as that is in the very same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were twenty four assemblies in the South and they were all destroyed for a vain oath And in the same Tract i i i i i i Fol. 37. 1. a woman buried her Son for an oath c. yet they concluded vain oaths in so narrow a circle that a man might swear an hundred thousand times and yet not come within the limits of the caution concerning vain swearing II. It was customary and usual among them to swear by the Creatures k k k k k k Maimonid in the place above cap. 12 If any swear by Heaven by Earth by the Sun c. although the mind of the swearer be under these words to swear by him who created them yet this is not an Oath Or if any swear by some of the Prophets or by some of the Books of the Scripture although the sense of the swearer be to swear by him that sent that Prophet or that gave that Book nevertheless this is not an Oath l l l l l l Talmud in the place above cap. 4. If any adjure another by heaven or earth he is not guilty l l l l l l Bab. Berac fol. 55. They swore by Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By heaven so it is They swore by the Temple n n n n n n Cherithuth cap. 1. hal 7. When Turtles and young Pigeons were sometime sold at Jerusalem for a peny of gold Rabban Simeon Ben Gamaliel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this Habitation that is by this Temple I will not rest this night unless they be sold for a peny of silver o o o o o o Ketubboth cap. 3. Tosapht ibid. R. Zechariah ben Ketsab said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this Temple the hand of the woman departed not out of my hand p p p p p p Bab. Kiddushin fol 71. 1. R. Jochanan said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Temple it is in our hand c. q q q q q q Juchas fol. 56. col 1. Bava ben Buta swore by the Temple in the end of the tract Cherithuth and Rabban Simeon ben Gamaliel in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so was the custom in Israel Note this so was the custom They swore by the City Jerusalem r r r r r r Tosapht ad Nedarim cap. 1. R. Judah saith He that saith By Jerusalem saith nothing unless with an intent purpose he shall vow towards Jerusalem Where also after two lines coming between those forms of swearing and vowing are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem For Jerusalem By Jerusalem The Temple For the Temple By the Temple The Altar For the Altar By the Altar The Lamb For the Lamb By the Lamb. The Chambers of the Temple For the Chambers of the Temple By the Chambers of the Temple The Word For the Word By the Word The Sacrifices on fire For the Sacrifices on fire By the Sacrifices on fire The Dishes For the Dishes By the Dishes By all these things that I will do this to you They swore by their own heads s s s s s s Sanbedr
the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will he give him a stone g g g g g g De benefic lib. 2. cap. 7. HERE that of Seneca comes into my mind Verrucosus called a benefit roughly given from a hard man panem lapidosum stony bread VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye would that men should do unto you c. h h h h h h Bab. Schab fol. 31. 1. A Certain Gentile came to Shammai and said Make me a Proselyte that I may learn the whole Law standing upon one foot Shammai beat him with the staff that was in his hand He went to Hillel and he made him a Proselyte and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is odious to thy self do it not to thy neighbour for this is the whole Law VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Broad is the way IN these words concerning the broad and narrow way our Saviour seems to allude to the rules of the Jews among their Lawyers concerning the publick and private ways With whom a private way was four cubits in bredth a publick way was sixteen cubits See the Gloss in i i i i i i Cap. 2. hal 1. Peah VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gate UNDER this phrase are very many things in religion exprest in the holy Scripture Gen. XXVIII 17. Psal. CXVIII 19 20. Mat. XVI 18 c. and also in the Jewish Writers The gate of repentance is mentioned by the Chaldee Paraphrast upon Jer. XXXIII 6. and the gate of prayers and the gate of tears k k k k k k Bab. Berac fol. 32. 2. Since the Temple was laid wast the gates of prayer were shut but the gates of tears were not shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight gate seems to be the Greek rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pishpesh a word very usual among the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Tamid cap. 1. hal 3. With a key he opened the little door and out of Beth mokad the place of the fire hearth he entreth into the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Aruch is a little door in the midst of a great door VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In sheeps cloathing NOT so much in woollen garments as in the very skins of sheep so that outwardly they might seem sheep but inwardly they were ravening Wolves Of the ravenousness of Wolves among the Jewes take these two examples besides others m m m m m m Taanith c. 3. hal 7. The Elders proclaimed a fast in their Cities upon this occasion because the Wolves had devoured two little children beyond Jordan n n n n n n Hieros Jom tobh fol. 60. 1. More than three hundred Sheep of the sons of Judah ben Shamoe were torn by wolves VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their fruits ye shall know them THAT is a Proverb not unlike it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Bab. Berac fol. 48. 1. A Gourd a Gourd is known by its branch VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As one having authority and not as the Scribes IT is said with good reason in the Verse going before that the multitude were astonished at Christs doctrin for besides his divine truth depth and convincing power they had not before heard any discoursing with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority that he did The Scribes borrowed credit to their doctrine from Traditions and the Fathers of them and no Sermon of any Scribe had any authority or value without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins have a Tradition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wise men say or some Traditional Oracle of that nature Hillel the great taught truly and as the tradition was concerning a certain thing p p p p p p Hieros Pesachin fol. 33. 1. But although he discoursed of that matter all day long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received not his doctrin until he said at last so I heard from Shemaia and Abtalion CHAP. VIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou canst make me clean THE doctrine in the law concerning Leprosy paints out very well the doctrine of sin I. It teacheth that no creature is so unclean by a touch as man Yea it may with good reason be asked whether any creature while it lived was unclean to the touch beside man That is often repeated in the Talmudists That he that takes a worm in his hand all the Waters of Jordan cannot wash him from his uncleanness that is while the worm is as yet in his hand or the Worm being cast away not until the time appoynted for such purification be expired But whether it is to be understood of a living or dead worm it is doubted not without cause since the Law treating of this matter speaketh only of those things that dyed of themselves See Levit. XI ver 31. Whosoever shall touch them when they be dead c. and ver 32. Upon whatsoever any of them when they are dead shall fall c. But whether he speaks of a living worm or a dead uncleanness followed by the touch of it for that day only For he shall be unclean saith the Law until the Evening but the carkas of a man being touched a weeks uncleanness followed See Num. XIX II. Among all the uncleannesses of men Leprosie was the greatest in as much as other uncleannesses separated the unclean person or rendred him unclean for a day or a week or a month but the leprosy perhaps for ever III. When the Leper was purified the leprosy was not healed but the poison of the disease being evaporated and the danger of the contagion gone the Leper was restored to the publick congregation Gehazi the Servant of Elisha was adjudged to perpetual leprosy and yet he was cleansed and conversed with the King 2 King VIII 5. cleansed not healed Thus under Justification and sanctification there remain still the seeds and silth of sin IV. He that was full of the leprosy was pronounced clean he that was otherwise was not Levit. XIII 12. If the leprosie shall cover the whole body from head to foot thou shalt pronounce him clean c. A law certainly to be wondred at Is he not clean till the whole body be infected and covered with the leprosy Nor shalt thou O sinner be made clean without the like condition Either acknowledg thy self all over leprous or thou shall not be cleansed VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus touched him IT was indeed a wonder that when the leprosie was a creeping infection the Priest when he judged of it was not hurt with the infection It cannot be passed over without observation that Aaron being bound under the same guilt with Miriam bore not the same punishment for she was touched with leprosie he not Num. XII And also that Uzziah should be confuted concerning his
say the Gemarists tithe the tithe of the Poor in the seventh year c. Where the Gloss thus Ammon and Moab are Israelites who dwell in the Land of Ammon and Moab which Moses took from Sichon And that land was holy according to the holiness of the Land of Israel But under the second Temple its holiness ceased They sow it therefore the seventh year and they appoint thence the first tithe and the poorâ— tithe the seventh year for the maintenance of the poor who have not a corner of the field left nor a gleaning that year Thither therefore the poor betake themselves and have there a corner left and a gleaning and the poors tithe We produce this for the sake of that story which relates how the Christians fled from the siege and slaughter of Jerusalem to Pella And why to Pella Certainly if that be true which obtains among the Jews that the destruction of Jerusalem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the seventh year which was the year of release when on this side Jordan they neither plowed nor sowed but beyond Jordan there was a Harvest and a Tithing for the poor c. hence one may fetch a more probable reason of that story than the Historians themselves give Namely that those poor Christians resorted thither for food and sustinence when husbandry had ceased that year in Judea and Galilee But we admire the story rather then acquisece in this reason SECT V. Caphar Tsemach Beth Gubrin Caphar Carnaim WE neither dare nor indeed can number up all the Cities of Decapolis of the same condition with Bethshean yet the Jerusalem Talmudists fix and rank these three under the same condition with it in those words which were alledged before Caphar Carnaim excepted of which afterwards I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Tsemach Let something be observed of its name out of R. Solomon 1. In the Jerusalem Talmudists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Tsemach but R. Solomon citing them reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Amas which one would wonder at But this is not so strange to the Chaldee and Syriac dialect with which it is very usual to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadi into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain So that the Rabine in the prouncing of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amas plays the Syrian in the first letter and the Grecian in the last ending the word in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth 2. We dare prononnce nothing confidently of the situation of the place we have only said this of it before that it is reckoned by the Jerusalem Writers among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cities forbidden in the borders perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Coast of which before but I resolve nothing II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Gubrin The situation of this place also is unknown There was a Gabara about Cesarea Philippi called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnegola the Upper But we dare not confound words and places It is famous for s s s s s s Hieros Megil fol. 71. 2. R. Jochanan of Beth Gubrin who said there are four noble tongues c. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Id. Demai fol. 22. 3. Caphar Karnaim say the Jerusalem Talmudists is of the same condition with Bethshean that is of Heathen jurisdiction And now let the Reader judge whether these were some of the Decapolitan Cities Whether they were or no we neither determine nor are we much solicitous about it that which we chiefly urge is that by the places before mentioned it appears as I suppose that the Cities of Decapolis were indeed within the limits of the Land of Israel but inhabited by Gentiles Jews indeed dwelt with them but fewer in number inferior in power and not so free both in their possessions and priviledges And if you ask the reason why they would dwel in such an inferiority with the Heathens take this u u u u u u Bab. Cherub fol. 110. 2. The Rabbins deliver Let one always live in the Land of Israel though it be in a City the greatest part of which are Heathens And let not a man dwel without the Land yea not in a City the greatest part of which are Israelites For he that lives in the Land of Israel hath God but he that lives without the Land is as if he had not God as it is said To give you the Land of Canaan that God may be with you c. Would you have more reasons whosoever x x x x x x Ibid. f. 111. 1. lives within the Land of Israel is absolved from iniquity And whosoever is buried within the Land of Israel is as if he were buried under the Altar Take one for all y y y y y y Gloss in Bab. Sanâ—dr f. 5. 1. The men of Israel are very wise For the very climate makes wise O most wise Rabbins SECT VI. Cesarea Philippi THIS City also is of the same rank with Bethshean in the Talmudists and Ptolomy besides encourages us to number it among the Cities of Decapolis who reckons it among the Cities of Midland Phenicia and Josephus who in his own life intimates Syrians to be its Inhabitants We correct here that which elsewhere slipped us namely that the Arabic Interpreter while he renders Cesarea for Hazor Jos. XI 1. may be understood of Cesarea of Strato when he seems rather to respect this Cesarea And now from what has been said think with your self Reader what is to be resolved concerning those words of St. Mark Jesus went from the coasts of Tyre and Sidon unto the Sea of Galilee through the midst of the coasts of Decapolis Think I say and judge whether by the coasts of Tyre and Sidon any place can be understood at the very gates of Sidon and not rather some place not very remote from Cesarea Philippi And judge again whether Decapolis ought to be placed within Galilee and not rather with Pliny and Josephus that a great part of it at least ought not to be placed in the Country beyond Jordan and if any part of it stood in Galilee whether it ought not to be placed in the utmost Northern coast of it except only Scythopolis or Bethshan SECT VII The City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orbo BY occasion of the mention of Bethshean I cannot but subjoyn the mention of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the words of R. Judah in the place at the margin x x x x x x Berish. rabba §. 33. R. Judah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ravens or The people of Orbo brought bread and flesh Morning and Evening to Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That City was in the borders of Bethshean and was called Orbo Some Jews raise a Scruple whether Ravens brought Elias bread and flesh or men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ravens So
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
River Arnon v. I. p. 36 Arabia is of large extent reaching from Euphrates to Egypt and is divided into three parts viz. Arabia Deserta Petraea and Foelix Arabia Deserta is full East of Judea and the Inhabitants thereof are in Scripture constantly called Men of the East Gen. 25. 6. Judg. 6. 3 c. Petraea so called from the City Petra or the rockiness of it reaches from thence to Egypt dividing Judea from Egypt saith Pliny Foelix is contained betwixt the Persian Gulph and the Red Sea and is divided from Petraea by the Black Mountains Ptol. v. I. p. 437. v. II. p. 9 352 501 Arad Vid. Ascalon Aram. Vid. Syria Ararat Mountains in Armenia Hieron upon one of which the Ark rested v. I. p. 8 Arbel A City of Galilee betwixt Zipporis and Tiberias It is also the name of a Valley perhaps adjoyning thereunto Joseph v. II. p. 77 80 Arca A Town in the Midland Phaenicia that gave name to a Tetrarchy saith Pliny at Libanus Borcard saith That the strong Hold Arachus built by Aracheus Son of Canaan is on or rather between the Borders of Libanus and Anti-Libanus From hence were the People called Arkites v. II. p. 312 314 328 Argob Vid. Trachone Arimathea Vid. Ramah Arnon Was a River or several Streams that divided the Land of Israel from Moab It was a Watry Country v. I. p. 36. v. II. p. 501 Arvadites A People in the North part of Canaan seated in Arad and Antarad call'd by Jonathan Lutasites perhaps from Latavin a place in Phaenicia mentioned in the Notitia v. II. p. 328 Arumah A City of which there is frequent mention in the Talmudical Writers distant from Caphar Shichin Four thousand Cubits and not far from Caphar Hananiah Vol. II. Pag. 58. Asamon A mountain in the middle of Galilee over against Sippor Joseph v. II. p. 76 Ascalon Gerar or Arad stood in the Country that was from thence called Gerariku and was in the Tribe of Judah though possess'd by the Philistines It was from Jerusalem 520 Furlongs or 65 Miles from Azotus 24 or 25 Miles from Gaza ten saith Mr. Sandys or as Antoninus 16 Miles from the River of Egypt 54 Miles from Eleutheropolis 24 Miles from Jamnia 20 Miles It was a place say the Jews much given to poysoning and South from thence was accounted Ethnick Land Vol. I. Pag. 44. V. II. P. 4 14 322. 681. There was also another Ascalon called The New which was built by Ezra and was 4 Parsae or 16 Miles from the Old and sixteen nearer Jerusalem than the Old saith Benjam Tudelensis v. II. p. 14 322 Asher Tribe was in Galilee and did extend it self from North to South even from Carmel to Sidon and Lebanon and lay betwixt Nephtoli running along with it in length and the Coasts of Tyre and Sydon or the Great Sea It abounded in Corn and Metallick Mines v. I. p. 21 431. v. II. p. 21 59 60 88 Ashteroth Karnaim called in the Samaritan Copy Aphinith Karaniah was in the Kingdom of Bashan the larger Region being called Astaroth and Karnaaim is added in a distinguishing sence Deut. 1. 4. The Jews say Ashtaroth Karnaim were two great Mountains with a Vally between by reason of the height of which the Sun never shone upon the Vally v. II. p. 363 Assyria or Kir divided from Mesopotamia by the River Tigris is improperly made the first of the four Monarchies v. I. p. 108 114 Athens the Metropolis of Attica where was a famous University a Synagogue of the Jews and the great Court of Areopagus v. I. p. 295 Athone in Joseph A City belonging to Aretas the Arabian King and seems to be the same with Thoana in Ptolomy which he placeth in Long. 67 30. Lat. 30 30. v. II. p. 502 Atolin or Hatolin famous in the Gemarists for the best Wine v. II. p. 50 Avites Region called in Scripture Hazerim Deut. 2. 23. and sometimes Shur and in the Eastern Interpreters Raphia This Country lay betwixt the River of Egypt and Gaza 44 Miles was part of New Idumea v. II. p. 4 292 Aulon A City of Moab Joseph v. II. p. 316 Auranitis or Abranitis is in the extreme Parts of the Land North and is so called from the Mountain Hauran there situated also vid. Hauran II. 361 365 366 Azem A Town whose Houses were in Judah but the Fields in Dan. v. II. p. 42 Azotus or Ashdod was taken from Judah and given to Dan. Bonfrer It was 270 Furlongs or 34 Miles from Gaza 24 Miles from Ascalon and two Miles from Jamnia Probably the Language there spoke was Arabick v. I. p. 108. v. II. p. 14 504 681. B. BAale Vid. Kiriath Jearim Baal-Shalishah 1 Sam. 9. 4. The Targum reads it The Land of the South the reason of which is given by the Gemarists because there was no Country throughout the Land of Israel where the Fruits of the Earth were so forward as in Baal-Shalishah Now such a Country they call Southern Fields It was not far from Mount Tabor Vol. II. Pag. 498 Babylon or Babel so called from the Confusion of Tongues It s also called The Desert of the Sea Isa. 21. 1. and in the Samaritan Version Lilâ—k It s in Scripture said to lye North of Canaan and was situated on Euphrates Vol. I Pag. 9 112 11â— Babylon was also say the Jews the name of a Region that extended it self from the River Azek or perhaps Azochis in Pliny to the River Juani or Joani perhaps Oenania in Amm. Marcellinus and above Diglath or Tigris unto Bagdaal and Avana and the lower Apamia and unto Acra Tulbankâ—na or Thelbelcane which Ptol. placeth Long. 78 30. Lat. 35. 30 Indeed by babylon the Jews understand all those Countries unto which the Babylonian Captivity was carried not only Chaldea but Mesopotamia also and Assyria and do say of them Whâ—â— soever dwells in Babylon is as though he dwelt in the Land of Israel and is reputed as clean There and in Egypt was in after-times the greatest number of Jews and it had of them three famous Academies viz. Nehardea Soâ—iah and Pombeditha v. I. p. 874. v. II. p. 365 505 681 798 800 874 Bahurim called also Alemeth and Almon both Bahurim and Alemeth sound as much as young Men was a Levitical Town in the Tribe of Benjamin and close by Jordan v. I. p. 66. v. II. p. 42 Bambyce called also Hierapâ—lis and by the Syrians Magog in the Tetrarchy of the Nazarins in Coelo-Syria Plin. v. II. p. 496 Bamoth-baal A City in the Plain of Peraea v. II. p. 81 Barchaim A place famous for Wheat near Jerusalem say the Jews v. II. p. 50 Basan Was first inhabited by the Rephaim and afterward was the Kingdom of Og. The name was afterward changed into Batanaea the Syrians changing S into T. It formerly contained Gamalis Gaulonis Batanaea and Trachonitis but afterward it was more especially applied to the South part of it and so it lay betwixt Galilee West and Trachonitis
East extending it self in length from South toward the North. v. II. p. 363 364 Basan-hill Seated among pleasant Fields v. II. p. 536 Beer or the Well North of the River Arnon where the Seventy Elders of the Sanhedrin by Moses appointment brought forth Waters by the stroke of their Staves Numb 21. 16. v. I. p. 36 Beeroth of Benejaakan the 28 Mansion of the Children of Israel in the Wilderness v. I. p. 38 Beeroth A City in Benjamin Joseph Josh. 18. 25. probably the Beere mentioned by Mr. Biddulph and not Beersheba as was reported to him ten Miles from Jerusalem and said to be the place where Christs Parents miss'd him in their Journey Luke 2. 34. v. II. p. 537 Beersheba or the Well of the Oath Gen. 21. 31. was the utmost point of the Land South from whence the Phrase From Dan to Beersheba It was first given to Judah Joshua 15. 28. and afterward to Simeon Joshua 19. 2. and was twenty Miles from Hebron South Hieron Bonfrer There Abraham lived consecrated a Grove and had an Oracle It s call'd in the Notitia Berosaba where was a Roman Garrison that had in it the Dalmatian Horse of Illyria v. I. p. 13 14. v. II. p. 4. 294 Beersabec A Fortified Town in the Nether Galilee Joseph v. II. p. 57 Bekijn A Place between Jamnia and Lydda say the Jews v. II. p. 17 85 Belatah A Village the distance of a Sabbath days journey or 2000 paces from Sechem and where Joseph was buried say the Jews v. II. p. 668 Beleus A very small River called also Pagida that flows out of the Lake Cendevia saith Pliny and runs into the Sea not two Miles as the English but two Furlongs from Ptolemais saith Joseph v. II. p. 59 60. Benjamin Tribe was in length from the River Jordan to the Sea and in breadth from Jerusalem to Bethel It s Land was of the same nature with that of Judah and had its Mountainous part its Plain and Vale not only towards Lydda and the Great Sea but towards Jeriricho and Jordan v. II. p. 10 20 Benebarak A Place where sat a Council of the Jews and Akiba sometime liv'd Vol. II. Pag. 85 Beraea A Town in Macedonia situated on the River Haliacmon There is also a City in Syria of that name far North of Damascus v. I. p. 294. v. II. p. 104 Berytus A City betwixt Byblus and Sidon and almost equally distant from both where Agrippa built a Theatre and Amphitheatre Baths Porches and such like Magnificences v. I. p. 889 Bethany Call'd by the Rabbins Beth-Hene fifteen Furlongs from Jerusalem It took its name from a Tract of Ground so called which reach'd within eight Furlongs of Jerusalem and had its name Beth-Hene or the place of Dates from Athene which signifies the Dates of Palm-Trees not come to ripeness of which many were growing there Vol. 2. Pag. 37 40 304. There was a Lavatory or a Pool and Collection of Waters where the People were wont to purifie themselves Travellers speak of a Cistern near the Town of Bethany near which in a Field is shewn the place where Martha met our Lord. v. II. p. 305 Bethabara John 1. 28. where John first Baptized John 10. 40. It is by some read Bethamarah and Bethania either as put for Batanaea according to the Syriack Idiom for Bethshania It was called Bethabarah because as the word signifies it was a place of Passage or because opposite to Bethbarah a place on the other side Jordan It was out of the Precincts of Judea in the Scythopolitan Country where the Jews dwelt amongst the Syro-Graecians over against Galilee and was a Water distinct from Jordan and removed somewhat from it and above the Passage from Jericho v. I. p. 513 527 c. 578 582. v. II. p. 478 492 494 Bethbarah Judg. 7. 24. opposite to Bethabarah near to Mount Ephraim and near unto which were the Waters that the Ephraemites kept against the Midianites to stop their Passage v. II. p. 494 Betharabah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499 Bethaven in Benjamin Josh. 7. 2. It was near unto 〈◊〉 and gave name to a Wilderness adjoyning thereunto Josh. 18. 12. v. II. p. 20 Beth-Baltin A Hill in the utmost part of the Land of Israel taken in the largest sence and not far from the Bank of Euphrates West say the Jews where they lifted up flaming Torches to give notice of the New Year to them of the Captivity v. II. p. 364 365 Beth-baal-meon A City in the Plain of Peraea II. 81 Beth-Chadudo A place three Miles from Jerusalem at the first entrance into the Desert toward Beth-horon v. II. p. 50 Beth-Cerem Nehem. 3. 14. Out of the Valley of that name were fetched the Stones for the Altar c. say the Jews v. II. p. 51 Bethel was in the Land of Benjamin and the utmost bound of it toward Ephraim it was seated in a Mountainous Country opposite to Jerusalem in a right Line North and South and not as the Maps remote and aslope It was afterward call'd Bethaven by way of reproach as Jerusalem is called Sodom because of Jeroboams Calves that were placed there v. II. p. 20 514 Beth-Haran A City in the Valley of Peraea v. II. p. 81 Beth-horon There were two Places of that name under the Old Testament the Upper which was in Ephâ—aim Josh. 16. 5. and the Nether Josh. 18. 13. in Benjamin or the extreme part South of Ephraim Bonfrer This last is call'd by Josephus Bethoro and is the only Bethoron under the second Temple and according to him stood about an hundred furlongs or twelve miles and an half from Jerusalem upon the publick way thence to Cesarea At which place the Passage was very rocky and narrow Here the Canaanitâ—sh Army perished Josh. 10. not by Hail but Stones which lasted unto following Ages Here also say the Jews the Army of Sennacherib fell v. II. p. 19 372 Beth-jerach A Castle near the Lake of Genesareth and opposite to Sinnabris Vol. II. Pag. 65 Beth-jeshimoth A place East of Jordan near which the Israelites encamped and twelve miles from Abel-shittim v. II. p. 46 Bethlehem or Ephratah Gen. 35. 19. Ruth 4. 11. was in the Tribe of Judah 35 Furlongs or about four Miles and half South from Jerusalem It was called Bethleem of Judea to distinguish it from a Town of that name in Zebulun Josh. 19. 15. We read not any thing in the Jews concerning this City besides what is produced out of the old Testament this only excepted that the Jerusalem Gemarists confess that the Messias was born there before their times Vol. I. Pag. 431 440 v. II. p. 48 Beth-Maron A Town in Asher near Gush-Halab at the ascents of which was a way so narrow that two could not walk abreast together for there was a deep Vale on each side v. II. p. 515 Beth-meon or Beth-mein called by Josephus Beth-maus was distant from Tiberias four Furlongs The Maps
Town which belonged to Gush and was near to Sipporis v. II. p. 75 Chalcis A City or Garrison built on an Hill in the Streights of Libanus and Anti-Libanus v. II. p. 365. It was also the name of a Kingdom thereabouts in Syria which Agrippa succeeded his Brother-in-Law-Uncle Herod in for such Relations did that Incestuous Family find out v. I. p. 320 Chaldea was reckoned to Mesopotamia There be that suppose the Chasdim or Chaldeaâ—s were so called from the last Letters of Arphaxad's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. I. p. 13 780 Chammath in Josâ—phus Ammaus so called by reason of the Chamini or warm Baths it was so near to Tiberias within a mile that it was almost one City with it and so near to the Country of Gadara that thence it took its name of Chammath of Gadara It was on both sides Jordan one part upon the Bank of Nephtali or Tiberias another on that of Gadara the Bridge lying between Vol. II. Pag. 68 197 308 492 Chammath pellae Vid. Lasha Chamathi Vid. Hamath Canothah Canatha The Upper and Lower beyond Jordan in the Borders v. II. p. 84 314 Chaphenatha 1 Mac. 12. 37. It may be thought to be some part of the Out-skirts of Jerusalem toward the East and so called from the Dates growing there For Chephannioth is frequently used among the Talmudists for the Dates of Palm-Trees that never come to their full maturity v. II. p. 516 Cherethims A Philistine Nation which by the Greek Interpreters is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creets Ezek. 25. 16 c. and probably the Creets Acts 2. 11. were such because St. Luke joyns them with Arabians v. II. p. 504 Cherith A Brook where Elijah was concealed 1 Kings 17. 3. It was West of Jordan perhaps near Bethshan v. II. p. 318 Chezib and Achzib which at last passed into Ecdippa according to the manner of the Syrian Dialect which commonly changeth Zain into Daleth it was North of Acon and not far from the Scalae Tyriorum This divided the clean of the Land from unclean v. II. p. 59 61 Chippar within twelve miles of Zippor v. II. p. 515 Chorazin Matth. 11. 21. Chorashin denotes Woody places hence we suppose this place so called because so Seated And such Places the Land of Nephtali was famous for above the other Tribes to which Gen. 49. 21. refers Nephthali is a Hind let loose i. e. shall abound in Venison So that its probable it was in Galilee and what if Cana and some small Country adjacent be concluded to be it v. II. p. 84 Cilicium A City in Moab v. II. p. 316 Corinth at first called Ephyra stood in an Isthmus of five miles parting the Aegean and Jonian Seas and joyning Greece and Pelopanesus having in the Aegean the Port Lâ—â—hâ—ae or Jochaeâ—m which lay under the City from whence they Sailed for Italy and in the Jonian the Port Cenchreae distant from the City 70 Furlongs The City was in compass 40 Furlongs v. I. p. 295. v. II. p. 737 Crete An Island in the Mediterranean Sea of small compass but the Language of it reached all over Greece v. I. p. 752 Cush or Aethiopia is sometimes taken for Arabia so Moses's Wife is call'd a Cushite Num. 12. 1. and Zerah the Arabian also 2 Chron. 14. for Arabia was the Land of Cush And sometimes for Aethiopia in Africk South of Egypt whence the Eunuch came Acts 8. 27. A name infamous amongst the Jews Psal. 7. Title v. I. p. 25 34 108 789. v. II. p. 503 Cuthites first came â—rom Cutha to Samaria 2 Kings 17. 24. By this name the Jews called all the Samaritans by way of reproach probably thereby reproaching them with the odious name of Câ—shites In their after-writings they apply this name to Christians v. II. p. 496 503 Cyprus An Island in the Mediterranean Sea exceeding full of Jews and where they in an Insurrection having killed 200 thousand people were afterward not suffered to come It was the native Country of Barnabas v. I. p. 289 Cyrene A Country in Africa near Lybia and also a City Strabo describes the Country Lib. 17. and Pliny the City l. 5. c. 5. v. II. p. 663. D. DAlmanutha may be so called as the place of widowhood or from Zalmon Tsaddi being changed into Daleth after the manner of the Syrians and Arabians It was a little Town within the bounds of Magdala Vol. II. Page 307. 309 Damascus the chief City in Syria and was watered by the Rivers Chrysoroas Abâ—na c. It was in the days of Abraham but not victorious till the time of David It was afterward the head of Syria and at last captivated by the Assyrian In aftertimes it had many Jews in it And was accounted by Pliny a Decapolitan City v. I. p. 113. 283 645 Dan Tribe was situated on the shore of the Mediterranean Sea and afterward sent a Colony to Laish In this Tribe publick Idolatry begâ—n therefore not named Revel 7. v. I. p. 45 Dan City V. Caesarea Daphne a Region in the Northern part near Lebanon out of which Jordan ariseth V. Riâ—lah v. II. p. 62 Debir a City in Judah called at the first Kiriath-Sepher v. I. p. 44 Decapolis the ten Cities are by Borchardus placed in Galilee and by Pliny all beyond Jordan in Syria except Sâ—ythopolis But they seem to be such as were within the bounds of the Land but inhabited by Gentiles Such were Bethshan Gadara Hippo Pella Caesarea Philippi and probably Caphar-Tsâ—mach Beth-Gubrin and Caphar Carnaim v. I. p. 645. v. II. p. 311 314 c. Derbe Act. 14. a City in Lycaonia and coasted on Isauria v. I. p. 291 Dibon-gad in Moab and the thirty ninth mansion of the Israelites Diospolis V. Lydda Dimon waters Isa. 15. 9. in Moab Quaere whether Dimon be not the same with Dibon Beth and Mem being alternatively used that so it may agree more with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood v. 11. p. 501 Dor Doron in the Tribe of Manasse bordering upon Galilee between Caesarea and Sycaminum v. I. p. 54 56 493 Dothan Gen. 48. in the Tribe of Zabulon Vid. Bonfrer v. I. p. 19 Dumah a Country in Arabia v. I. p. 108 E. EBal a Mountain on which the curses were read it touched on Sychem the Metropolis of Samaria and was opposite to Gerizim It was a Mountain dry and barren Vol. II. p. 52 Edar Vid. Migdal Eder Eden It s difficult to meet in the Samaritan Version with any footstep of the names of the Rivers of Eden and the Country which those Rivers run into except Cophin which seems to agree something with Cophen mentioned by Pliny v. II. p. 505 Edom. Vid. Idumaea and Seir. Eglah Shelishijah translated Isa. 15. 5. an Heifer of three years old but why may it not be the name of a place and so called a third Eglah in respect of two others much of the same sound or else Dutchess or Noble Eglah as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Duke
and it was so called perhaps from the pairs buried there for here they say Adam and Eve Abraham and Sarah Isaac and Rebeckah were interred It was in the Hill Country of Judah Josh. 21. 11. South of Jerusalem but a little toward the East and might be seen from the Towers of it say the Jews It was a City of Refuge inhabâ—ted by the Levites but the Fields and Villages belonged to Judah It had several Cities within its Jurisdiction Here John Baptist was born and probably Christ conceived v. I. p. 60 413 414 420 454. v. II. p. 46 47 296 Heliopolis a City in Celo-Syria Ptol. placeth it in Long. 68. 40. Lat. 33. 40. v. 2. p. 366 Hellenists Act. 6. 1. are Jews dwelling in foreign parts among the Greeks and whose Mother Tongue was Greek v. I. p. 286 340. v. II. 798 Hermon or the Mountain of Snew at Caesarea Philippi and near the Springs of Jordan v. II. p. 62. 502 Hermon the Less Borchardus placeth it South of Tabor which without question is from a misconstruction of Psal. 89. 12. v. II. p. 370 501 Herodium a Castle upon a Mountain in the extream part of Peraea South toward Moab near Machaerus built by Herod the Great who was buried about eight Furlongs from it Here Herod Antipas entertained his Lords when Herodias danced before them It was two hundred Furlongs or twenty five Miles from Jericho Vol. II. p. 361. 363 500 Heshbon a City in the Mountainous part of Peraea Vol. II. p. 81 Hieramax or Jarmoch a River near to which stood Gadara beyond Jordan v. II. p. 69 Hippo or Susitha being of the same signification in the Land of Tob and Region of Gergesa It was thirty Furlongs or about three Miles from Tiberias beyond Magdala from Jordan two Miles and betwixt that and Bethsaidâ— It was for the most part inhabited by Gentiles v. II. p. 70 199 340 515 Hittites were the Northern Inhabitants of Canaan and so the Kings of Tyre and Sidon are called Kings of the Hittites 1 King 10 29. v. II. p. 202 Hor the Mountain where Aaron died and the thirty fourth Mansion of the Israelites in the Wilderness and the same with Moseroth c. v. I. p. 36 39. From hence those that inhabited the Land afterwards possessed by the Edomites were called Horites or Horims Gen. 14. 6. v. I. p. 12. v. II. p. 329 366. It is also another Mountain in the Northern Coast of the Land Numb 34. 7 8. so that what is inwards of it is within the Land what is without it is without the Land It was called by the Jews Amanah by others Amanus v. II. p. 3. 62 516 Horeb Mountain the same with Sinai where the Law was given This gave name to the Wilderness of Horeb. v. I. p. 39 501 Hormah a City in the Tribe of Simeon v. I. p. 44 Horonaim Jer. 48. 34. called by Josephus Horone a City in Moab betwixt Zoar and Eglah Ptol. Long. 67. 20. Lat. 30. 30. Vol. II. p. 503 I. JAbesh-Gilead was in Manasse beyond Jordan six Miles from Pella upon a Mountain as they go to Gerasa saith Hieron Elijah the Prophet came from hence Vol. I. p. 46 55 82 Jabneh 2 Chron. 26. 6. called by the Gentiles Jamniah by the change of Mem into Beth not Liamnia as Antoninus and Ivelyn afterwards was in Judea on the Sea-coast three Leagues South from Joppa two parsae or eight Miles from Azotus as Benjamin or as Antoninus two Miles from Diospolis twelve Miles and from Ascalon twenty Miles Here the Sanhedrim sat first after its removal from Jerusalem Ptolomy placeth it Long. 65. 40 Lat. 32. 0. v. I. p. 284 365 c. v. II. p. 15 16. 322 372 681 Jacob's Bridge over Jordan between the Lake Samachonitis and Geâ—esaret in the way that leadeth to Damascus so Biddulph But it s probable it was lower betwixt Succoth and Zartanah v. II. p. 492. 493 Jamnith a Town in the Upper Galilee fortified by Josephus v. II. p. 57 Japha a Town in the Lower Galilee â—ortified by him Ibid. Ibleam in Manasseh on this side Jordan Iâ—sh 17. 11. and not far from Megiddo 2 King 9. 27. v. I. p. 88. Iconium a City in Lycaonia and the most famous of the fourteen Cities that were in that Tetrarchy near to it were two Lakes called Coralis the Greater and Trogitis the Less v II. p. 692 Ide otherwise called Enhydra between Tyre and Sarepta v. II. p. 59 Idumea or Edom of old lay betwixt Amalâ—k and Ammon and the Read Sea South and is called Idumea the Great but in process of time especially after the Captivity it was enlarged and took in all Simeon and so up as far as Azotus and part of Judea as far as the Dâ—ad-Sea East and almost to Hebron North which was called Judaeo-Idumea Idumea the New or the Less Mark 3. 8. Vol. I. Pag. 63 84 103. Vol. II. Pag. 4 290 292 504. Jenysus A Town upon the Borders of Arabia and Syria saith Herodotus but where that Town was is uncertain The Talmudists mention Jenush among the Towns which they say are in the Confines but the situation doth not agree v. II. p. 302 Jericho or the City of Palm-Trees the second to Jerusalem was in the Tribe of Benjamin from Jerusalem about nineteen miles and about eight or ten from Jordan It was situated in a Plain but compassed with Mountains like a Theatre it was famous for its Balsom and Waters v. II. p. 43 44 46 297 Jerusalem Vid. description by it self Jeshanah A neighboring City to Zippor where the Records of Zippor were laid up v. II. p. 75 Jezreel seems to be in the Tribe of Issachar Josh. 19. 18. In it was the Palace of Abab It gave name to the Valley of Jezreel otherwise called Esdrelon Judith 1. 8. and the Great Plain that ran far down where was a River that discharged it self into Jordan Vid. Great Plain v. I. p. 88. v. II. p. 492 493 Jiim A Town whose Houses were in Judah but the Fields in Dan. v. II. p. 42 Jion 1 Kings 15. 20. seems to be beyond Dan the City or in the extreamest Borders of the Land on that side The Alexandrian Copy reads it Nain v. I. p. 623 v. II. p. 369 Jonian Sea reached from Egypt to Gaza and was so called from the Jones that were seated in Egypt near to it v. II. p. 500 Joppa Japho Josh. 19. 46. Acts 9. 36. A famous Port-Town betwixt Caesarea and Azotus and from the former a days Journey and half v. I. 846. v. II. p. 15 Jordan ariseth in the Region of Daphne near to Lebanon not out of two Fountains but one that is in a Cave called Panium and is called Jordan the Less till it falls into the Lake Samachonitis Thence forward it is called Jordan and falling into the Lake of Genesareth ends in the Dead Sea To the utmost Point of which or the Desert of Haran from the Head of the River is about 100 miles Insome
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.
4. 16. A City of Asia the Less and in the Province of Phrygia Pacatiana one of the Seven Churches v. I. p. 307 326 339. There was also a City of that name near Lebanon v. II. p. 365 Lasha called also by the Heathens Callirhoe and by the Jews Chamath Pellae to distinguish it from Chamath Gadarae was on the North-East part of the Dead Sea as Sodom was on the South Gen. 10. 19. It was famous for its Warm Spring of a Medicinal Nature v. II. p. 296 308. Lebanon A large hilly Country and so called from Laban to be whâ—tâ— because of the Snows that lie continually upon it so Deut. 11. 24 c. It s ost Translated by the Greek Interpreters Anti-Libanus and is called sometimes by the Talmudists Bala There was upon it a Forest and there Solomon built him a Summer-house v. I. p. 74. 582. v. II. p. 517 Lebba A Sea-coast Town in Galilee near unto Carmel from whence perhaps Judas was sirnamed Lebbeus Matth. 10. 3. v. II. p. 176 Lemba A City of Moab v. II. p. 316. Lesbos A pleasant Island in the Aegean Sea betwixt the Promontory Assos and the Island Chios It was otherwise called Mitylene Acts 20. 14. from the chief City that was so named Thither did Tiberius banish Junius Gallio a Friend of Sejanus v. I. p. 771 Libnah the seventeenth Mansion of the Israelites in the Wilderness v. I. p. 35. There was also of that Name a City in the Tribe of Judah Josh. 15. 42. 2 Chron. 21. 10. It was a City of the Levites Josh. 21. 13. v. I. p. 86 Lod in the Tribe of Benjamin Nehem. 11. 35. This is also another name for Lydda v. II. p. 17 Vid. Lydda Lodebar A City beyond Jordan near Mahanaim 2 Sam. 17. 27. where lived Eliam or Ammiel the Father of Bathsheba 2 Sam. 11. 7. 1 Chron. 3. 5. v. I. p. 64 Lot's Cave The Maps shew it in Judea at the Northern Coast of the Dead Sea but it was near Zoar in the Land of Moab v. II. p. 6 295. Vid. Zoar Lycaonia Acts 14. 6. A Province of the Lesser Asia bordering upon Galatia and Caria There are Hills that are plain cold and naked and Pastures for wild Asses which begin at Iconium saith Strabo v. II. p. 692 693 Lydda Acts 9. 35 38. The Authors of the Maps have held Lod and Lydda for two Towns Lod not far from Jericho and Lydda not far from the Mediterranean Sea when there is no difference unless that is Hebrew this Greek An Error perhaps from Lod and Hadid that are framed into one word Lodudi by the Seventy Interpreters Ezra 2. 33. Nehem. 7. 37. This was called by the Gentiles Diospolis and by the Jews Lodicea It wanted little of the bigness of a City though a Village and of all places next Jabneh and Bitter was most eminent for its Schools where R. Akibah sat President It was seated in a Plain not in the Tribe of Ephraim as it is placed in some Maps but in Judea and was a days Journy West from Jerusalem not far from Joppa forty miles from Caesarea Strat. and thirty two miles from Ascalon saith Antoninus and had according to Ptolomy Long. 66. 0. Lat. 32. 0. From Lydda to the Sea was Vale and to Emaus Plain v. I. p. 284 369 v. II. p. 9 297 320 322 325 326 372 Lystra A City of Lycaonia Act. 14. 8. v. II. p. 692 M. MAachathites are by the Jews called Epikerites Deut. 3. 14. Josh. 13. 13. being its probably so called in their time Epicarus is in Ptol. on the East of Jordan Long. 67. 0. Lat. 31. 0. Macedonia A Country North of Greece that had in it several Cities of Note as Philippi Thessalonica Nicopolis and Berea c. In the Notitia there is a distinction betwixt Macedonia strictly so called and Macedonia Salutaris v. I. p. 294 295 307 309 793. v. II. p. 294. Machaerus called in the Talmud Mac-var a Castle in the Mountainous part of Peraea and the South Bound of it toward Arabia or Moab near Arnon and the Shore of the Dead Sea Here John the Baptist was Imprisoned and this was the Bound betwixt Herod and his Father-in-Law Aretas the Arabian King whose Daughter he put away when he took Herodias v. I. p. 582 592 v. II. p. 81 197 501 Machir Half Gilead beyond Jordan v. I. p. 48 Macpelah The Burying-place near Hebron v. II. p. 47 Magdala Sometimes call'd Magdala Gadarae from its Neighborhood to Gadara was a Sabbath-days Journey or two miles from Chammath one mile from Jordan and from Hippo. From hence perhaps was Mary called Magdalene if not from Magdal that signifies folding or curling hair v. II. p. 70 197 270 308 Magdalus A place where Pharaoh Necho obtained a Victory over the Syrians saith Herodotus which seems to be the same with what is related 2 Kings 23. 33. concerning his Battel with Josiah in Megiddo v. II. p. 303 Makeloth The two and twentieth Mansion of the Israelites in the Wildernesr v. I. p. 35. Manasseh Tribe was half on this half on the other side Jordan That on this side extended it self in length East and West from Jordan to Dor on the Mediterranean Sea in Latitude from Ephraim to Bethshan v. II. p. 493 Manasseh beyond Jordan was the most Northern of those that were there situated v. I. p. 37. Marah The fifth Mansion of the Israelites in the Wilderness where they murmured for want of Water v. I. p. 27 Marissa A Town in Idumea the Less Josephus v. II. p. 4 Massada in Hebrew Matsada which implies Fortification taken from 1 Sam. 23. 14. and 24. A Castle built on a Rock in the Wilderness of Judah or Engaddi near the Dead Sea but not on the utmost North-coast as the Maps for it was the South Bound of Judea Here David composed that Psalm 1 Sam. 24. 1. and he calls the place The Rocks of the wild Goats Vol. II. Pag. 295 Mearah beside the Zidonians Josh. 13. 4. There were Waters allowed by the Jews probably of the same kind with those of Tiberias v. II. p. 69 Medeba A City of Moab Numb 21. 30. in the Tribe of Reuben v. II. p. 316 Messiddo Valley where Josiah was slain 2 Chron. 35. 22. This is alluded to Zech. 12. 10. It was in Manasseh Josh. 17. 11. in the Borders of Zabuton near the River Kishon Judg. 5. 19. v. I. p. 116 Vid. Magdalus Melita now called Malta an Island in the Sicilian Sea and in the middle betwixt that and the Shore of Africa being 88 miles from Pachinus in Sicily on the East and 84 from Camerina in the South and 113 from Lylibae-um looking toward Africa Ptol. placeth it Long. 38. 45. Lat. 34. 40. Here St. Paul was Shipwreck'd v. I. p. 322 v. II. p. 704 Mero A Town in the Upper Galilee Joseph v. II. p. 57 Meroe Is the chief City of the African Ethiopia and seated in an Island of the same name and which is made by
A Residence and University of the Jews in the Country of Babylonia v. I. p. 874 Nebo A Hill in the Plains of Moab from whence Moses had a prospect of Canaan Deut. 34. v. II. p. 296 Nephthali was in the upper Galilee Its length was Northward from Lebanon and the Springs of Jordan and Southward to the South part of the Lake Genesareth which was about forty miles It s breadth was East and West having Asher and the Coasts of Tyre betwixt it and the Great Sea It abounded in Venison and there was the Gospel first Preached v. I. p. 21 v. II. p. 59 66 Neptoah Vid Etam Netophah Jer. 40. 8. in the Tribe of Judah 1 Chron. 2. 54. and 9. 16. v. I. p. 130 Nibshan A City in the Wilderness of Judah Josh. 15. 62. v. II. p. 499 Nicopolis A City in Macedonia Titus 3. 12. that bore the name and badge of the Victory that Augustus obtained against Antony v. I. p. 309 310 Vid. Emaus Nilus The great Delty of the Egyptians and the chief River of Egypt but not the same with what the Scripture calls The River of Egypt v. I p. 26. v. II. p. 9 Vid. Sihor Nineveh The chief City of Assyria prophesied against by Nahum and Jonah some thirty or forty years before it fell and was swallowed up by Babylon vol. I. p. 110 114 Nisibis There was a noted Consistory of the Jews v. II. p. 85 Noaran A place three miles from Jericho v. II. p. 515 Nov Isai. 10. 32. was a City in Benjamin belonging to the Priests so near Jerusalem that it might thence be seen Here the Tabernacle was before it was translated to Gibeon in both which it rested seven and fifty years saith Maimon v. I. p. 56. v. II. p. 42. Nomades were Arabians that lived in Moab v. II. p. 501 O. OBoth The seven and thirtieth Mansion of the Israelites in the Wilderness Vol. I. Pag. 36 Og Wilderness was in Batanea or Bashan the Desert where our Saviour fed 5000 with five Barly Loaves c. Josh. 6. 9. v. II. p. 552 Olivet Mount faced Jerusalem viz. the part of the City so called the Temple and Sion on the East winding North and was so called from the abundance of Olives that were upon it or rather a part of it That part which was nearest Jerusalem being called Bethphage from the Figs thag grew there the next to that Olivet from the Olives and the farthest part Bethany from the Palms or Dates The Foot of it was five Furlongs from Jerusalem saith Josephus The top of it Acts 1. 12. called a Sabbaths days Journy which was about eight Furlongs or a Mile and was the place according to the later sense of our Author where the Tracts of Bethphage and Bethany met Here our Saviour ascended and where he got upon the Ass when he rode into Jerusalem Perhaps it 's the same with 2 Sam. 15. 32. where David taking his leave of the Ark and Sanctuary looked back and Worshipped which place is called by the Greek Interpreters Ros. On this Mount was the Red Heifer burnt Num. 19. 2. directly before the East-gate of the Temple and from this to that was a Bridge made And upon it were two great Cedars under which in Shops were all things sold for Purification On the top of the Mount were the Signal Fires to give notice of the New Moon and which by several places was signified to the Captivity On the right hand as you stood in the East-gate of the Temple was the Mount of Corruption in the face of the Temple At the Foot of it toward the North was Gethsemane the place of Oyl-presses v. I. p. 65 262 349 740. Temple cap. 3. v. II. p. 37 39 40 304 305 485 486 636 637 Ono was three miles from Lydda and not as the Maps near Jordan not far from Jericho It had a Plain near it of the same name Neh. 6. 2. c. which was either the same with Saron or a part of it Betwixt this and Lydda or near to them was the Valley of Craftsmen Nehem. 11. 35. v. II. p. 18 325 Ophir A place in the East part of the World and for which they set out from Ezion Gebar a Port Town on the Red Sea 1 King 9. 26 28. v. I. p. 74 Opotos A City that is watered by the River Chrysorrhoas and which Pliny reckons amongst the Decapolitan v. I. p. 644. v. II. p. 314. Orbo Ezek. 27. 27. A City in the Borders of Bethshan whereabout Elijah was when sed by the Ravens v. II. p. 318 Ornithon or The City of Birds A little City betwixt Sarepta and Sidon v. II. p. 10 Oronas A City in Moab Joseph v. II. p. 316 Orontes formerly called Typhon a River springing between Libanus and Anti-Libanus near Heliopolis and so it should be raised higher in the Map It seems to derive its name from Hauran v. II. p. 365 Vid. Hauran There was another Orontes near Seleucia Pieriae Vid. Seleucia Ostracine Was from Rhinocorura 24 miles from Cassium 26 miles Antoninus v. II. p. 322 P. PAlaeo Biblus A City in the Mldland Phaenicia v. II. p. 312 Palae-Cyrus or old Tyrus is thirty Furlongs or three Miles three quarters beyond Tyre It was destroyed by Nebucbadnezzar v. I. p. 127. v. II. p. 10 Palestine was in length from the Confines of Arabia South to Phaenicia North which began at Ptolemais 139 miles saith Pliny Arabick was there the Mother Tongue Vol. II. p. 10 59 687 Palmyra Vid. Tadmor Paltathah A place not far from Tiberias v. II. p. 71 Paneas or Panium and by the Rabbins Pameas is the place whence arose the Springs of Jordan which Josephus thus describes Near Panjum is a most delightsom Cave in a Mountain c. and under the Cave rise the Springs of the River Jordan Sometimes the Fountain it self is called by that name and sometimes Caesarea Philippi is called also Paneas To this perhaps Acts 7. 43. may have a respect and Remphan may be no other than the Calf of Phan or Panias which is the same with Dan. Vol. II. Pag. 63 673. Vid. Caesarea Philippi Papath A place three miles from Sipporis v. II. p. 74 Paphos Acts 13. 6 13. Was a City in the South-west Angle of the Island Cyprus there was the old City and new and both Maritim places Here was a Temple of Venus v. I. p. 289 290. v. II. p. 688 Paran Numb 10. 12. and 12. 16. was the general name of the terrible Wilderness that lay on the South Point of the Land of Canaan It was from Libanus 100 miles v. I. p. 34. v. II. p. 8 Pareccho A Fortified Town in the Nether Galilee v. II. p. 57 Patmos An Island in the Iâ—arean Sea of about thirty miles compass where St. John had his Visions Vol. I. Pag. 341 Pella A City of Moab the furthest Northern Coast of Peraea and the South Coast of Trachonitis It was a Decapolitan City and rich in Waters It is commonly
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
505 506 Shezor A Town near Zephath in the Upper Galilee v. II. p. 77 Shiloh so called because of the peaceableness of the Land when the Tabernacle was set up there It was otherwise called Ephratah Psal. 132. 6. and was in Ephraim North of Bethel and a little on one side from the way 'twixt Bethel and Sichem It was destroyed in the time of Hophni and Phineas Vol. I. Pag. 41 53 54 128. Vol. II. Pag. 43 Shunem A Town in the Tribe of Issachar Josh. 19. 18. where the Woman lived whose Son Elisha raised to life v. II. p. 411 Shur Vid. Etham and Hazerim Shushan The Royal City of Persia. v. I. p. 135 Sicily An Island in the Mediterranean Sea near Italy the chiefest City of which was Syracuse v. I. p. 322 Sicni Valley In a place of that name was an University of the Jews v. II. p. 51 85 Sidon on the shore of the Great Sea from Tyre five and twenty miles from Sarepta two Leagues It was famous for Glass and notorious for the Idol Baal v. I. p. 82. v. II. p. 11 369 Sigo A Fortified Town in the Nether Galilee Josephus v. II. p. 57 Sihor or Sichor it signifies Black It was otherwise called Rhinocorura by the Seventy Interpreters or the River of Egypt Josh. 13. 3 c. and was the South bound between Judea and Egypt It was from Gaza four and forty miles from Ascalon fifty four miles from Ostracene twenty four miles and not far from Sirbon v. II. p. 4 9 291 298 322 Simeon Tribe was all in Idumea the Less See the proportion between that and Judah Josh. 21. 16. v. II. p. 51. 292. Simeon Mount very fruitful perhaps the same with the Land of Simeon v. II. p. 51. Simonia A Village in the Confines of Galilee v. II. p. 51. Sin Vid. Pelusium Sinai Mount in the Wilderness where the Law was given v. I. p. 27 c. Sinnabris A Town thirty Furlongs from Tiberias There was also a Tower of the same name built at one end of a Bridge near the Lake Gennesareth and opposite to Beth-Jerach v. II. p. 65. Sipporis Vid. Zipporis Sirbo Lake or the Sandy Sea the word signifies heat or burning is like the Lake of Sodom bituminous and perhaps for the same reason It s one of the seven Seas that compassed the Land of Israel say the Jews It was sixty five miles from Pelusium and eight and twenty miles from Casium v. II. p. 4 5 9 290 291 Socoh Josh. 15. 35. in the Vale of Judah Thence was Antigonus sometime President of the Sanbedrim v. II. p. 51. Sodom City stood not in the North as it s usually placed in the Maps but the South part of the Lake for in Scripture it s set opposite to Gaza Gen. 10. 19. and was the East bound of the Land as Gaza was the West v. II. p. 6. 296 Sodom Sea not so properly the Salt as the bituminous Sea and Asphaltites was the West bound of Judea and from Jerusalem not directly South but bending toward the East eight and thirty miles It was in length saith Josephus sixty two miles in breadth eighteen Pliny saith it was in length more than One hundred miles in its greatest breadth five and twenty in its least six It s likely Jesephus did not comprehend within his measure the Tongue of the Sea Josh. 15. 2. and describes the breadth as it generally was Vol. II. Pag. 6. Somorrha The South bound of the Rock of Arabia v. II. p. 43 Succoth So called from the booths Jacob built there Gen. 33. 17. was in the Vale of Peraea opposite to Zartanah and perhaps might give the name of Scythopolis to Bethshan which was near to Zartanah There was the Valley of Succoth Psal. 60. 10. in Moab or Peraea v. I. p. 18 63. v. II. p. 81. 493 Vid. Bethshan Susitha anciently called Mazi v. II. p. 84 Vid. Hippo. Sycaminum probably the Shikmonah in the Talmudists a Town on the Sea-coast of Phaenicia betwixt Doron and Carmel and perhaps the same with Caphar Hananiah that divided between Upper and Nether Galilee v. II. p. 56 57 58 Syria anciently called Aram which was divided into several Kingdoms as Aram-Naharaim Aram-Zobah Aram-beth-Rehob c. Psal. 60. Title 2 Sam. 10. 8. And so Syria was of large extent its breadth being from Selucia Pieriae to Zeugma on Euphrates Five hundred twenty five miles and did include in it all the Country of the Jews both within and without Jordan Matth. 4. 24. as being within the Jurisdiction of the Roman Governor of Syria and by the Jews was all of it accounted as Canaan in respect of its priviledges It was divided in the Notitia into Syria on Euphrates and Syria Salutaris Vol. I. Pag. 63. Harm Sect. 21. p. 19 113 645. v. II. p. 64 294 686. T. TAbor Mount called by Josephus Itaburion was thirty Furlongs high It lay as it were in the midst betwixt the Coasts of Samaria and Upper Galilee Having on this side Issachar of which it was the utmost bound North Josh. 19. 22. toward Samaria and on that side Zabulon toward the aforesaid Galilee and so is misplaced in the Map by mistake It was two Leagues East from Nazareth and about ten miles from Capernaum The Tabor usually shewn to Travellers agrees not with that of Josephus Vol. II. Pag. 57 369 370 495 496 Tabor Plain 1 Sam. 10. 3. perhaps the Methbara of the Gemarists v. II. p. 499 Tadmor 1 King 9. 18. It may be questioned whether it be the same with Tamar or Engeddi Josephus saith the Greeks call it Palmyra and so the vulgar Interpreters read it v. II. p. 7 311 Tahath the three and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Tamar Vid. Engeddi Tanis said to be the Pithom Exod. 1. 11. by the Targum from hence one Mouth of Nilus is called Taniticum It s deriv'd from Tin which among the Chaldees signifies Mud. v. II. p. 290 Tarah the Four and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Taricheae A Town in the Lower Galilee South-west of the Lake of Genesareth over-against Gamala and thirty Furlongs from Tiberias v. I. p. 359. v. II. p. 57 67 68 71 83 308 Tarnegola the Upper is above Caesarea Philippi at the neck of Anti-Libanus and is accounted by the Jews the Bound of the Land Vol. II. Pag. 312 517 Tarshish A City that was in the Dominion of Nineveh in the time of Jonah v. I. p. 97 Tarsus A City in Cilicia and a Free Town of the Romans Here St. Paul was born and here was an University in which were Scholars no whit inferior to Athens v. I. p. 790. v. II. p. 664 Tekoa in the Tribe of Judah South of Jerusalem and Bethlehem being distant from the former twelve miles from the later six Bonfrer It was the Birth-place of Amos and famous for the best Oyl There was a Wilderness near to it v. I. p. 95.
v. II. p. 50 295 Telithon A City in Moab Josephus v. II. p. 316 Tetrarchy not a fourth part of a Kingdom for Syria had seventeen c. but rather a Principality that was in the fourth rank of Excellency in the Roman Empire as Emperors Proconsuls Kings Tetrarchs Vol. I. Pag. 452 Thebais in Egypt was famous for Myrobalanum Pliny v. II. p. 352 Thessalonica A City in Macâ—donia v. I. p. 295 Tiberias City in the Lower Galilee formerly called Rakkath Josh. 19. 35. but named Tiberias by Herod in honor of Tiberius The Ground of it was before a Burying-place but pleasant having the Lake of Genesareth as a Wall on one side and a little from Jordan being at the Efflux of that from the Lake and not in the middle of the Shore of the Lake as the Maps It grew to be the prime City of Galilee and indeed of all Israel having thirteen Synagogues and an Academy Here was collected the Talmud and here was the tenth and last Session of the Sanhedrim It was from Scythopolis fifteen miles from Hippo three from Gadara six from Zipporis eight or nine It was famous for its Medicinal Waters v. I. p. 368 369. v. II. p. 56 57 67 68 69 72 308 515 Tigris River where it riseth and runs slower was called Diglitus where swifter and lower Tygris v. II. p. 800 Timnath or Thamna one in Judea and another of Samson in Dan. There was also a third called Timnath-Serah Josh. 24. 30. in Mount Ephraim where Joshua was buried v. II. p. 373 Tiphsah not far from Tirzah where Menahem exercised great severity 2 Kings 15. 16. v. I. p. 99 Tirathala A Village near Gerizim where the Jews met an Impostor amongst the Samaritans Simon Magus as like as any that promised to shew them Holy Vessels which Moses with his own hand had hid in Gerizim v. I. p. 818 Tirzah 1 Kings 14. 17. perhaps the same with Shechem v. I. p. 78 Toshab A City from whence Elijah was called the Tishbite as say the Targums which is far fetched perhaps rather from Toshbi which denotes no other than a Converter to which Malach. 4. 5. seems to have alluded v. II. p. 382 383 Tres Tabernae Acts 28. 15. in Italy three and thirty miles from Rome and betwixt that and Appii Forum v. I. p. 3â—2 Trachonitis was a Province and Tetrarchy or rather part of a Tetrarchy in Syria anciently called Argob or Regab being North of Peraea and East of Batanea And was so called saith Tyrius from Dragons or secret lurking-places which were so called which this Country did abound in the Inhabitants living upon Robbery or it might be so called from Tracbones which saith Strabo were two Mountains beyond Damascus and might be so called from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies weariness in regard of the difficulty of passing them v. I. p. 453. v. II. p. 81 316 361 364 366 Troas Acts 20. 6. in Lesser Asia and in the way from Ephesus to Macedonia v. I. p. 316. Troglodytes were a People that dwelt in Caverns and Holes and were both of the North of the Land of Israel and the South Pliny saith Troglodytis had excellent Myrobalanum v. II. p. 352 366 Tsok was the Rock from whence the Goat Azazel was cast it was near Beth-horon twelve miles from Jerusalem v. II. p. 50 Tyre There were divers Towns called by the name of Tsur or Tyre because built in a Rocky place As 1. The noble Mart of Phoenicia which had Bounds with old Tyre nineteen miles about and extended its Territories South as far as Ptolemais and gave name to the Tyro-Sidonia which reach'd as far as Caesarea-Philippi and Chabul 2. There was a Tyre which was between Arabia and Judaea beyond Jordan and Josephus joyns Tyrians with Gadarens c. 3. There was another in Chabul v. II. p. 10 58 59 312 322 369. V. VAlley of Salt near Edom Psal. 60. Tit. Vol. I. Pag. 63 Ur A City of the Chaldees Gen. 11. 28. v. I. p. 11. Usha or Osha A City over-against Sepharaam from which it was a double Sabbath-days journey Here the Sanhedrim sat v. I. p. 365 368. v. II. p. 76 Uz The Country of Job so called from Uz the Son of Nahor Gen. 22. 21. v. I. p. 23 Z. ZAbulon Tribe was North of Issachar It s Latitude was North and South and contained about â—ight miles It s length was East and West fromward the Sea of Genesareth not including it to Carmel and the Great Sea v. I. p. 21. v. II. p. 58 66 Zalmon Judg. 9. 48. A Mountain or some Tract in a Mountain near Sychem Vol. II. Pag. 310 Vid. Dalmanutha Zalmonah The Five and thirtieth Mansion of the Israelites in the Wilderness It signifies the place of the Image because of the Brazen Serpent It was called also Maaleh Acrabbim or the coming up of Scorpions Josh. 15. 3. v. I. p. 36 Zarah A City of Moab Josephus v. II. p. 316 Zared Valley or Brook between Jie-Abarim and Arnon v. I. p. 36 Zarephath Vid. Sarepta Zaretan or Zartanah in Manasseh in the Plain of Jordan not far from Bethshan and twelve miles from Adam betwixt which the Waters were divided Vol. II. Pag. 82 637 Zeboim One of the Cities destroyed with Sodom South of Lasha and North of Adma on the North Point of the Lake v. II. p. 296 There was a Mountain also of that name v. II. p. 51 226 Zedekiah's or Zodekath's Dens or Caves not a few miles in measure v. II. p. 88 294 366 Zemarites were Canaanites and by the Targums are called Chamatsi and they think them so called because they labored in Wooll v. II. p. 328 Zephath A Town in Upper Galilee Vol. II. Pag. 77 Zer neighbor to Ziddim Vid. Ziddim Zeriphin Gardens near Jerusalem v. II. p. 52. Zeugma The East-bound of Syria on Euphrates Vid. Syria Ziddim Josh. 19. 35. otherwise called Caphar-Chittaia a Fortified City not far from Tiberias or Magdala v. II. p. 71 Ziglag in the South of Judah 1 Sam. 30. 1. v. I. p. 59 Zin Wilderness Num. 34. 4. so called from the Mountain Zin or Mountainous Tract as that was called from the Groves of Palms It was part of the Wilderness of Paran and the South bound of the Land It had in it Metallick Mines v. I. p. 27. v. II. p. 8 88 325 Ziph Desert in Judah v. I. p. 57. v. II. p. 295 Zipporis so called because situated on an Hill or Kitron Judg. 1. 29. the biggest City in Galilee and for sixteen miles round pleasantly situated It was from Tiberias twenty miles from Chippar twelve and in the middle between Caphar-Uthni and Caphar-Hananiah which were thirty miles asunder It was the ninth place where the Sanhedrim sat v. I. p. 368. v. II. p. 58 74 249 515 Zoan Numb 13. 22. the best Country of Egypt v. II. p. 46 Zoar Gen. 19. 20. in Moab Long. 67. 20. Lat. 30. 30. Four miles from Sodom on the South end of
thought not so honorably of any Version as they did of the Hebrew Bible 803 804 Village a Village was where there was no Synagogue 87 Villages Cities and Towns distinguished 333 334 Vine whether not that Tree in Paradise which was forbidden to Adam 346 Vinegar was the common drink of the Roman Souldiers 477 Virgins Saint Austin's determination about chaste Matrons and Virgins ravished by the Enemy when they broke into the City what 1095 Umanus a Mountain where situate 516 Uncircumcised many among the Jews both Priests and People were uncircumcised Page 760 Unclean with a touch what p. 164. Of all uncleanness Leprosie was the greatest p. 165. Meats unclean what p. 199 200. Unclean and Prophane or Polluted distinguished 199 200 Universities the Cities of the Levites were Universities the Priests were maintained there by Tyths 86 Unlearned Men how they may know the Truth among various and different opinions 1287 Unregenerate Men whether all alike may be said to be of the Devil 1307 Until signifies either concluding or excluding 1235 Vow of Jephtha how to be understood whether he did or did not Sacrifice his Daughter p. 1215 to 1218. Very great care prudence and piety should be used in making a Vow p. 1218. The Vow in Baptism whether obligatory to Infants 1221 Vows difficult to be kept the Casuist Rabbins did easily absolve p. 703. Vows of Consecration and Obligation or Prohibition what 200 201 Urim and Thummim p. 336. What they were and the manner of the inquiry by them p. 1067. Urim and Thummim Prophesie and Revelation were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Usha famed for Decrees made and other things done there by the Jewish Doctors 76 W. WAshing of Hands this was a great mystery of Pharisaism and abounded with nicities p. 199 200. Washing and plunging their Hands what and how they differ p. 344 345. Washing of Hands of how great esteem among the Jews p. 431. Washing of Cups and Platters what p. 431 432. Washing after touching a dead body what Page 790 Watches in the night were three 198 Water the custom of fetching water at the Fountain Siloam and pouring it on the Altar what 1039 Water Gate where situate 510 Water Offering used at the Feast of Tabernacles how performed whence derived and what the meaning of it 560 Water Purifying how curious the Jews were in performing it 34 Ways in the Land of Israel their breadth 323 Wedding to go to a Wedding was reckoned among the works of mercy 246 Week the Days thereof how reckoned by the Jews by the name of first and second of the Sabbath and so on 274 Whiting of the Sepulchres what 235 Whoredom strangely committed under the pretence of Burial 323 Wicked their prosperity did once occasion both weeping and laughing 706 Wicked Men's sins are set down in Scripture that we may avoid them p. 1306. Their wicked Actions shew they be of the Devil p. 1307. Wicked Men long suffered of God is sometimes not the goodness of God to them 1311 Wicked One that wicked One put for the Devil and why he is so called 1306 1307 Widdow gadding about what and what wickedness such run upon p. 123. Widdow where she dwelt in her widowhood 309 Wild-beasts why God did not drive them out of Canaan as well as he did the Canaanites p. 1224. England happy in wanting Wild-beasts p. 1224. Wood devoured is put for Wild-beasts devoured 1224 Wilderness sometimes signifies Fields or Country in opposition to the City sometimes a Campain Country where the ground was not distinguished by Fences sometimes the deserts p. 113 294 295. Wilderness of Judah and of Judea distinguished p. 295 c. A Scheme of the Wilderness of Judah or Idumea adjacent p. 296 297. The Wilderness of Judea where John Baptist was what It was full of Inhabitants Page 296 297 Will and Power of God being well understood and submitted to take off carnal Atheistical Disputes 1320 1321 Wine the Jewish Doctors say that to drink a quart of Wine makes one drunk and so much every one of them drank in their Sacred Feasts judge then how soberly they carried it in those Feasts if they mingled not much water with their Wine p. 61. Wine and Myrrhe used to be given to those that were to dye to make them insensible 267 Wisdom fourfold what 743 Wisemen from the East what their Names and what their Country p. 108 109. Wisemen they were in likelihood Doctors and Scribes in the Sanhedrim but not Members of it like our Judges in the House of Lords 422 Wish Paul wisheth himself accursed for his Brethren the Israelites a strange wish what the meaning of it 1293 1294 1296 Witches a famous Story of eight Witches at Ascalon 14 15 Witness or Testimony was of three sorts vain standing and of the words of them that agreed 355 357 Witnesses false Witnesses what p. 262. They were to suffer the same things which their perjury designed to have brought upon others 263 Women as well as Men under the vail of Sanctity and Devotion practised all manner of wickedness p. 123. Women were exempt from very many Rites in the Jewish Religion which the Men were obliged to p. 123. The Women in Israel were generally Sorceresses p. 244. Whether Women had any Office in the Temple p. 394. There were Women of ill Name among the Jews and several sorts of them p. 414. Women labouring in the Lord and being Servants of the Church what p. 775. What a reproach it was for Women not to be married 1216 1217 Wonder Man is a wonder 1225 Wood devoured put for Wild-beasts devoured 1224 Word as Christ is called The Word of the Lord doth frequently occur amongst the Targumists p. 519 5â—0 How the Spirit worketh by the Word 1152 Word of God not his Providence is the Rule for Men to go by 1276 Working or not working on the Passover Eves the Galileans differed from the Jews about it 78 World how the Jews divided it p. 1. World put for the Gentiles p. 1. How taken by the Jewish Schools p. 534. The World was to be renued at the coming of the Messias p. 220. Saints judging the World expounded against the Fifth Monarchists p. 753. Old and New World doth generally signifie in Scripture the Old Law and New Gospel proved p. 1074 1075. The original of the World strangely misapprehended by some Heathen Philosophers p. 1320 1321. Why God made the World seeing he will mar it in time p. 1322. The World was created in September p. 1322 c. World to come this was a Phrase in common use to oppose the Heresie of the Sadducees who denied immortality it always signified the times of the Messias 190 240 Worms to be devoured by Worms was reckoned an accursed thing only befalling Men of greatest impiety Page 684 Worship of the Jews in the Temple was Sacrificing Washing Purifying c. and worship in the Synagogues was Reading Preaching Hearing and Praying
Father who was properly called Absolom is called Uriel which hath very near affinity in signification with Ner and Esâ—baal men of the stock and family of Saul Although Abijah and Judah were very wicked yet God in this quarrel owneth them for the Kingdom of Davids sake which he had setled and for Religions sake which was extant and in practice at Jerusalem though much corruption mingled with it Abijah recovereth Bethel of Jeroboam 2 Chron. 13. 19. but destroyed not the Idolatry there for which it may be God shortned his reign and days 2 CHRON. XIII all JEROBOAM warreth with World 3047 Abijah 1 Ieroboam 18 Division 18 Abijah continually he bringeth Abijah 2 Ieroboam 10 Division 19 800000 men into the field to fight for Idolatry but half so many of Judah slay 500000 of them 1 KING XV. ver 9. to ver 16. 1 CHRON. XIV ver 1 2. World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 AS A reigneth in the twentieth of Jeroboam and by this it is apparent that the three years of the reign of Abijah are counted only current World 3050 Asa. 2 AS A doth uprightly in the sight of the Lord though he were educated and brought up by his Idolatrous grandmother Ieroboam 21 Nadab 1 Division 21 Maacah and therefore she said to be his mother 1 King 15. ver 10. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA who began to reign this year proved a desperate enemy to Asa but seven years Asa was quiet from him Baasha 1 for Baasha coming to the Kingdom by a Conspiracy against the King must needs have some time and pains to settle and confirm himself in it and so his imployment at home about this business giveth Asa rest and respite a long time The land was quiet in his days ten years 2 Chron. 14. 1. that is the three years of the beginning of his own Reign before Baasha was King and seven years of the Reign of Baasha 1 KING XV. verse 25. to 32. JEROBOAM is rid of his World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 scourge Abijah He liveth and dieth in his Idolatry and so do all the Kings of Israel after him And herein are they and the Kingdom of the ten Tribes like the Papacy revolters from and opposers of the true Religion NADAB reigneth in the World 3050 Asa. 2 second year of Asa even while his Father Jeroboam is alive Ieroboam 21 Nadab 1 Division 21 1 King 15. 25. for God smote Jeroboam with some sad diseases that he could not rule the Kingdom 2 Chron. 13. 20. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA slayeth Nadab and reigneth in the third of Asa 1 King 15. 28. Baasha 1 He destroyeth Jeroboams House Jeroboam himself is alive this year and if he escaped the sword of Baasha yet died he not long before that Sword destroyed his family Jeroboam was so broken by Abijah when he lost his five hundred thousand men that neither he nor Nadab could recover it to disturb Asa in the beginning of his raign nor could Baasha do it for his imployments at home in the beginning of his 2 CHRON. XIV vers 3. to the end And XV. all Asa. 4 Baasha 2 Division 23 ASA in his years of peace Asa. 5 Baasha 3 Division 24 reformeth and buildeth Asa. 6 Baasha 4 Division 25 and fortifieth and listeth an Army Asa. 7 Baasha 5 Division 26 out of Judah and Benjamin of five hundred thousand and eighty thousand men and groweth Asa. 8 Baasha 6 Division 27 strong and prospereth for Asa. 9 Baasha 7 Baasha 8 Division 28 he and the people sought the Asa. 10 Baasha 9 Division 29 Division 30 Lord. World 3059 Asa. 11 Baasha 10 Division 31 Asa and Baasha fall to wars after Asa. 12 Baasha 11 Division 32 ten years quiet and these Asa. 13 wars continue while they two live together 1 King 15. 16 32. World 3062 Asa. 14 Baasha 12 Division 33 Asa destroyeth a million of Cushites World 3063 Asa. 15 Baasha 13 Division 34 At Pentecost this fifteenth of Asa 2 Chron. 15. 10. he maketh a thorow Reformation upon the Council of Azariah a Prophet and the people enter into a Covenant and an Oath to destroy those that would not leave their Idols to seek God This Oath un-Queens the Kings Grandmother for her Idolatry past she must dye if she do the like again In the Story of the Reformation wrought by Asa it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 15. 12. He took away the Sodomites or the men that prostituted themselves to Sodomy and the women that kept brothel houses against a plain and express Law Deut. 23. 17. These Sodomites seem to have been some remnant of the Canaanites that were left in the Land and that followed the Canaanitish filthiness not any remnant of the City Sodome but called Sodomites because they followed the abomination that City In 2 King 23. 7. there is mention of Sodomites houses that were by the House of the Lord. Probably houses of Jebusites that stood near to the Mount of the House of the Lord for that Mount was purchased from Ornan the King of the Jebusites King there when David conquered Jerusalem 1 KING XV. ver 27 28 29 30 32 33 34. Asa. 4 Baasha 2 Division 23 BAASHA the son of Ahijah Asa. 5 Baasha 3 Division 24 performeth against the Asa. 6 Baasha 4 Division 25 house of Jeroboam what the Prophet Asa. 7 Baasha 5 Division 26 Ahijah had denounced against it yet forsaketh he not Asa. 8 Baasha 6 Division 27 that Idolatry of Jeroboam for Asa. 9 Baasha 7 Division 28 which he himself had been raised an Asa. 10 Baasha 8 Division 29 instrument to destroy that Asa. 10 Baasha 9 Division 30 House World 3059 Asa. 11 Baasha 10 Division 31 Baasha now setled in his Kingdom Asa. 12 Baasha 11 Division 32 beginneth to bussle and to disturb Asa with inroads upon his Country World 3062 Asa. 14 Baasha 12 Division 33 He seeth the special assistance World 3063 Asa. 15 Baasha 13 Division 34 of God to Asa against the Cushites yet will he still be an Enemy to him 1 KING XV. ver 16. to ver 23. World 3065 Asa. 16 Baasha 14 Division 35 ASA bringeth dedicate things Asa. 17 Baasha 15 Division 36 into the Temple This seventeenth year of Asaes reign is called the six and thirtieth year of his Kingdom 2 Chron. 15. 19. And there was no war more unto the five and thirtieth year of Asaes Kingdom And 2 Chron. 16. 1. In the six and thirtieth year of Asaes Kingdom Baasha King of Israel came up The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood of the time of Asaes reign but the Kingdom of Asa distinct from the Kingdom of Israel That it cannot be understood of the time of Asaes reign appears by this because Baasha was dead many years before the six and thirtieth year of Asaes reign