they sought it not and how much more shall they that we are now to bring upon the scene that sought and wooed it with their utmost pains §. 1. The rebellion of some Jews There were in Neardaa the residence and University of the Jews in Babylonia two brethren named Asinaeus and Anilaeus or in their proper language Chasinai and Chanilai These two their Mother their Father being dead had put to a trade and to a Master for the making of sails or other tackle for ships The sturdy youths having one day given their Master some offence and he them some blows did take the matter in such high scorn and disdain that they resolve not only to overrun their Master but indeed to run over all Mastership whatsoever They therefore getting away all the Arms their Masters house would afford betake themselves to a strong place in an Island of Euphrates and there publish and proclaim their rebellious resolution Young men flock in to them apace men of the same desperate minds and fortunes and after building some Castles in the air of future expectations they begin to build a Fort in the Isle for their present security and rendevouz They then command the neighbour Towns to pay them Tribute which the numerousness and resolution of the Commanders made them that they durst not disobey The Governor of Babylonia thinking to quel this growing evil before it should be too strong cometh secretly upon them on the Sabbath day thinking to involve them in their own superstition into the trap that he had prepared for them But the furious youths were not so over-religious as to be kild in devotion nor did they prize the Sabbath above their own lives but for all it was that day they are resolved to fight and they fight resolvedly and kill and rout and soil the forces that made no other account but of victory Artabanus King of Parthia hearing of the power of this newborn Army and the resolution of those upstart Captains and considering how advantageous it might be for his own affairs to have them sure and firm unto himself he sendeth for the two Brethren with assurance of their safety whereupon they come to him and are Royally and bravely intertained by him and when Abdagasis the General of his Army would have slain Asinaeus treacherously the King forbad him sent Asinaeus home with rich gifts and the Government of Babylonia committed to him There he grew greater and greater in power and honour and stood in high repute both with the Babylonians and the Parthians and had all Mesopotamia at his command And thus continued these Brethren in pomp and height for fifteen years together till a miscarriage of Anilaeus began to cloud and eclipse their prosperity For Anilaeus having slain a Parthian Peer that he might enjoy his Lady and she when she was now his wife using her ancient Idolatry as in her first husbands days this became a double offence to his chiefest friends namely for that he had married an Heathen and for that she continued still in her Idolatry They seriously admonish Anilaeus of the matter but he slew one of the chiefest of them for his home-reproof and admonition Therefore the rest address themselves to Asinaeus and demand the vindication of their native Laws and Religion he rebuketh his Brother Anilaeus and is therefore poisoned by the Parthian Lady because that her husband might be from under rebuke and might be commander of all He being now so indeed first invadeth the Country of Mithridates son in Law to Artabanus and forrageth that and by a surprizal getteth Mithridates prisoner yet sendeth him home again to his own possessions having hardly delivered him from his Souldiers fury that they did not kill him Mithridates sensible of the disgrace of his usage for they had set him naked upon an Ass and instigated by the haughty and revengeful spirit of his wife raiseth what force he can get and giveth Anilaeus battel and routeth him But Anilaeus himself escaping and recruiting an Army of dissolute and resolute fellows again he beginneth to spoil some Towns of the Babylonians but the Babylonians finding a fit opportunity fall upon Anilaeus and his troop and slew many of them and Anilaeus himself among the rest This bridle and curb of the Jews which had lain so long and so heavy upon the Babylonians being now taken off they begin now to rise up and to curb and oppress the Jews who for their safety flee to Seleucia and there they reside quietly for the space of five years but in the sixth year a hot Plague driving the rest of them that had staied behind at Babylon into Seleucia also providence did as it were bring them all thither together to execution for a quarrel being first between the Greeks and Syrians that dwelt in that City and the Syrians getting the better through the help of the Jews at last Greeks and Syrians joyn both together against the Jews and destroy fifty thousand of them And this was a second notable vengeance that hath ovetaken that Nation since the murder of the Lord of Life THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST XLIII And of the Emperor CLAUDIUS II. Being the Year of the WORLD 3970. And of the City of ROME 795. Consuls Claudius II. C. Largus ACTS CHAP. IX Vers. 28. Great dearth throughout all the World which came to pass in the days of Claudius Caesar. THAT this famine was in the second of Claudius we have shewed before not only out of Dion the Roman Historian but even by necessary collection from other things Now whether it proceeded from want of Rain or from what other cause it is not determinable it appeareth by Suetonius that it came to this height through a continued sterility of the ground which it seemeth had been some years together This year was Helena the Queen of the Adiabeni present at Jerusalem and her presence there was a happiness to the City for from Cyprus and Alexandria she sent for Provisions and distributed them among the people when divers had perished of famine before Vers. 30. Sent it to the Elders by the hands of Barnabas and Saul §. Pauls rapture into the third Heaven Although it be not mentioned in this Chapter that Paul went up to Jerusalem but was sent only with provisions to the poor brethren in Judea yet have we also proved before that at this journey he had his trance in the Temple Acts 22. 17. and in that trance he was rapt up into the third Heaven The story of which he himself relateth 2 Cor. 12. 2. I knew a man in Christ above fourteen years ago whether in the body I cannot tell c. And there he relateth also the story of the messenger of Satan buffeting him and himself praying and God giving him a gracious answer all which we shall explain by Gods permission in another place In this trance God bids him get out of Jerusalem and gives him
is exceedingly delighted with and given to the cruelty of the Sword-plays in which he swept away a world of Servants and Freemen that had been accusers of their Masters in the time of Caius And which was most ridiculous he caused the statue of Augustus to be removed out of the place because it should not behold such bloody work being inhumanely himself delighted in that butchery which he thought too barbarous for a brazen statue to look upon These bloody spectacles brought him to an habit of cruelty which was augmented and hardened in him by the damnable counsels of his Empress Messalina a woman wicked above parallel or expression and by the spurrings on of other sycophants C. Appius Silanus is put to death because he refused to incestuate Messalina when she desired him for he had married her mother but because Claudius must not hear of this beastly cause of her displeasure Narcissus a freeman of the Emperor accused him for this that in a dream he had seen Appius slay the Emperor Upon his death the people began to expect no more goodness from Claudius at all but gave him up for a Tyrant like the two that had gone before him whereupon Annius Vincianus and Futius Camillus Scribonianus and others conspired against him but being deserted of their souldiers in the enterprize they are glad to end their lives by their own hands that they might escape the executioners Messalina and Narcissus and others of their faction using the stupid folly of the Emperor to the compassing of their own wills involve in false accusations and in miserable deaths an infinite multitude of men and women honorable and inferior of all qualities and conditions according as the spleen of any of them moved or was provoked Among them that thus perished Arria the wife of Caecinna is upon record for her Roman valour for when her husband trembled and was afraid to slay himself she took the sword out of his hand and fell upon it and gave it him again reeking with her blood with these words Behold boy how I feel no pain And now saith my Author were matters come to such a pass that nothing was reputed a greater vertue than to die valiantly and like a Roman To such a cruelty had custom and evil counsel brought him that of himself was of a reasonable gentle nature but wanted constancy and discretion to manage it THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST XLIV And of the Emperor CLAUDIUS III. Being the Year of the WORLD 3971. And of the City of ROME 796. Consuls Claudius Caesar III. L. Uitellius ACTS CHAP. XII Vers. 2. And he killed Iames. §. 1. The Martyrdom of James the great WE are now come to the time of Great James his death For Agrippa coming the last year into Judea as we saw from Josephus and it not being probable that he should do this exploit before Easter as the circumstances told us we may justly take this year for its proper time and place Now about that time saith St. Luke Herod the King the Syriack addeth who is called Agrippa stretched forth his hands to vex certain of the Jews and he killed James the brother of John with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the days of Claudius Caesar. Now what should be the incentive of the spleen of Agrippa against the Church is not specified it may well be supposed it proceeded from that his Ceremoniousness and strict observance of Mosaick Rites which is mentioned by Josephus Concerning the Martyrdom of James under this his spleen we will content our selves with the words of the Text He killed James the brother of John with the sword accounting all other additional circumstances which may be found in officious Authors to be nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Cleniens his Hypotyposeon concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that he lived and died a Virgin and that by * * * Tom. 2. Iulii 25. Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdom was shipped by Ctesiphon and his fellow-Bishops for Spain that the Ship in six days was directed thither without Pilot or Compass but only by the influence of the Corps that it carried That at the landing the body was taken up into the air and carried near the place of its burial twelve miles off That Ctesiphon and his fellows werâ led to it by an Angel And more such trash that it is but labour lost either to read or mention §. 2. The Apostles Creed The Creed was made upon this occasion saith a a a De Institut Cleric l. 2. c. 56. extat in Auctario ad Biblioth Patrum âol 620 Rabanus Maââ¦s as our Ancestors have delivered unto us The Disciples after the Ascension of our Saviour being inflamed with the Holy Ghost c. And being charged by the Lord to go to all Nations for the preaching of the Gospel when they are to part one from another they first make a common platform among themselves for their future preaching Lest being severed in place divers and different things should be preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the Holy Ghost they compose a short platform for their preaching conferring together what they thought And this they appoint to be given to them that believe and to be called Symbolum c. Thus he and very many others with him conceiving that the Apostles supplied not only the matter of the Doctrine contained in the Creed but the very form and words also For Peter said say they I believe in God the Father Almighty John The maker of Heaven and Earth James And I believe in Jesus Christ his only Son our Lord. Andrew Which was conceived by the Holy Ghost born of the Virgin Mary Philip Suffered under Pontius Pilate was crucified dead and buried Thomas He descended into Hell the third day he rose again from the dead Bartholomew He ascended into Heaven sitteth at the right hand of God the Father Almighty Matthew From thence shall he come to judge both the quick and the dead James the son of Alpheus I believe in the Holy Ghost the Holy Catholick Church Simon Zelotes The communion of Saints the forgiveness of sins Judas the brother of James The resurrection of the flesh Matthias The life everlasting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of b b b Tom. 10. col 849. Austen but apparent that it is not his by this that here is reckoned the descent into Hell which in his book c c c Tom. 3. p. 143. de Fide Symbolo is quite omitted Now were this
and all destroyed before Christ came in the flesh as is apparently to be observed there They were the Babylonian Mede-Persian Grecian and Syro-Grecian and after them rose the fift this of the Roman And which is observable and which may be observed out of Roman Records It began most properly to be a Monarchy that very year that our Saviour was born as might be shewed out of Dion c. if material and so Christ and this Roman Beast born and brought forth at the very same time Well the Devil gave his Seat and Power to this Beast this City If you look for any thing but Devilishness and mischief from it you look for Grapes of Thorns and Figs of Thistles True there was in the beginning of the Gospel a flock of Christ there holy and their Faith famous Rom. I. 8. but poor men they were underlings and of no power We speak of Rome in its pomp and power acting in its authority and dominion as it ruled over all the World and as it was invested in the Authority and Seat of the Dragon himself And why did the Devil give his Seat and Power and great Authority to it You may easily guess for what viz. that it should be an enemy to that and them to whom he himself was chiefly an Enemy Christ and his Gospel and his People We cannot say that Rome conquered Nations and subdued Kingdoms by the power of the Dragon so properly as that Rome fought against Christ and his Gospel and People by the power of the Dragon And this was the very end why the Dragon gave him his Seat and Power And that City hath done that work for her Lord and Master the Dragon as faithfully zealously constantly as the Dragon himself could have done For indeed the spirit of the Dragon hath all along acted her and been in her The first cast of her office for her Master and which shews what she would do all along for him was that she murthered Christ himself the Lord of life I said before that it is not said of the Monarchies before that the Dragon gave his power and his seat and great authority to them nor indeed could it so properly be said of them as of Rome For the Dragon had something for Rome to do which they did not could not viz. to murther the Saviour of the World the Lord of Glory In Rev. XI 8. where mention is made of the witnesses Prophesying and being martyred it is said Their dead bodies shall lie in the street of the great City which spiritually is called Sodom and Egypt where also our Lord was crucified When you hear of the City where our Lord was crucified you will think of Jerusalem but when you hear of the great City this Apostle teaches us to look at Rome And who can but observe that which our Saviour himself saith concerning himself Luke XVIII 32 33. The Son of man shall be delivered to the Gentiles and shall be mocked and spitefully entreated and spitted on And they shall scourge him and put him to death Who was it that so spitefully entreated and put to death the Son of God The Gentiles And who those Gentiles The Evangelists tells you who Pilate the Roman Governor and the Roman Souldiers and that by the Authority and Tyranny of Rome and in the cause of Rome that would have no King but Cesar. There were two Nations that had a hand in the conspiracy of Christs murther the Jew and the Roman and whether of them deeper in the murther The Evangelists tell and the Jews themselves tell that the Roman must do it or it could not be done Joh. XVIII 31. Pilate said unto them Take ye him and judge him according to your Law the Jews therefore said unto him It is not lawful for us to put any man to death Therefore thou must do it or it will not be done And he did it And now as Hannibals father brought him to an Altar and engaged him in an oath to be an enemy to Rome so let me bring your thoughts to Christs cross and engage your hearts in such another enmity Christian it was Rome that murthered thy Saviour and need I to say any more As oft as you read repeat the History of our Saviours bitter passion remember Rome for it was Rome that caused him so to suffer and Pontius Pilate brought him to it by the Authority of Rome And the very frame of the Article in the Creed Suffered under Pontius Pilate hints you to observe and remember such a thing For if it had meant to intimate Christs sufferings only it had been enough to have said He suffered without saying any more but when he saith He suffered under Pontius Pilate it calls you to think of that Power and Tyranny by which he suffered viz. the Power and Tyranny of Rome which Pontius Pilate the Roman Governor acted and exercised And here let us argue with a Romanist according to the cue of his own Logick He saith Peter was at Rome c. Ergo. We argue likewise Pilate was at Jerusalem c. Ergo. Here was a sad beginning and that which speaks plainly why it was that the Devil made Rome his Deputy and invested it in his Seat and Power viz. that it might murther his great enemy the Lord Christ. And this was but too plain a prognostick what it would do to the members of Christ in succeeding generations which how it did there are so many thousand stories written in blood that I need not to mention them I might begin with the Ten Persecutions raised by the Heathen Emperors against the Professors of Christ and his Gospel wherein so many thousand poor Christians were destroyed with the most exquisite torments that could be invented and whereby that City and Empire shewed how zealously it wrought for its Master and would not spare the dry tree when it had cut down the green would not spare Christ in his members who had so little spared him himself in his own person But a Papist will say True indeed Heathen Rome was even as you say but Papal Rome is of another kind of temper It is the Church of Christ the Mother Church the chief of Churches It was Babylon and Sodom and Egypt in the Heathen Emperors time and the seat of the Devil but under the Popes it is Jerusalem Sion and the City of God I should ask him that pleads thus one question and ere ever I should turn Romanist I I. would be resolved of but I doubt the infallible chair it self is not able to resolve it and that is this Whence it is that since the Jew that had a hand in murthering Christ hath laid under a curse ever since and hath been utterly cast off of God for it and is like to be to the end how comes it to pass that the Roman that had a hand as deep in that horrid act if not deeper should be so blessed as to be the only people and
652. The High Priest and President of the Sanhedrim compared together and the High Priest shewed to be the greater Officer p. 681. Whether the Decrees of the Sanhedrim were of authority among the Jews in Countries abroad p. 681. It had four kinds of Death in its power what they were p. 683. The Fathers of the Sanhedrim were to be skilled in many Languages p. 782. Why they departed out of the Council House before the destruction of Jerusalem p. 1111 1116. The Sanhedrim was esteemed a bloody Court if they put one Man to death in seventy years 1113 Sarah was Abraham's Brothers Daughter 666 Sarepta and Zarephath whether the same and where situate Page 368 Satan why he was let loose p. 1172. How when why and how long let loose by Christ. p. 1172 1173 1174. He did much mischief those thousand years he was bound p. 1174. His great work is to deceive p. 1174 c. His Master-piece is to cheat Men in matters of Religion p. 1175 to 1178. How he deceived the World under Heathenism and under the Gospel p. 1193. The reason why Satan taketh not away our lives when he pleaseth 1209 Saved its possible to dye for sin and by a divine judgment and yet be saved 1225 1226 Saviour Rome was guilty of our Saviours death as much as Jerusalem proved 1109 Saul and Paul his Hebrew and Roman Name and why he had two Names 687 Scape Goat what kind of Man went with him into the Wilderness p. 35. How he was sent out and whither from Jerusalem 50 Scholars of the wise Men what 124 Schools of the Prophets were little Universities or Colleges of Students their Governour being some Venerable Prophet inspired with the Holy Spirit to give forth Divine Revelations c. 86 Scopo and Scopus the View called Zophim what 41 Scribes used for every one that was learned and employed their time in writing referring to the Law p. 110 111. Scribes of the people were Members of the Sanhedrim p. 110 111. The Scribes and Pharisees laboured among the people for respect and by respect for gain which they did as First Doctors of the Law instilling into the people this notion That a wise Man that was one of themselves was to be respected above all mortal Men. p. 234 c. Secondly Under a pretence of mighty devotion especially long Prayers p. 234. Scribes was a general Title given to all the Learned part of the Jewish Nation p. 421. The first Original of the word what p. 421. The Doctors of the Sanhedrim were so called so were others that were in the Sanhedrim but not Members of it like our Judges in the House of Lords p. 422. Scribes and Pharisees are terms sometimes confounded and sometimes distinguished p. 433. Scribes or Registers of the Sanhedrim were two the one sat on the right the other on the left hand one writ the votes of those that quitted the other of those that condemned p. 337. Scribes Chief Priests and Elders how distinguished 468 Scripture in it say the Rabbins there is no first and last i. e. the order of the Story does not necessarily determin the time of it p. 666. Humane Learning is exceeding useful nay exceeding needful to the expounding of the Scripture p. 1033. Not one tittle of the Scripture idle p. 1180. The Scripture because of its stile and difficulty requireth all serious and sober study p. 1242 c. Wherein the difficulty of Scripture lyes p. 1034 1035 1095 1243 to 1245 1248. Passages in the Scripture of the New Testament directly contrary to the Old how to be solved p. 1244. The reckoning of Numbers even in the Old Testament are sometimes different from it self reconciled p. 1244. The Difficulty of the Scriptures is not to the discredit but to the glory and majesty thereof p. 1245 1246. It s difficulty consists in several passages in the same words when they may be taken in two senses directly contrary one to another p. 1034 1035 1095 1248 c. The Scripture Text when read to them that understood not the Language it was ever interpreted into the Mother-Tongue p. 688 689. When any Place of the Old Testament was cited by the Jews they delivered it always in the very Original words 694. A Scripture Text and an Opinion distinguished p. 758. It s not unusual in Scripture when the same Story is cited in two places to bring in some difference either in Things Men or Years and that from the highest Reason p. 766. The Scripture Text was usually varied or inverted by the Reader or the Preacher in the Pulpit or the Schools among the Jews with the reason thereof Page 673 Scythopolis or Bethshan a City where situate 57 315 493 Scythopolitan Country what 492 493 Sea of Apamia what upon conjecture 63 Sea of Cinnereth in the Old Testament is called in the New The Lake of Gennaesaret also the Sea of Galilee and the Sea of Tiberias p. 65. Sea of Galilee its length and breadth p. 536. Sea of Sodom what and of what use 6 Seas the Seven Seas according to the Talmudists and the four Rivers compassing the Land what 5 Sebaste a brave City built by Herod just where Samaria stood may be the place called in the New Testament the City Samaria 676 677 Seed of Abraham to be of the Seed of Abraham the Jews supposed was sufficient to fit them for the Kingdom of Heaven p. 533. Being of the Seed of Abraham was much gloried in by the Jews 566 Seed time and Harvest Plowing Sowing Mowing Dressing of the Vines and all the management of the Gardens Grounds Fields and Vineyards lay in the hands of the Fathers of the Traditions so that the Country Men did none of these things but by the Traditional Rule p. 87 88. Seed time and Harvest was early among the Jews 184 185 Separate what it is to be Separate from Christ. 1297 Sepharad rather in Edom than in Spain 368 Septuagint Translation hath in it many errors p. 401 to 404. The Septuagint or the Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. The differing Members of the Septuagint Translators render the same word in differing places in a different way 667 Sepulchres of the Jews described with the whole manner of burying p. 89 90. The whiting of them what p. 235. Their distance from Cities were two thousand cubits 323 Servants how bought and how imployed p. 127. Servants that were Jews how they came to be Servants and how again to be made free called Libertines 663 Seventy Interpreters noted p. 306 312. Seventy or the Greek Interpreters in their rendring the Text sometimes favour the Jewish Traditions and sometimes the common Interpretation of the Nation p. 620. A comparison of the History of the Seventy Interpreters as it is in Josephus and as it is in the Talmudists p. 804 805. They changed thirteen places in the Law p. 805 806. In what value the Version of the Seventy seems
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Manasseh with the letter ãâã ãâã ãâã ãâã ãâã above the word partly for the honour of Moses in the dust and partly because this his
could not relieve themselves Issachar Iair 22 is sluggish and unactive at home as Gen. 49. 14. yet thus active abroad in Iair 23 Tola now and in Baasha in after times 1 King 15. 27. and both in and about the same place Shechem and Samaria CHAP. X. Ver. 3 4 5. World 2797 Iair 1 Iair 2 JAIR or Jairus a Gileadite judgeth two and twenty years he was a man Iair 3 of great honour having thirty sons that were lords of thirty Cities and Iair 4 that rode upon thirty Asses of state like Judges or men of honour as Chap. Iair 5 5. 10. This is not that Jair that is mentioned by Moses as if he had spoken Iair 6 of this man and these Towns prophetically but this is one of the same family Iair 7 and of the same name as Tola that went before him is of the same name with Iair 8 the first-born of Issachar Gen. 46. 13. And whereas it is said by Moses that Iair 9 Jair the son of Manasseh went and took the small Towns of Gilead and called them Iair 10 Iair 11 Havoth Jair Numb 32. 41. Deut. 3. And whereas it is said here that Jairs Iair 12 thirty sons had thirty Cities which were called Havoth Jair it is to be understood Iair 13 that thirty of those threescore Villages that old Jair had conquered and possessed Iair 14 in the time of the first plantation of the land these sons of this Jair being Iair 15 of this line had repaired and brought Iair 16 ELY born in the sixteenth of Jair into the form of Cities and dwelt in Iair 17 Iair 18 them and yet they retained their old Iair 19 name of Havoth Jair for the honour of him that first wan and planted them Iair 20 That old Jair was the son of Segub the son of Prince Hesron by Machirs daughter Iair 21 1 Chron. 2. 22. and so by his father side of Judah and by his mothers of Iair 22 Manasseh CHAP. X. from Vers. 6. to the end JEphtah a Gileadite ariseth a Judge after Jair but there is some scruple first to be resolved and removed concerning his time and the oppression that he was raised to remove It is said vers 6 7 8. that Jair died and the children of Israel did evil again in the sight of the Lord and he sold them into the hands of the Philistims and that year they oppressed the children of Israel eighteen years Now the question is when these eighteen years began and whether they are to be taken for a sum of years apart from the years of the Judges or to be reckoned with them and what is meant by that expression and that year they vexed Israel Answer These eighteen years are to be reckoned together with the last eighteen years of Jair and they began with his fifth year for though he be said to have judged two and twenty years yet it is not to be so understood as if no enemy peeped up in all that time for we shall see the contrary cleared by the Judgeship of Samson but the meaning is that the Lord at the first stirred him up for a deliverer and wrought some great deliverance by him in the beginning of his time and afterward he continued a Judge and one that sought the reformation of his people but he could neither work that to keep them from Idolatry nor work their total deliverance to keep their enemies under but in his fifth year Idolatry broke out in Israel and continued to a horrid increase so in that very year that this Idolatry broke out their oppressours broke in upon them and kept them under for eighteen years and Jair could not help it but it continued so till his death so that the beginning of Vers. 6. is thus to be rendered in Chronical construction Now the children of Israel had done evil again c. This long oppression at last forceth Israel to seek the Lord and to forsake their Idolatry and the Lord findeth out Jephtah for a deliverer CHAP. XI XII to Ver. 8. World 2819 Iephtach 1 JEPHTAH judgeth six years subdueth the Ammonites sacrificeth his own Iephtach 2 daughter and destroyeth 42000 Ephraimites He was the son of Gilead Iephtach 3 by a concubine this was not that Gilead that was Machirs immediate son but Iephtach 4 one that bare the name of that old Gilead and so we observed of Tola and Iephtach 5 Jair before Jair was the chief man in one half of Gilead and Gilead in another Iephtach 6 Jephtah being expelled out of his fathers family for bastardy betaketh him to arms in the land of Tob in Syria and prospereth and thereupon his prowess being heard of he is called home again and made commander in chief in Gilead In his transactions with the King of Ammon he mentioneth three hundred years of Israels dwelling in Heshbon and Aroer c. in which sum five and thirty of the forty years in the wilderness are included in which they were hovering upon those parts although they dwelt not in them it was now three hundred and five years since their coming out of Egypt His vow concerning his daughter may be scanned in these particulars 1. That his vow in general was of persons for 1. he voweth that whatsoever should come forth of the doors of his house 2. Whatsoever should come to meet him now it is not likely nor proper to understand this of Sheep and Bullock for who can think of their coming out of his house much less of their coming to meet him 3. How poor a business was it to vow to sacrifice a Bullock or Sheep for such a victory Therefore his vow relateth to persons and so might it be translated Whosoever cometh forth 2. What would he do with his vowed person Make him a Nazarite He might vow the thing but the performance lay upon the persons own hand Dedicate him to the Sanctuary Why he might not serve there as not being a Levite Sequester him from the world He might indeed imprison him but otherwise the sequestring from the world lay upon the persons own hand still Suppose one of his married maid servants or man-servants or his own wife had met him first what would he have done with any of them Therefore I am inforced by the weighing of these and other circumstances in the Text to hold with them that hold he sacrificed his daughter indeed though I have been once of another mind And it seemeth that this was a part of the corruption of those times and was but mutato nomine a sacrifice to Molech the God of the Ammonites against whom he was now to go to sight when he maketh this vow The Sanhedrin undoubtedly was now sitting and there was the Priest-hood attending upon the Ark at Shiloh and yet is Israel now so little acquainted with the Law that neither the Sanhedrin nor the Priests can resolve Jephtah that his vow might have been redeemed Levit. 27. But they suffer her thus to be massacred
hath 600 men with him a Guard to himself and an help to Achish against Saul David dwelleth at Ziklag and invades the Countries thereabouts c. I CHRON. XII from beginning to Verse 8. World 2959 Sam. Saul 40 THither divers of Sauls own Tribe and kinred resort unto him and these are named in this Chapter before the men of Gad that had fallen to him before because these mens coming to him was most remarkable as being of Sauls own kinred CHAP. XXVIII SAULS end is now approaching He consulteth a witch He had neither Priest nor Prophet to inquire after he had despised and persecuted both He seeth a Devil in Samuels likeness and heareth of his own ruine CHAP. XXIX THE Philistims dare not trust David in battel And thus the Lord provideth for him that he might neither prove perfidious to Achish nor fight against his own people I CHRON. XII Vers. 19 20 21 22. AS he went forth with the Philistims towards the battel and as he came back again from them divers fell to him of Manasseh CHAP. XXX XXXI I CHRON. X. DAVID returning home findeth no home at all Ziklag fired A Band of Amalekites slain and as it were sacrificed to Sauls Funeral Saul himself slain by his own hand and by an Amalekite He had never prospered since he had spared that Generation The second Book of SAMUEL CHAP. I. DAVID heareth of the death of Saul and lamenteth him And chargeth the young men of Judah to learn the use of the Bow that they might match the Philistims in Archery and so be avenged on them for Sauls death for by Archery they had slain him The Story of the Amalekite to David was not a lye to curry favour or to obtain a reward but it was a very and a real truth Saul had fallen upon his own sword indeed as was related in the preceding Chapter but his Coat of mail had hindred that he had not given himself a wound so speedily deadly but that the Philistims might come and catch him alive and abuse him and so he stands bleeding at that and at his other wounds leaning on his Spear till this Amalekite came by His Armour Bearer was dead already and these words When his Armour Bearer saw that Saul was dead he fell on his sword and died also are to be understood in this sense That when he saw Saul had given himself so deadly a wound he did the like and died indeed But Sauls wound was not so quick of dispatch therefore he desireth the Amalekite to kill him out For says he ãâã ãâã ãâã ãâã ãâã My Coat of Mail hath withheld me so that my life is all this while in me And thus Saul that had been so cruel to David is now cruel to himself and he that had spared the Amalekites is now slain by one of that Nation CHAP. II. World 2950 David 1 DAVID anointed King of Judah in Hebron being 30 years old Compair David 2 Gen. 41. 46. Numb 4. 3. Luke 3. 23. In Hebran Abraham had had his David 3 first Land and much residence Here lay the Patriarks Abraham Isaac and Jacob David 4 and their wives buried and here was John Baptist born and our Saviour David 5 conceived There is long busling between the House of David and the house of David 6 Saul Abner still striving to make a party strong enough to settle one of Sauls David 7 Sons in the Kingdom Thereupon is Ishbosheth anointed in Sauls stead He is called Ishbaal 1 Chron. 8. 33. for Baal was commonly called Bosheth or Shame as Jerubbaal is called Jerubbosheth 2 Sam. 11. 21. and Mephibosheth 2 Sam. 9. 12. called Meribaal 1 Chron. 8. 34. see also Jer. 11. 13. Abners vapouring causeth a desperate duell of twelve and twelve men and so layeth the foundation of a continual War in an equal bloodshed ãâã ãâã ãâã ãâã ãâã vers 27. If thou hadst not said saith Joab what thou didst say in the morning let the young men rise and play before us surely the people had gone away every man from his brother even in the morning and there had been never a blow struck but thou didst provoke it CHAP. III. DAVIDS six Sons born to him in Hebron in his seven years and six Months reign there are here reckoned together that that Story and matter may be dispatcht at once Abner upon discontent at Ishbosheth turneth to David and confesseth that Kingdom which hitherto he had willingly and wittingly opposed But God will not suffer such a man and upon such grounds to be a promoter of Davids throne he is slain by Joab even in a place of Judicature and with a wound parallel to that that he had given Asahel CHAP. IV. ISHBOSHETH slain by two Benjamites brethren in evil They came into the midst of the house as if they would setch wheat vers 6. that is with a sack in their hands to put his head in c. Instantly before the Text falls upon the Story of Ishbosheth it relateth the Story of Mephibosheth because he was now all the stock left of Sauls house but only Rizpahs children a Concubine and Morahs a daughter CHAP. V. from beginning to Ver. 11. And I CHRON. XI all World 2957 David 8 DAVID anointed King over all Israel at Hebron and from thence brought by all Israel to Jerusalem to settle him there and to make that the Royal City He reigned in all 40 years in Hebron seven years and an half and at Jerusalem 32 years and an half And this latter was exactly the time of our Saviours life upon earth Joab after Davids curse upon him for Abners murder is yet made Commander in chief for his taking of Jerusalem The prosperity of David at Jerusalem and his building of it is presently set down after the Story of the taking of the City as beginning from that time and continuing and going along with the times of the following Stories and so to be carried in mind Then doth the Book of Chronicles give account of Davids Worthies Which Catalogue is also mentioned by this Book of Samuel but with this difference of place that in the Chronicles it is set in the beginning of Davids Reign and in Samuel in the latter end And both very properly and much like to the placing of our Saviours Genealogy in Matthew and Luke the one giving it at his Birth and the other at his Baptism and both upon singular reason And so here the Book of Chronicles reckons up these men as those that helped David to his settlement in the Kingdom and therefore it mentions them in the beginning of his reign and the Book of Samuel reckons them up at the latter end of his reign as those that had stuck to him all the time of his reign and helped to keep him in that settlement In both the Books there is first reckoned a Triumvirate or three gallant men that were of a rank by themselves and none were equal with them or like
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 ây 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
to go to Jerusalem Ezra 7. ver 9. On the ninth tenth and eleventh days he musters his Company and keeps a Fast at the River Ahava Ezra 8. ver 15 23. On the twelfth day he beginneth to march ver 31. On the fourteenth day the Passover is solemnly kept at Jerusalem Ezra cometh to Jerusalem on the first day of the fifth month or the month Ab and on the fourth day delivereth out upon weight all the Gold and Silver that he had brought with him for an Offering from the King from his Princes and from Israel in Babel Ezra was Uncle to Joshua that was now High Priest Chap. 7. 1. with 1 Chron. 6. 14. His father Seraiah was slain at the sacking of Jerusalem 2 King 25. 18. seventy five years ago Ezra was then very young if so be he were then born EZRA IX X. REST and prosperity which the returned Jews have a little injoyed hath bred corruption amongst them by making mixt Marriages with the Nations amongst whom they lived This Ezra reformeth and causeth them to put away their Wives which were a great multitude only four men opposed the business two Levites and two others and to such a sence is vers 15. of Chap. 10. to be read Onely Jonathan the son of Asahel and Jahaziah the son of Tiknah stood against this matter ãâã ãâã ãâã ãâã ãâã and Meshullan and Shabbethai helped them weigh vers 16. and it inforceth this translation The meeting about this matter was on the twentieth day of the ninth month and then they chose Elders to see the work carried on they begin to sit upon it the first day of the tenth month and have finished the business by the first day of the first month Chap. 10. 14 16 17. This matter was done in the seventh year of Darius or Artaxerxes the same year that Ezra came to Jerusalem as the Text seemeth to carry it on unless by the strange writing of the word ãâã ãâã ãâã ãâã ãâã vers 16. the Holy Ghost would hint Darius his tenth ãâã ãâã ãâã ãâã ãâã Let the learned judge ZECHARY IX X XI XII XIII XIV Artax Darius 8 FROM this action of Ezra of reforming their mixt Marriages which Artax Darius 9 most likely was in Darius his seventh there is a silence of any thing Artax Darius 10 done till Darius his twentieth and then Nehemiah begins to stir In this Artax Darius 11 time therefore which was the space of twelve years we may very well conceive Artax Darius 12 that Zachary was propheâying among the people and helping forward the Artax Darius 13 Reformation and since there is no date to direct us otherwise we may Artax Darius 14 very well take up his 9 10 11 12 13 14. Chapters in which he Prophesieth Artax Darius 15 very plainly and fully of many things concerning Christ and the Artax Darius 16 time of his coming as of the Conversion of Paul and the Gospel beginning Artax Darius 17 at Hadrach and Damascus and of Antioch in Hamath intertaining the Artax Darius 18 Gospel of Christ riding into Jerusalem upon an Ass Chap. 9. 1 9. of his Artax Darius 19 confounding the three Shepherds the Pharisees Saduces and Esseans his being âold for thirty pieces of Silver Chap. 11. 8. 12. his Disciples scattered Chap. 13. 7. divers of Jerusalem mourning over him whom they peirced Chap. 12. and the rest and their City and Temple perishing through unbelief Chap. 11. 1. c. NEHEMIAH all the Book Chap. 13. vers 7. World 3507 Artax Darius 20 IN the twentieth year of Artaxerxes Darius in the month Chisleu Nehemiah understandeth the miserable case of Jerusalem and in the month Nisan following he obtaineth leave of the King to go to Jerusalem and a Commission and a Convoy Here observe that Chisleu the ninth month and Nisan following which was the first month are both in the twentieth year of Darius Chap. 1. 1. and Chap. 2. 1. Artax Darius 21 Nehemiah is twelve years governour of Judea before he return again to Artax Darius 22 Persia to the King in that time he builds the wall of Jerusalem fills it Artax Darius 23 and settles it with Inhabitants brings the people into order and into a Artax Darius 24 Covenant and Jerusalem into habitableness in safety And having finished Artax Darius 25 all that was needful for the constituting of the City and the people in Artax Darius 26 peace and piety he returneth at the end of twelve years or in the two Artax Darius 27 and thirtieth year of the King according as he had appointed Chap. 13. Artax Darius 28 6. and from that year if we count backward to the first of Cyrus you Artax Darius 29 have the sum of seven times seven or forty nine years the term that the Artax Darius 30 Angel had pointed out for the building of Jerusalem City and wall Dan. Artax Darius 31 9. 25. viz. of Cyrus three years of Ahashuerosh fourteen years and of this Darius thirty two And thus far goeth the Old Testament in telling the years of the Story as it goeth along and further then this thirty two of Darius it counteth not by named sums And this very consideration doth confirm me in this reckoning of the years of these Persian Kings for I cannot but conclude that the Holy Ghost naming the several years of these Kings hitherto intendeth to continue the Chronicle till this time of Jerusalems compleating and there to end the Annals In the seventh Chapter of this Book which giveth account of the number and the families of the people that planted Judea after the Captivity you will find exceeding much difference from the Catalogue in Ezra 2. though this is said by the Text to be the same for the fifth verse saith thus I found a Book of the Genealogy of them that came up at the first and found written therein c. but the matter is to be conceived and apprehended thus That Nehemiah found that List and Catalogue of those that came up in the first of Cyrus as it was taken then and that he called over the names of the Families as they lay in order there He observed the order of that List in calling and listing them but he took the number of them as they were now when he numbred them Some Families were now more in number then they were when that first List was made and some were less and some that were in that List were not to be found now for some had more of the same Stock come out of Babel since the first numbering and some that had come up at first and were then numbred were now gone back and so he observeth by comparing that List and the present number how the Plantation in Judea had gone forward or backward increased or decayed since the first return World 3519 Artax Darius 32 Nehemiah returneth to the King again Chap. 13. 6. and here the Chronicle of the Old Testament ends NEHEM XIII from vers 7. to the end NEHEMIAH
denial Likewise that his Feast must come in here Matthews words ver 18. do make it plain for he saith that while Jesus was speaking those things concerning fasting c. Jairus came to him whose coming the other two Evangelists have cleerly pitched in this place In Matthew the late Publicans house when Christ is invited to dinner many Publicans and Sinners sit down at meat with him a thing as far contrary to the Pharisaical discipline as what was most contrary for which the Pharisees challenge him and his Disciples They looked upon Christ and his Disciples as ãâã ãâã ãâã ãâã ãâã men of Religion and Devotion and therefore that ought to seperate themselves from the vulgar sort of people especially from such as these were of an infamous stamp and character A Scholar of the wise by their Canons might not eat with one of the vulgar much less with Publicans and Sinners the worst sort of all the vulgar that were SECTION XLI MARK Chap. V. from Ver. 22 to the end LUKE Chap. VIII from Ver. 41 to the end MATTH Chap. IX from Ver. 18 to Ver. 27. Abloody issue healed Jairus daughter raised MATTHEW assures the order for he saith While Jesus was speaking those things that are recorded in the preceeding Section concerning Fasting and not putting new wine into old bottles c. Jairus came to him to beg the recovery of his now dying daughter Jairus was one of the Rulers of Capernaum Synagogue and had seen so many miracles done by Christ there that if he were not a Disciple already yet he belives that Christ can easily recover her though when he came away from her she was giving up the ghost As Jesus goeth with him in Capernaum streets a woman with a bloody issue of twelve years continuance cometh behind him and toucheth him Her disease and Jairus daughter wereborn in one and the same year for they were both twelve years old Luke 8. ver 42 43. The malady of this woman was not only of the said languishing but it was also of a great uncleanness according to the uncleanness mentioned in the Law The Talmudick treatise Zavim and Maymony in Issurei biah cap. 4 5 6. would read a doleful Lecture upon her disease as to this point of uncleanness And this it may be was one main cause that made the woman to come trembling and fearing to Christ when she saw she could not be hid Mat. 5. 33 because she had been so bold as to touch Christ in her uncleanness The story of the Pictures of Christ and this woman touching him both made in brass of which the Papists have made no small ado towards their worshipping of Images hath spoken exceeding wide and far from hitting upon the right place where this woman and Christ met The story as it is related by Eusebius Baronius and others is this That in Caesarea Philippi called otherwise Paneas the house of this woman was to be seen and before the door of the house a brazen Image of a woman kneeling and before her the brazen statute of a man in a garment down to the feet and stretching out his hand to the woman And that there grew there a certain strange herbe which when it grew up to touch the brazen hem of his garment it had the medicinal virtue of healing any disease But why all this at Caesarea Philippi whereas this occurrence of the womans healing by the touch of the hem of his garment was in Capernaum for Matthew tells that when Jesus came back out of the Country of the Gadarens he came into his own City Matth. 9. 1. which was Capernaum and there was Matthews house in which he was when Jairus came to him See Sect. 23. Before he comes to Jairus his house his daughter is dead and there he finds minstrels and piping in a mournful tone for the bewailing of her This was the custom of the Jews in such cases as is to bee seen in Talm. Jerus in Beracoth fol 5. col 4. Maymony in ãâã ãâã ãâã ãâã ãâã cap. 14 c. vid etiam Jerus Moed Katon fol. 83. col 4. A goodwhile ago he had denounced a sad doom against Capernaum Matth. 11. 23. at Sect. 52. O thou Capernaum which art exalted unto heaven shalt be brought down to hell c. which was spoken as to the generality of the City who for the things they had heard and seen were exalted to heaven as that being Christs own City or the place of his habitation yet they believed not And this may be some reason why when he had raised this dead girle he bids her parents keep the matter close for that City had justly forfeited all such revelations of him Yet for all the denouncing of that sad fate against her he oft resorteth thither and forsaketh not his habitation there partly because he had some there who for all the unbelief of the generality belonged to him and believed in him and partly because he had no reason to remove his habitation for their unbelief or to pass off his dwelling for other mens wickedness for where could he go to reside but he should reside among some of the same temper SECTION XLII MATTH Chap. IX from Ver. 27 to Ver. 35. Two blind men and a possessed dumb man healed THe order is cleer from these two passages of connexion When Jesus departed thence ver 27. And As they went out ver 32. Jesus from Jairus his house returned to his own home ver 28. and there two blind men come to him whose eyes he toucheth and saith According to your faith be it to you urgoing this upon them the rather because of the general untowardness and unbelief of the place where he now was Capernaum and because of the Pharisees that were now present ver 34. that he might magnifie faith As these blind men went out they brought in a man possessed with a dumb Devil and he also was healed which the Pharisees still ascribe to magick c. SECTION XLIII MARK Chap. VI. Ver. 1 2 3 4 5 6. MATTH Chap. XIII Ver. 54 55 56 57 58. CHRIST at Nazaret and offence taken at him IT is said by Matthew that when Jesus returned back out of the land of the Gadarens he came into his own City Matth. 9. 1. that is to Capernaum where he himself dwelt and Matthew and Jairus and the three last Sections relate stories done in their three houses Now Mark saith that from thence he went out and came into his own Country that is to Nazareth which title is used of that City again John 4. 44. In that Synagogue he had been abused a good while ago and his life endangered Luke 4. 29. and thither he is come now to try them again and finds not much better entertainment then before but only not so full of danger therefore he did not many great works there because of their unbelief which Mark uttereth He could do no mighty works there ver 5. which meaneth not
four speak the same story of Christs miraculous feeding many thousands in a Desert Mark and Matthew do plainly link this story to the preceding as is conspicuous to the eye of whosoever shall view in them the last verse of the foregoing Section and the first of this Johns Disciples with the tidings of their Masters death and Jesus Disciples from their Preaching abroad came in to Jesus much about the same time and it may be Johns Disciples clave to him and depart no more from him Upon the tidings Jesus withdraws into a desart place over the Sea of Galilee Joh. 6. 1. not over to the other side beyond Jordan but he coasted by Sea from one place to another on the same shore namely from Capernaum to the Desart of Bethsaida for it is said the people followed him afoot and came up to him and when his Disciples return by Sea again they are said to go over to Bethsaida Mark 6. 45. and from thence over to Capernaum John 6. 17. coasting still upon the same side John in this story hath mention of the Passover neer at hand vers 4. because he only of all the four hath undertaken to give account of all the Passovers betwixt Christs Baptism and his death for the better reckoning The third PASSOVER since Christs Baptism of the time of his publick Ministry It may be the coming on of the Passover had brought all the Apostles in to attend their Master thither They fall in at Capernaum his own City whether it is like he had appointed them to come in at such a time When Christ intends to feed the multitude he propounds to Philip among all the Disciples Where shall we buy bread for this was in the Desert of Bethsaida which was Philips City John 1. 44. SECTION XLVIII JOHN Chap. VI. from Ver. 22. to the end of the Chapter Jesus teacheth in Capernaum Synagogue concerning eating his flesh c. THe first words in the Section The day following asserts the order Divers of those that had been feed by Christ miraculously in the Desert of Bethsaida remained upon that ground all night expecting Jesus to come again among them who was departed away from them but as they saw not with his Disciples therefore they the next morning follow him to Capernaum and there find him It was Synagogue day there namely either the second or fifth day of the week and in the Synagogue Christ speaketh of eating his flesh and drinking his blood which seemeth a Doctrine so monstrous to many that divers that had followed him do now depart from him What would these people have They had been fed miraculously yesterday and yet to day they say to him What sign shewest thou that we may see and believe ver 30. Our fathers did eat manna in the desert c. ver 31. They looked for a continued miraculous feeding as Moses fed Israel with Manna in the wilderness and to that the words of Christ refer ver 26. Ye seek me not because ye saw the miracles but because ye ate of the loaves It is said When they had seen the miracle that Jesus did they said This is of a truth the Prophet that should come into the world and they went about to make him King ver 14 15. They thought they saw in this miracle the sign of the Messias they looked for who should feed his people miraculously as Moses had done and therefore when they now require a sign to be still shewed in that nature Christ tells them they must expect no other food to be provided for them by him then his own flesh and blood which sounds so coldly in some of their ears that they will follow him no more SECTION XLIX JOHN Chap. VII Ver. 1. After these things Jesus walked in Galilee for he would not walke in Jury because the Jews sought to kill him BEtween the time of this Section and that preceding we are to imagine the Passover to have passed of which there is mention John 6 4. So that after this passage in Capernaum Synagogue Christ goeth up to the Passover at Jerusalem and there the Jews that is the Sanhedrin sought to kill him At the passover the last year they convented him before them to answer for his violation of the Sabbath in healing the man at Bethesda John 5. and he plainly affirms and proves himself to be the Messias and he comes off with safety but after what manner is not expressed But now the increase of his Disciples the spreading of his frame and Doctrine by the preaching of the twelve and it may be the example of the murdering of the Baptist had so stirred them up to seek his life that he perceiving it gets away from Jerusalem into Galilee and will not yet come into Judea again SECTION L. MARK Chap. VII all the Chapter And Chap. VIII from begin to Ver. 22. MATTH Chap. XV. all the Chap. And Ch. XVI from the begin to V. 13. Scribes and Pharisees impious traditions The Woman of Canaans Daughter healed A man Dumb and Deaf healed Four thousand fed miraculously Pharisees require a sign c. Leaven of Pharisees c. THese two Evangelists joyn this portion to the end of Sect. 47. Now what we have laid between in Sect. 48. 49. is of so plain subsequence and order that no more needeth to be said of this or them Certain Scribes and Pharisees that were sent purposely from Jerusalem as may be conjectured because the Sanhedrin there sought to destroy Jesus seeking to intrap and oppose him and to make a party against him quarrel his Disciples for not washing before meat Their preciseness about this matter may bee seen in Talmudick Treatise Jadaim and in Maymony in his Tract Mikvaoth and occursorily almost in every place in the Jewish Writers where they have occasion to speak of their meales and of their manner of eating 1. Washing of the hands or dipping of them is if the institution of the Scribes they are the words of Maymony in Mikvaoth per. 11. 2. Hillel and Shammai decreed about washing the hands But R. Jose the son of R. Ben saith The tradition about it had come to their hands but they had forgot it These therefore decreed but according to the mind of those that had gon before them Talm. Jerus in Schabb. fol. 3. col 4. 3. ãâã ãâã ãâã ãâã ãâã The eating of their common meat in cleanness is very much spoken of in their Writings and most highly extolled Insomuch that the Gloss upon Chagigah per. 2. doth determine a man of Religion by this that He eats his common meals in cleanness and the Gemarists in the place of the Jerusalem Talmud last cited have this saying Whosoever hath his dwelling in the Land of Israel and eats his common meals in cleanness and speaks the Holy tongue and saies over his Phylacteries morning and evening that man may be consident that he shall obtain the life of the world to come And again in
Christ from beyond Jordan into Judea again He staies two days after he had received the message in the same place where the messenger found him and in the story of this Section he is set forward And being now upon his last journey to Jerusalem he foretelleth to his Disciples what should become of him there They followed him with fear and amazement before foreseeing that he went upon his own danger and yet when he had spoken the thing out to them at the full they understood him not SECTION LXVIII MATTH Chap. XX. from Ver. 20. to Ver. 29. MARK Chap. X. from Ver. 35. to Ver. 46. The request of Zebedees sons They are told of their Martyrdom THe order is plain of it self and yet the connexion is somewhat strange for in the last words before Christ had foretold of his death yet the Sons of Zebedee here desire to sit on his right hand and left in his Kingdom Galatius resolves it thus Discipuli in errore aliquando fuerunt credentes Christum illico post resurrectionem terreni regni sceptro potiturum unde quidam eorum super caeteros primatum ambientes c. The Disciples sometimes were mistaken conceiving that Christ presently after his resurrection should obtain the scepter of an earthly Kingdom whereupon some of them ambitious of priority above the rest desired to sit on his right hand and left c. lib. 4. cap. 1. It is true indeed that the Jewish Nation and the Disciples with them erred in judging about Messias his Kingdom Act. 1. but they erred as far also about Messias his Resurrection till experience had informed them better Therefore it cannot well be imagined that the Wife and Sons of Zebedee thought of Christs Resurrection in this their request but conceived of his temporal Kingdom according to the notions of the rest of the Nation about it What therefore our Saviour had spoken instantly before of his being scourged crucified killed and Rising again they understood in some figurative sense or other but the Evangelists plainly tell us they understood it not in the sense that he spake it It may be his naming these two The sons of thunder gave them some blind incouragement to such a request Christ foretels his own death and their suffering Martyrdom under the title of Baptism in which sense the Apostle also useth the word 1 Cor. 15. 29. The Jewish baptizings or dippings in their purifications was a very sharp piece of Religion when in frost and snow and wind and weather they must over head and ears in cold water from which the phrase was used to signifie death and the bitterest sufferings The Jerusalem Gemarists do tell us that the Women of Galilee grew barren by reason of the cold in their purifyings R. Aha in the name of Tanchum bar R. Chaia saith In the days of R. Joshua ben Levi they sought to abolish this dipping because of the women of Galilee which were made barren by reason of the cold R. Joshua ben Levi saith Do ye seek to abolish a thing that fenceth Israel from transgression c. Beracoth fol. 6. col 3. SECTION LXIX LUKE Chap. XVIII Ver. 35. to the end MATTH Chap. XX. from Ver. 29. to the end MARK Chap. X. from Ver. 46. to the end Blind healed CHRIST in his journey from beyond Jordan to Bethany for the raising of Lazarus passeth through Jericho and he healeth one blind man as he entreth into Jericho of which Luke speaketh and another as he goeth out of which the other two Matthew indeed speaketh of two healed as he came out of Jericho comprehending it may be the story of him that was healed on the other side of the Town and this together in one story for briefness sake Or if there were two healed on this side of the Town Mark only mentions one because he rather aimeth at shewing of the manner or kind of the miracle then at the number as we have observed the like before at Sect. 39. SECTION LXX LUKE Chap. XIX from the beginning to Ver. 29. Zaccheus a Publican converted THe order lies plain in ver 1. Christ was passed through Jericho before he met with Zaccheus c. Rabban Jochanan ben Zaccai hath made the name Zaccai or Zaccheus renowned in Jewish writings his Father Zaccai might very well be now alive and for any difference of the times might well enough be the Zaccheus before us but that some other circumstances do contradict it Whosoever this man was it is observable that though his name Zaccheus speak him a Jew yet Christ reputes him not a Child of Abraham till he believe ver 19. Ver. 11. They thought that the Kingdom of Heaven should immediately appear Observe this this they had learned from Dan. 9. where the time is so punctually determined that they that looked for the consolation of Israel could not but observe it and they that observed could not but see it now accomplished SECTION LXXI JOHN Chap. XI from Ver. 17. to the end of the Chapter Lazarus raised Caiaphas Prophecieth NOw is Christ come up to Bethany Whether ãâã ãâã ãâã ãâã ãâã mentioned by Talm. Bab. Pasachin fol. 53. facie 1. where they speak of the figs of Bethhene and the dates of Tubni be the same with this Bethany we shall not dispute here Both a Town and some space of ground about it was called by this name Bethany As he had staied in the place where he was when he heard of Lazarus sickness purposely that he might die before he came to him that God might be the more glorified by his raising ver 15. so did he make sure to stay long enough after he was dead before he came that the glory might be the more He had been four days dead ver 39. Compare with this these sayings of the Jews Maym. in Gerushin per. ult If one look upon a dead man within three days after his death he may know him but after three days his visage is changed Jerus in Moed Katon fol. 82. col 2. Three days the Soul flies about the body as if thinking to return to it but after it sees the visage of the countenance changed it leaves it and gets it gone Upon the miracle wrought the Jews seek to kill Jesus and Lazarus both whereupon Jesus goeth to a City called Ephraim ver 54. Talm. Bab. in Menachoth fol. 85. fac 1. Juchne and Mamre Jannes and Jambres said to Moses Dost thou bring straw to Ephraim Gloss. Ibi. Juchne and Mamre were the chief Sorcerers of Egypt they when Moses began to do miracles thought he had done them by magick they said Dost thou bring straw to Ephraim Ephraim was a place that exceedingly aboundeth with corn and darest thou bring Corn thither meaning Dost thou bring Sorceries into Egypt that abounds so with Sorceries Aruch in ãâã ãâã ãâã ãâã ãâã Ephraim was a City in the Land of Israel where there was abundance of Corn. Where is the chiefest provision for Offerings The chiefest
to shew that they had the man sure whom he so much desired to be secured and to take his grave advice what further to do with him He was brought bound to him and so bound he sends him to Caiaphas His Arraignment before the Sanhedrin At Caiaphas his house was the Sanhedrin now assembled Whether we take this for his lodgings in the Temple or his house in the City it is not much material Peter follows thither and by another Disciple that was acquainted there he is helped into the Hall and sits with the Servants by the fire The Chief-Priest and Elders were busie to find out Witnesses that might accuse him and though many false Witnesses ãâã ãâã ãâã ãâã ãâã in Talmudick language come in yet all will not do for it was not possible to touch him of any offence He all this while standing silent Isa. 37. 7. Caiaphas adjures him to tell whether he were the Christ or no he confesseth it and withal tells them that the time should come that they should find the truth of this by experience when he should shew his power and vengeance in his judgment against them and their City coming in clouds c. This confession and words they account blasphemy and that they might have the surer impression of so construing them Caiaphas rent his garments and by that action would as it were force them to agree with him that it was so when his garments had paid so dear for the confirming of it Their custom and reason of renting their clothes upon the hearing of blasphemy is handled in Jerus in Sanhedr fol. 25. col 1. 2. and in Maym. in Avrdah Zarah per. 2. where those two Canons being observed Every one that hears Gods Name blasphemed is bound to rent his garments And the Judges hearing blasphemy must stand upon their feet and must rent their clothes and may not sew them up again It will cause us to observe something in it that the Highpriest only rent his clothes and not the rest of the Bench with him Which though they did not yet they vote with him that it was blasphemy and therefore he was guilty of death which had it been executed must have been by stoning Sanhedr per. 7. halac 4. And now they begin to spit on him to buââet him and abuse him Peters denial Here Peter first denies him for being challenged as he sate by the fire by the damsel porter for one of his company he denies it and shrinks away into the porch and then the first Cock crew Luke saith that the maid came to him as he sate by the fire Matthew and Mark that he was now beneath in the Palace and without in the Palace meaning beneath or without from that place or room where the Bench sate Betwixt this first denial and the second there was but a little while Luke 22. 55. In the space between the Highpriest is questioning Jesus of his Disciples and Doctrine and because he answers Ask them that have heard me c. an officious Officer smites him as if he had not answered with reverence enough Peter this while was in the porch where he was when the Cock crew after his first denial and there another maid sees him and brings him to the company that stood by the fire and challenges him for one of his Disciples and now he denies with an oath And about an hour after Luke 22. 59. which space of time the Bench took up in examining Christ about his Disciples and Doctrine a kinsman of Malchus challengeth him and tells the company he saw him with Jesus in the Garden and he pleading the contrary is discovered to all the company to be a Galilean by his Dialect but he denies with execrations and presently the second Cock crew And Jesus looking back upon him he remembers what he had done and goes out and weeps bitterly And so presently after the second Cock the Bench riseth and leaveth Jesus in the hands of their Officers by whom he is taunted stricken and shamefully used His being delivered up to the Roman power In the morning the Sanhedrin met formally in their own Council chamber and again question Jesus brought there before them and they resolved to put him to death Whether he were the Messias or no he giveth the same answer as before that though they would not believe him if he told them he was which was the truth yet the time was coming when they should find it true They question him again Art thou the Son of God which he not denying they judge him a blasphemer again and deserving to die and so deliver him up to the secular power It is observable in both these questionings of him upon this point both in the night and now in the morning how convertible terms the Son of God and the Son of man are made In the night they question him Art thou the Son of God He answers Ye shall see the Son of man c. Mat. 26. 63 64. And now in the morning again he saith Ye shall see the Son of man sitting on the right hand of power and they reply Art thou then the Son of God Luke 22. 69 70. Iudas his Recantation and Ruine Judas unquiet in mind for what he had done in betraying attends the trials and waits the issue and when he now saw that he was condemned by the Bench to be delivered up to the Heathen power he steps in and offers his money again and confesseth he had betrayed innocent blood and this probably as Christ stood by Having received a surly answer again from them he flings down his money in the Temple where they sat Gazith or Hhanoth it is not seasonable to question here and departing is snatched by the devil who was bodily in him into the air and there strangled and flung down headlong to the earth and all his bowels burst out With the thirty pieces of silver his wages of iniquity the Priests consult to buy the Potters field And here a quotation of Matthew hath troubled Expositors so far that divers have denied the purity of the Text. His words are these Then was fulfilled that which was spoken by Jeremy the Prophet And they took the thirty pieces of silver c. Matth. 27. 9. Whereas those words are not to be found in Jeremy at all but in Zechary they are found Zech. 11. 13. Now Matthew speaks according to an ordinary manner of speaking used among the Jews and by them would easily and without cavil be understood though he cited a text of Zechary under the name of Jeremy For the illustration of which matter we must first produce a record of their own The Babylon Talmud in Bava Bathra fol. 14. facie 2. is discoursing concerning the order in which the Books of the Old Testament were ordered and ranked of old And first they shew that there was this general division of it into ãâã ãâã ãâã ãâã ãâã The Law the Prophets and the Hagiographa By
School of Rabbi came thither to intercalate the year but an evil eye came in upon them and they died all at one time Jerus Sanhedr fol. 18. col 3. For they might not intercalate the year but in Judea Maym. in Kiddush Hodesh per. 4. but upon this mischance they removed that business into Galilee Here it seems the Sanhedrin sat also sometimes or at least they had a great Bench of their own for there is mention of stoning ben Satda at Lydda on the eve of the Passover Ibid. fol. 25. 4. To reckon the stories and eminent men belonging to this place were endless at the least it is needless here But the mention and gender of Saron which is also named with Lydda Act. 9. 35. may plead excuse if we alledge one or two Talmudick passages for the clearing of it Jerus in Sheviith fol. 38. 4. From Bethoron to Emmaus was hilly from Emmaus to Lydda plain and from Lydda to the Sea vale Idem in Sotah fol. 18. 4. R. Jochanan and R. Eliezer went from Jabneh to Lydda and met with R. Joshua in ãâã ãâã ãâã ãâã ãâã Bekin Gittin per. 1. hal 1. He that bringeth a bill of Divorce from a Heathen Country must be able to say In my presence it was written and sealed in my presence Rabban Gamaliel saith Yea he that brings one from Rekam and Chagra R. Eleazer saith Yea he that brings one from Caphar Lodim to Lod. Rabbi Nissim upon the place saith thus Caphar Lodim was out of the Land near to Lod which was within the Land and it was so called because Lyddans were always found there Jerus in Beracoth fol. 3. 1. They brought a chest full of bones from Caphar Tobi and set it openly at the entring in to Lod. Tudrus the Physician came and all the Physicians with him c. Besides observing that Tobi is the name of a man Rabban Gamaliels servant Beracoth per. 2. hal 7. as Tabitha is the name of a woman in the story before us the word Saron being of the masculine gender it plainly tells us that it is not the name of a Town but of the plain or flat where divers Towns stood and among others it may be these mentioned ACTS CHAP. X. all the Chapter LIttle inferiour to these places for Learned men was Caesarea upon the Sea and beyond them for other eminencies ãâã ãâã ãâã ãâã ãâã The Doctors of Caesarea are of exceeding frequent and exceeding renowned mention in both Talmuds and by name R. Heshai the great R. Achavah R. Zeira R. Ada R. Prigori R. Ulla R. Tachalipha and several others It was antiently called ãâã ãâã ãâã ãâã ãâã Stratons tower but sumptuously built and beautified by Herod the great in honour of Caesar it was called Caesarea It was mixedly inhabited by Jews and Gentiles and much of an equal number and most commonly well fraught with Roman souldiers because the Governours residence was ordinarily here Of some of these Bands was Cornelius a Captain a man come to an admirable pitch of piety and it is hard to imagine how he came by it For that he was not so much as a Proselyte is apparent in that they at Jerusalem cavil at Peter for going to him as to a Heathen And whether he were ãâã ãâã ãâã ãâã ãâã A sojourning stranger as they called some is not much material since by their own judgment ãâã ãâã ãâã ãâã ãâã A sojourning stranger was as a Gentile to all purposes Jerus Jebamoth fol. 8. col 4. Whencesoever he learned faith in Christ his full knowledge of Christ he learned from Peter he having a warrant by vision to send for Peter and he a warrant by vision to go to him Here the Keys of the Kingdom of Heaven committed to Peter so long ago Matth. 16. do their work opening the door of faith first to the Gentiles which never was shut since nor ever will be whilest there is a Church to be upon the Earth Jonah at Joppa and Simon bar Jona there both sent to the Gentiles compare together Upon Peters preaching the Holy Ghost falls upon those Gentiles that were present to the amazement of those of the Circumcision that had come with Peter for they had not only not seen the like before but had been trained up while in their Judaism under a maxime of a clean contrary tenour which taught them That the Holy Ghost would dwell neither upon any Heathen nor upon any Jew in a Heathen Country Caesarea was as the Jews reputed ãâã ãâã ãâã ãâã ãâã between the borders that is a place disputable whether to account within the Land or without or indeed both Juchas fol. 74. And so were also other places upon this Western border of the Land the great Sea shore as Acon or Ptolemais Jerus challah fol. 60. col 2. Ascalon Idem Sheviith fol. 36. 3. and divers others but all things computed no fitter place in the Land could have been chosen for the beginning of this great work of bringing Jews and Gentiles together into one bound then this not only because this City was both Jew and Gentile within the Land and without but also because here was the Roman Court the chief of the Gentiles and the mentioning of Cornelius his being of the Italian Band hinteth such an observation The Holy Ghost at this its first bestowing upon the Gentiles is given in the like manner as it was at its first bestowing upon the Jewish Nation Act. 2. namely by immediate infusion at all other times you find mention of it you find mention of Imposition of hands used for it But here it may be observed withal that whereas the fruit of this gift of the Holy Ghost was that they spake with Tongues vers 46. it confirmeth that which we spake at Chap. 2. viz. that the first fruit of this gift of Tongues was that they that had it were inabled to speak and understand the Originals of the Scripture And here it appeareth more plainly then there And more plainly still in those twelve at Ephesus Acts 19. 6. And those that spake with Tongues in the Church of Corinth 1 Cor. 14. For to what purpose was it for them to speak there with Tongues where they all understood the same Language It was not to gibber and talk in strange Language that men might admire but not understand but it was for edification of others yea and for edifying of himself that so spake 1 Cor. 14. 4. He that speaketh a Tongue edifieth himself How What could he speak in any strange Language to his own edification which he might not as much edifie himself by had he spoken it in his own native Tongue But only that this is meant his ability by the gift of Tongues to understand and speak the Original language of the Scripture was both for his own edification and the edification of others Suppose one in the Church of Corinth could speak Persick Arabick Ethiopick c. and did chatter these Languages among them he could
education parts and hopes and some remarkable Prophesies and predictions had been given concerning him what an instrument he should prove in the Gospel which made Paul to fix upon him as one designed for him from Heaven They set forth anâ travel Phrygia and Galatia and when they would have gone into Asia and Bithynia the Spirit forbad them because the Lord would hasten them into Macedonia unto a new work and such a one as they had not medled withal till now and that was to preach to a Roman plantation for so the Text doth intimate that Philippi was ver 12. and ver 21. and so saith Pliny lib. 4. cap. 11. He had indeed been always in the Roman dominions but still among other Nations as Jews Greeks Syrians and the like but we read not that he was in any City of Romans till here And his going to preach to that people is so remarkable that the Text seemeth to have set two or three notable badges upon it For that Nation lieth under so many sad brands in Scripture and lay under so great an abominating by the Jews that the Gospels entring among them hath these three singular circumstances to advertise of it 1. That the Spirit diverted Paul from Asia and Bithynia to hasten him thither 2. That he was called thither by a special vision the like invitation to which he had not in all his travels to any other place 3. The Penman doth not joyn himself in the story till this very time For hitherto having spoken in the third person he and they as He came to Derbe ver 1. They went through the Cities vers 4. c. he cometh now to joyn himself and to use the word We and Us. After he had seen the vision immediately we indeavoured to go into Macedonia assuredly gathering that the Lord had called us vers 10. Yet was this City mixed also of abundance of Jews living among them as that people was now dispersed and sowed in the most places of the Empire from Rome it self Eastward however it was on this side On the Sabbath by a river side where the women it seemed used their bathings for purification and where was a Synagogue they preach and convert Lydia a proselytess and she is instantly baptized and her houshold before she go home for ought can be found otherwise in the Text from whence we may observe what believing gave admission to Baptism to whole housholds In this Roman Colony it is observable that the Synagogue is called proseucha and that it is out of the Town Paul casteth out a spirit of divination and is thereupon beaten and imprisoned he and Silas but inlarged by an earthquake and the Jaylour is converted and he and his family instantly baptized After a little while Paul and Silas depart having laid the foundation of a very eminent Church as it proved afterward from which Paul in his Epistle thither acknowledgeth as many tokens of love received as from any Church that he had planted and to which he made as many visits afterward When he departeth he had ordained no Ministers there for ought can be gathered from the Text and it may be he did not till his return thither again which was the course he had used in other Churches Acts 14 23. He speaketh of divers fellow-labourers that he had there in the Gospel both men and women Phillip 4. 3. which cannot be understood of preaching but that these being converted they used their best indeavour to perswade others to imbrace the same Religion c. ACTS CHAP. XVII PAUL and Silvanus and Timothy come to Thessalonica where they make many converts but withal find very much opposition In three weeks space or very little more they convert some Jews many Proselytes and not a few of the chief Gentiles women of the City which number considered with the shortness of the time in which so many were brought in and the bitterness they indured from the unbelieving made their piety to be exceedingly renowned all abroad 1 Thess. 1. 6 7 8. Persecution driveth the Apostles to Beraea another Town of Macedonia Plin. l. 4. c. 10. there they found persons better bred and better learned then that rabble mentioned ver 5. that they had met withal at Thessalonica The Jews called their learned men ãâã ãâã ãâã ãâã ãâã filii nobilium it may be Lukes ãâã ãâã ãâã ãâã ãâã ver 11. translates that The rabble from Thessalonica brings the persecution hither also so that Paul is glad to depart to Athens but Silas and Timothy abide at Berea still At Athens there was a Synagogue of Jews and Proselytes ver 17. so that it is undoubted the Scholars of the University had heard from them the report of the true God therefore Paul is not so much cried out upon for telling them of the true God in opposition to the false as for preaching of Jesus crucified risen and glorified which neither they nor even the Jews Synagogue there had ever heard of before for this he is convented before their great Court of Areopagus where his discourse converts one that Bench Dionysius ACTS CHAP. XVIII FROM Athens Paul cometh to Corinth Urbs olim clara opibus post clade notior nunc Romana colonia saith Pomp. Mela. lib. 2. cap. 3. A little view of the City may not be useless It stood in the Isthmus or that neck of Land that lay and gave passage betwixt Peloponesus and Attica upon which Isthmus the Sea pointing in on either hand made Corinth a famous and a wealthy Mart Town by two Havens that it had at a reasonable distance from it on either side it the one Jochaeum at which they took shipping for Italy and those Western parts and the other Cenchraea at which they took shipping for Asia Merchandise arriving at these Ports from those several parts of the World were brought to Corinth which lay much in the middle between them and so this City became the great Exchange for those parts It lay at the foot of a high promont called Acrocorinthus or the Pike of Corinth The compass of the City was some forty furlongs or five miles about being strongly walled In it was a Temple of Venus so ample a foundation that it had above a thousand Nuns such Nuns as Venus had to attend upon it The City was sacked by L. Mummius the Roman General as for some other offence that it had given to that state so more especially for some abuse shewed to the Roman Embassadors there But it was repaired again by the Romans and made a Colony Vid. Strabo lib. 8. Plin. lib. 4. cap. 4. Paul coming hither findeth Priscilla and Aquila lately come from Italy because of Claudius his Decree which had expelled all the Jews from Rome Of this Decree Suetonius speaketh as he is generally understood In Claudio cap. 25. Judaeos impulsore chresto assidue tumultuantes Roma expulit Claudius expelled the Jews out of Rome who continually tumultuated because of Christ.
no small induction to him of the writing of this Epistle and sheweth the desperate danger of it Chap. 6. 4 5 c. and Chap. 10. 26 27 c. In which his touching of it we may see how far some had gone in the Gospel and yet so miserably far fallen from it as that some of them had had the extraordinary gifts of the Holy Ghost and yet now sinned willingly and wilfully against it In describing their guilt one of his passages that he useth is but harshly applied by some Chap. 10. 29. Hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing when they say that this horrid Apostate wretch that treads Christ under foot was once sanctified by the blood of Christ whereas the words mean Christs being sanctified by the blood of the Covenant according to the same sense that Christ is said to be brought again from the dead by the blood of the Covenant in this same Epistle Chap. 13. 20. And the Apostle doth set forth the horrid impiety of accounting the blood of the Covenant a common thing by this because even the Son of God himself was sanctified by it or set apart as Mediator And so should I understand the words He hath trodden under-foot that Son of God and counted the blood of the Covenant by which he the Son of God was sanctified an unholy thing He magnifieth faith against those works that they stood upon and sought to be justified by and sheweth that this was the all in all with all the holy men both before the Law and under it When he gives them caution Lest there be any fornicator or profane person as Esau c. Chap. 12. 16. he doth not only speak according to the common tenet of the Nation that Esau was a fornicator as see Targ. Jerus in Gen. 25. but he seemeth to have his eye upon the Nicolaitan doctrine that was now rise that taught fornication to which he seemeth also to refer in those words Chap. 13. 4. Marriage is honourable c. And now henceforward you have no more story of this Apostle what became of him after the writing of this Epistle it is impossible to find out by any light that the Scripture holdeth out in this matter The two last verses but one of this Epistle trace him as far forward as we can any way else see him and that is but a little way neither Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you By which words these things may be conjectured 1. That after his inlargement out of bonds he left Rome and preached in Italy He mentioneth in his Epistle to the Romans his desire and intent to go preach in Spain Rom. 15. 24. but that was so long ago that he had now found some just cause so much time intervening to steer his course another way For 2. It appears that when he wrote this Epistle to the Hebrews he intended very shortly to set for Judea if so be he sent the Epistle to the Jews of Judea as hath been shewed most probable he did So that trace him in his intentions and hopes and you find him purposing to go to Philippi Phil. 2. 23 24. Nay yet further to Colosse Philem. ver 22. Nay yet further into Judea It is like that the Apostacy and wavering that he heard of in the Eastern Churches shewed him more need to hasten thither then to go westward 3. He waited a little to see whether Timothy now inlarged would come to him in that place of Italy where he now was which if he did he intended to bring him along with him but whether they met and travelled together or what further became of either of them we shall not go about to trace lest seeking after them we lose our selves CHRIST LXIII NERO. IX IT hath been observed before how probable it is that Albinus came into the Government of Judea in Festus room in this ninth year of Nero. And if so then was James the Apostle who was called James the less martyred this year Josephus gives the story of this Antiq. lib. 20. cap. 8. Caesar saith he understanding the death of Festus sendeth Albinus governour into Iudea And the King Agrippa put Ioseph from the High-priesthood and conferred it upon Ananus the son of Ananus Now this Ananus junior was extreme bold and daring and he was of the sect of the Saduces which in judging are most cruel of any of the Iews Ananus therefore being such a one and thinking he had got a sit opportunity because Festus was dead and Albinus was not yet come he gets together a Council and bringing before it Iames the brother of Iesus who was called Christ and some others as transgressors he delivered them up to be stoned But those in the City that were more moderate and best skilled in the Laws took this ill and sent to the King privately beseeching him to charge Ananus that he should do so no more And some of them met Albinus as he came from Alexandria and shewed him how it was not lawful for Ananus to call a Council without his consent Whereupon he writeth a threatning Letter to Ananus And King Agrippa for this fact put him from the Highpriesthood when he had held it but three months and placed Iesus the son of Damneas in his room THE EPISTLE OF JAMES Although therefore the certain time of his writing this Epistle cannot be discovered yet since he died in the year that we are upon we may not unproperly look upon it as written not very long before his death And that the rather because by an expression or two he intimates the vengeance of Jerusalem drawing very near Chap. 5. 8 9. The coming of the Lord draweth nigh and Behold the Judge standeth before the door He being the Apostle residentiary of the Circumcision in Judea could not but of all others be chiefly in the eyes of those that maliced the Gospel there and the Ministers of it So it could not but be in his eye to observe those tokens growing on apace that his Master had spoken of as the forerunners and forewarners of that destruction coming False Prophets Iniquity abounding Love waxing cold betraying and undoing one another that he could not but very surely conclude that the Judge and judgment was not far from the door Among other things that our Saviour foretelleth should precede that destruction this was one Matth. 24. 14. This Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations and then shall the end come And so did the Gospel reach all the twelve Tribes as well as other Nations even the ten Tribes as well as the other two Therefore James a Minister of the Circumcision doth properly direct this Epistle to all the twelve Tribes scattered abroad The whole Nation was at this time some at the
very height of unbelief and crossness against the Gospel and others at the very depth of suffering for it therefore he comforts the one Chap. 1. and denounceth their just doom against the other Chap. 4. 5. He striveth to beat down four things especially which were not only unbecoming the Christian profession but even enemies against it The first was estimating men according to their gorgeous outside and so the poor preachers and professors of the Gospel were contemned Secondly Their having many Masters or Teachers whereby errors and schisms were easily scattered and planted among them and much mischief done by unbridled tongues Thirdly Their reliance upon their historical faith they thinking that enough and neglecting to bring forth the fruits of a faith saving and lively And lastly Their common and vain oaths to which the Jewish Nation and that by the lenity and toleration of their own Canons was exceeding loose In the close of the Epistle he speaketh of the Elders anointing the sick with oyl Chap. 5. 14. which may receive some explication from these things observed in their own writings 1. That anointing with oyl was an ordinary medicinal application to the sick Talm. Jerus in Beracoth fol. 3. col 1. R. Simeon the son of Eleazar permitted R. Meir to mingle wine and oyl and to anoint the sick on the Sabbath And he was once sick and we sought to do so to him but he suffered us not Id. in Maasar Sheni fol. 53. col 3. A tradition Anointing on the Sabbath is permitted If his head ake or if a scall come upon it he anoints with oyl Talm. Bab. in Joma fol. 77. 2. If he be sick or scall be upon his head he anoints according to his manner c. Now if we take the Apostles counsel as referring to this medicinal practice we may construe it that he would have this Physical administration to be improved to the best advantage namely that whereas Anointing with oyl was ordinarily used to the sick by way of Physick he adviseth that they should send for the Elders of the Church to do it not that the anointing was any more in their hand then in anothers as to the thing it self for it was still but a Physical application but that they with the applying of this corporal Physick might also pray with and for the patient and apply the spiritual Physick of good admonition and comforts to him Which is much the same as if in our Nation where this physical anointing is not so in use a sick person should send for the Minister at taking of any Physick that he might pray with him and counsel and comfort him Or 2. It was very common among the Jews to use charming and anointing together of persons that were sick of certain maladies of this the Jerus Talm. speaketh in Schab fol. 14. col 3. ãâã ãâã ãâã ãâã ãâã A man that one charmeth he putteth oyl upon his head and charmeth And a little after is related what they charmed for as for an evil eye serpents scorpions c. And in col 4. is mentioned how one charmed over a sick person in the name of Jesu Pandira Now this being a common wretched custom to anoint some that were sick and to use charming with the anointing this Apostle seeing anointing was an ordinary and good Physick and the good use of it not to be extinguisht for that abuse directs them better namely to get the Elders or Ministers of the Church to come to the sick and to add to the medicinal anointing of him their godly and fervent prayers for him far more available and comfortable then all charming and inchanting as well as far more warrantable and Christian. CHRIST XLIV NERO. X THIS year C. Lecanius and M. Licinius being Consuls befel that sore fire in Rome of which some touch was given before the sorest that ever had befallen the City and which made such desolation That whereas the City was divided into fourteen great Wards they are the words of Tacitus only four of the fourteen stood sound For three were clean burnt down to the ground and as for the other seven they were all tattered and half consumed and but a few reliques of houses remained It was commonly thought and talked that Nero himself had the chief hand in kindling and carrying on of this mischief instigated thereunto either by his own inhumane and barbarous temper which delighted in nothing more then in destroying or by a tickling humour he had to build the City a new that it might bear his name He to stop the mouth of the clamor and to salve his credit brought the Christians that were in the City to examination and execution as if they had been the only and the all in the breeding of this mishap Igitur primo correpti qui fatebantur deinde indicio eorum haut perinde in crimine incendii quam odio humani generis convicti sunt c. Therefore they were first laid hold on that confessed themselves Christians and then by their discovery a vast multitude was convicted not so much for real guilt of kindling that fire as because of the general hate of men against them And moreover there were scorns added to their deaths for they were cast wrapped in beasts skins to be devoured of dogs or they were crucified or burnt and served for lights by night when the day was gone Whereupon they were pitied seeing that they were thus destroyed not for the publick benefit but only for one mans cruelty Thus Tacitus What havock may we think this doleful persecution made As among other Christians at Rome so particularly among those eminent ones that Paul in his Epistle thither saluteth by name Rom. 16. of whom many no doubt were alive till now and now dispatched He himself and Timothy and Luke with other of his retinue may well be supposed to have been got away before this storm came because in several places of his Epistles written a good while ago as we have observed he speaketh of his setting away with what speed possible and convenient How escaped Peter if he now sate Bishop at Rome as Rome asserteth Whether this persecution were circumscribed within the bounds of Rome or Italy or whether it was carried by the command of the Tyrant through all other Countries as Vid. Euseb. Eccles. Hist. lib. 2. c. 24. Oros. lib. 7. c. we need not to be much solicitous to go about to decide certainly though it were not inforced by any Edict or command yet such a copy would be taken for a warrant especially by those that without either command or copy had been forward enough to do mischief to the professors of the Gospel already and had taken nay had made any occasion to undo or destroy them The Jews at this mastery were the busiest men of any and that mystery of iniquity was ever working but could not strike their full stroke because something hindred 2 Thess. 2. 6 7. If he that hindred
burnt down upon the Lords day or on the Christian Sabbath Fire put to it upon their Sabbath and it burnt all ours And so the City fell upon their Sabbath as was mentioned out of Dion even now SECTION II. The face and state of the Country after the Cities ruine WE will first begin at Jerusalem it self It was laid so desolate ãâã ãâã ãâã ãâã ãâã That travellers by could see no sign that it had been ever inhabited they are the words of Josephus De Bell. lib. 7. cap. 1. The Friars there and the Maps here with us that point out places so punctually as to tell you Here was Pilates Palace here the Highpriests here the dolorous way c. must receive more curtesie from your belief then they can give proof to their assertion It appears by the constant and copious testimony of the Jews that the City and Temple were not only laid flat by fire ruine and demolishment but that Turnus Rufus brought a plow over them to make good that Prophesie Zion shall be plowed as a field The plowman would find but rugged work They allot it as observed before to have been on the same day of the year and so a twelvemonth at the least must intercede What the beauty of the place had been needs no Rhetorick to set it forth nor what the populousness the Temple if there had been no other goodly structures was enough to speak the one and the multitude of their Synagogues the other their own records sum them up to four hundred and threescore R. Phinehas in the name of R. Hoshaiah saith there were 460 Synagogues in Jerusalem and every one had a house for the Book of the Law for the publickreading of that and a house for the publick teaching and explaining the traditions Jerus Chetub fol. 35. col 3. which in Megillah fol. 73. col 4. and in R. Solomon upon the first of Isaiah are reckoned up to four hundred and fourscore But now not one relick left of Temple Synagogue Midrash House oâ any thing else but rubbish and desolation Her people used this custom while she stood that on all other days of the year the unclean walked in the middle of the street and the clean by the house sides and the unclean said unto them Keep off But on the days of the Festivals the clean walked in the middle of the street and the unclean by the house sides and then the clean bid Keep off Jerus Shekalin fol. 51. col 1. But now where is that company that niceness nay where are the streets Titus himself some time after the desolation coming that way could not but bemoan the fall of so brave a City and cursed the Rebels that had occasioned so fatal a destruction Joseph De Bell. lib. 7. cap. 15. How the Country near about was wasted with so long and terrible a siege and indeed the whole Country with so dreadful a War it is easier conceived then expressed Josephus tells particularly much of it and this thing for one That all the timber twelve miles about the City was cut down and brought in to make forts and engines for the siege lib. 6. cap. 40. We may take a view of the whole Country as to the surface and situation of it in this prospective of their own The Land say they that Israel possessed that came out of Babylon was these three Countries Judea Galilee and Beyond Jordan and these were severally tripartite again There was Galilee the upper and Galilee the neather and the Vale. From Caphar Hananiah upward all that bears not Sycamores is Galilee the upper and from Caphar Hananiah downward all that doth bear Sycamores is Galilee the lower and the border of Tiberias is the Vale. And in Judea there is the Mountanous and the Plain and the Vale. And the plain of Lydda is as the plain of the South and the mountanous thereof as the mountain royal From Bethoron to the Sea is one Region Shiviith per. 9. halac 2. The Jerusalem Gemarists do adâ thus What is the vale in Galilee The vale of Genezareth and the adjoyning What is the mountanous in Judea This is the mountain royal and the plain thereof is the plain of the South and the vale is from Engedi to Jericho And what is the mountanous beyond Jordan R. Simeon ben Eleazar saith The hills of Maâvar and Gedor And the plain thereof Heshbon and all her Cities Dibon Bamoth Baal and Beth Baal Meon And the vale is Beth Haran and Beth Nimrah Sheviith fol. 38. col 4. It were endless to trace the footsteps of the War particularly in all these places let Josephus be consulted for that we may say in short that hardly any considerable place escaped but such as were peaceable or such as were unaccessible Of the later sort the mountanous of Judah was the chiefest place Joshua 21. 1. Luke 1. 39. ãâã ãâã ãâã ãâã ãâã The mountain royal as the Hebrew Writers do commonly call it a place incredibly populous as they testifie Jerus Taanith fol. 69. col 1. Hither Christ gives his Disciples warning before hand to flee when these evils should come Matth. 24. 16. Which warning we cannot judge but they took and so planted here as in a place of safety by his warrant Though therefore the Country were extreamly wasted with so long and so furious a War yet was it not utterly waste nor the Nation destroyed from being a people though it were destroyed from being what it had been Those places and persons that had quietly submitted to the Roman power if they had escaped the fury of their own seditious ones were permitted to live in quiet yea to injoy their own Religion and Laws they in the mean while demeaning themselves as peaceable subjects to that power that had brought them under And for one acknowledgment of that subjection they were injoyned to pay that Didrachma or half shekel that they usually paid to the Temple for their lives to Jupiter Capitolinus Xiphil apud Dionem pag. 748. Their Sanhedrin continued in the same lustre and state as it had done for many years before the City fell and their Synagogues in the same posture and their Religion in the same condition save only those parts of it which were confined to Jerusalem which was now in the dust And generally the places and people that had escaped the War if they would live quiet did injoy their quietness as well as men could do in a Land in such a condition as into which it was now brought SECTION III. The Sanhedrin sitting at Iabneh Rabban Iochanan ben Zaccai President ALthough Rabban Simeon the President of the Council was caught in Jerusalem as in a trap and so lost his life yet Rabban Jochanan ben Zaccai his Vice-President and who was also then in the City with him made a shift to escape He spake and acted for Caesar as much and as long as he durst and when he saw he could no longer be in safety
of the new Moons he had scored upon his wall several forms and appearances of it and those that came to bear witness that they had seen the new Moon he brought thither and asked How saw you it In this form or this or the other c. Rosh hashanah per. 1. hal 8. SECTION V. The Sanhedrin still at Iabneh R. Akibah President THE twelve years of Rabban Jochanan and Rabban Gamaliel reached from the second year of Vespasian when the Sanhedrin was first setled at Jabneh to the second year of Domitian there begins R. Akibah his Presidency and sate fourty years namely to the time of the sacking of the Town Bitter or Beth tar which the Jews generally six fifty two years after the fall of the Temple or at most fifty five So that he sate all the time of Domitian and Trajan to the fifth or at most the eighth year of Hadrianus His time was a troublesom time with the Jews In Domitians days Judaicus fiscus praeter caeteros acerbissime actus Above all others the Jews were plagued with taxes and conâiscations Sueton in Domit. cap. 12. where he adds I remember when I was a boy I was present when a man of ninety years old was searched before a great company whether he were Circumcised or no. In Trajan's time was that horrd insurrection of the Jews mentioned by Dion lib. 68. about Cyrene where they murdered Romans and Greeks to the number of two hundred and twenty thousand eat their flesh devoured their intrails and dawbed themselves with their blood And the like insurrection they made in Egypt and Cyprus and murdered to the number of two hundred and fourty thousand Tsemach David makes Ben Coziba a chief leader in this business who if he were received his just reward in the time of Hadrian He took on him to be Messias made himself a King stamped Coyn of his own ãâã ãâã ãâã ãâã ãâã Jerus Maasar Sheni fol. 52. col 4. brought the Romans against him who destroyed him and the City Bitter and multitudes of thousands of Jews with him The Jews commonly write it ãâã ãâã ãâã ãâã ãâã but in Jerus Taanith fol. 68. col 4. it is written ãâã ãâã ãâã ãâã ãâã Beth tar which properly signifies the house of spies And there a story is told that makes it no better of the great ones that had escaped at the ruine of Jerusalem and dwelt here and intrapped any man that they saw go toward Jerusalem Eusebius Hist. lib. 4. cap. 6. calls it Betheka and saith it was not far from Jerusalem which Barronius boldly translates Bethlehem The Jews do character the doleful slaughter at this place as the saddest stroke that ever they received but the fall of Jerusalem Rabbi Akibah himself perished in it dotingly having become Armour bearer to Ben Coziba as holding him to be the Messias You may observe what kind of a Messias they expect Dion tells that in this War Severus whom Hadrian had sent to quel them took fifty of their strongest Garrisons and destroyed nine hundred fourscore and five fair Towns And he also destroyed all the Olive trees in Judea Jerusal Peah fol. 20. col 1. How they themselves record the slaughter at Beth tar may be seen in the Jerusalem Talmud in Taanith the place cited above and the Babylonian in Gittin fol. 57. 2. Whence their first tumultuating took its rise is of some obscurity only it may be resolved into Gods just judgment upon them to stir to their own ruine Yet Spartianus speaking of their stirring in the time of Hadrian saith it was because they were forbidden Circumcision Moverunt ea tempestate Judaei bellum quod vetabantur mutilare genitalia In vit Hadrian Trajan put a restraint upon Christianity and persecuted it Plin. Epist. lib. 10. ep 97. It may be he did the like upon Judaism and that might move them to an insurrection The horrid Massacres that they committed in Cyrene Egypt and Cyprus might be looked upon as a just judgement for his persecution of Christianity if multitudes of Christians did not also perish in those slaughters if Ben Coziba were ringleader in them For Justin Martyr Apol. 2. saith that Barchochebas brought Christians only to torture unless they would deny Christ and blaspheme him And Euseb. in Chron. Chocebas the ringleader of the Jews put to death with all exquisite torture those Christians that would not assist him against the Romanes That is worth observing which is spoken by Jerus Jevamoth fol. 9. col 1. There were many that had retracted their foreskin in the days of Ben Coziba were Circumcised again which R. Nissim speaks out more at large There were many Circumcised ones in the days of Ben Coziba who had retracted their foreskin perforce in the Town of Bitter but the hand of Ben Coziba prevailed and reigned over them two years and an half and they were Circumcised again in his days In Alphes in Jevam fol. 428. their retracting their foreskin perforce speaks much like to that which was mentioned before out of Spartianus In these times also of Trajane I suppose there was an Edict against the Jews Ordination upon pain of death to him that did Ordain and him that was Ordained and ruine of the place where any Ordination should be Talm. Bab. Avodah Zarah fol. 8. 2. And from the time of these tumults forward that began to take place which is spoken in Jerus Sanhed fol. 24. col 2. That in the days of R. Simeon ben Jochai who was now alive the judging even in pecuniary matters was taken away In fol. 18. col 1. This is said to have been in the days of Simeon ben Shetah but that is a mistake which is corrected in the place cited Upon these Wars and Tumults Hadrian forbids the Jews to go to Jerusalem or so much as to look upon it from any hill where it might be seen Euseb. hist. lib. 4. cap. 6. Triphon the Jew that hath the long dispute with Justin Martyr fled from these Wars Justin. Dial. cum Tryph. he might very well be R. Tarphon a great associate with R. Akibah and one much mentioned in the Talmuds SECTION VI. The Sanhedrin at Usha and Shepharaam ãâã ãâã ãâã ãâã ãâã Rabban Simeon President THUS did the just vengeance of God follow the Nation but far were they from being rooted out and as far from laying to heart any plague that light upon them Besides R. Akibah we can hardly name you another of note that perished in all those deadly combustions though some of them were in the thickest of the danger but reserved as it seemeth as a further plague for the seduction of their Nation Some of their expressions about the sad slaughter at Bethtar or Bitter are to this purpose The horses waded in blood up to the nostrils There were slain 400000 And Adrian walled a Vineyard of sixteen miles about with dead bodies a mans height And there were found the brains of 300 children upon one stone and
a time sheweth his doubting to be the more and the appearing of an Angel when such apparitions were as rare as Miracles should have made it to have been the less For after the death of Zachary and Malachi and those later Prophets the Holy Ghost departed from Israel and went up and ceased to exhibite his familiarity among them in Vision Prophesie and the work of Miracles So that this apparition of the Angel and this sign given to Zachary and wonders done in the birth of the Baptist were as the very entrance and beginning of the restoring of those gifts and the very dawning to that glorious day of such things as was now to follow For I am old The very same was the doubt of Sarah Gen. 18. 12. And here first the distrust of Zachary doth shew the more in that he that was a Priest and should have instructed others was himself to seek in one of the first elements and Catechistical principles of Religion concerning the Almighty power and All-sufficiency of God Secondly The very place where the message came to him being the place of Gods immediate Oracles and the time being the time of his praying and who could have wished for a better return of his prayers Do aggravate his unbelief Ver. 19. I am Gabriel It signifieth A man of God being taken in the same form of construction with Malchizedek He breaketh out to utter his name which Angels at other times and it may be himself had refused to do because he would recal Zacharies thoughts to the book of Daniel and convince his hesitation by that very Scripture Dan. 9. That stand before God That is that minister to him as Dan. 7. 10. 1 Sam. 16. 22. 2 King 5. 25. c. Therefore those that from this phrase would collect that Gabriel is an Arch-angel or one of the prime order of Angels do build but upon a very sandy foundation Ver. 20. Behold thou shalt be dumb The sign given is in Zachary himself and not in any thing without him partly because his doubting arose from the consideration of himself and partly that he might carry about him a punishment for his diffidence as well as a sign for his confirmation Now his punishment was twofold deafness and dumbness both for because he had not hearkned to the Angels speech he was struck deaf and because he had gain-said it he was made dumb For first the Greek ãâã ãâã ãâã ãâã ãâã ver 22. and the word ãâã ãâã ãâã ãâã ãâã by which the Syrian rendreth it do signifie both deaf and dumb And secondly in ver 62. it is said They made signs to him which had not needed if he could have heard ãâã ãâã ãâã ãâã ãâã This latter clause of the verse might not unfitly be rendered thus Thou shalt be dumb c. until the day that these things for which thou hast not believed my words shall be performed And thus is his dumbness limited or extended the clearer till the accomplishing of the things of which he doubted Ver. 22. He could not speak to them The Priest at the dismission of the people when the service of the Temple was finished was to pronounce the blessing in Numb 6. 24 25 26. Which when Zachary is now to do he is speechless and cannot perform it for the Levitical Priesthood is now growing dumb and he that was to bless indeed namely Christ is near at hand Ver. 23. Assoon as the days of his Ministration were accomplished The dumb and deaf Priest officiateth in that service which the lot had cast upon him a certain time either more or less after he was faln under this double imperfection For first neither of these are named among those defects and blemishes that secluded from the service in the Sanctuary Secondly The Priesthood of the Law consisted mainly and chiefly of manual actions or offices for the hands as offering sprinkling waving and such others to which sense the Targums expound The works of Levies hands Deut. 33. 11. and so it might the better âe speechless But the Ministry of the Gospel cannot admit of dumbness because it consisteth of Preaching and for that purpose was furnished and indowed at the beginning and entrance of it with the gift of Tongues Ver. 24. Elizabeth hid her self saying c. This her retiredness and hiding of her self proceeded partly from devotion and partly from respect of the child that she had conceived For the words or thoughts that proceed from her at this her retiring must needs shew the reason why she did it Now she said Because the Lord hath done thus to me when he looked upon me to take away my reproach where two distinct things are plainly remarkable First Gods taking away her reproach by giving her a child after so long barrenness this is not the thing that she hideth for but Secondly His dealing thus with her when he would take that reproach away as to Thus Emphatical and giveth a clear resolution of this place which hath scrupled many into strange and harsh expositions for not observing it as that she should hide her self for fear that she should not prove with child Others that she did it for shame lest she should be reputed lascivious for being with child c. Judicet lector give her such a child that was to be of so eminent a calling and so great a Prophet And for this it was that she betook her self to this retiring and reclusiveness partly that she might ply her devotion so much the closer upon so great a benefit and chiefly that she might sequester from all occasions of uncleanness or defiling since she carried one in her womb that was to be so strict a Nazarite As see the like Judg. 13. 14. Vers. 26. And in the sixth month This sixth month from the conception of the Baptist was the tenth month of the months of the year or the month Tabeth which answereth to part of our December the time at which a long error hath laid the nativity At the very same time of the year Esther another Virgin had been promoted to honour and royalty by Ahashuerus Esth. 16. 17. Unto a City of Galilee Out of Galilee ariseth no Prophet the Jews said once in the scorn of our Saviour slanderously and very falsly Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonah of Gath Hepher 2 King 14. 25. in the Tribe of Zebulon Josh. 19. 13. And in Galilee was much of the converse of Elias but especially of Elisha at Shunem 2 King 4. 8. in the Tribe of Issachar Josh. 19. 18. And all these three famous Prophets of the Gentiles And no place could be fitter for the bringing forth of Christ and his Apostles that were to be the Converters of the Gentiles then Galilee of the Gentiles Nazaret See 2 King 17. 9. the tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a watch-tower on the top of a steep
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã signifieth outward gesticulation or exultation as well as inward joy yea though there be no inward joy at all as Psalm 65. 13. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã as it is said before in the LXX who must best help us to interpret it signifieth a look of another nature Secondly ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
coming unto her in visible appearance as Chapter 18. 14. At the time appointed I will return c. Or it may be taken in connexion to the sense of the Verses preceding That after the defect of Prophecy the dawning of that gift and after the darkness of the Doctrine of Salvation as it was in the Law the day-spring of it from an high came now to visit us in the brightness of the Gospel Vers. 80. And was in the deserts Of Ziph and Maon 1 Sam. 23. 14. 25. which were places not far from Hebron where John was born Josh. 15. 54 55. His education was not in the Schools at Jerusalem but in these plain Country Towns and Villages in the Wilderness Till the day of his shewing unto Israel That is when at thirty years of age he was to be brought to the Sanctuary service Numb 4. 3. to which he did not apply himself as the custom was but betook himself to another course SECTION VI. S. LUKE CHAP. II. CHRIST born published to the Shepherds rejoyced in by Angels circumcised presented in the Temple confessed by Simeon and Anna. AND it came to pass in those days that there went out a a a a a a ãâã ãâã ãâã ãâã ãâã in the Greek in Dan. 6. 8 12. a decree from b b b b b b Câsar the common name of the Roman Emperors as Abimelech of the Philistims Kings Ols. 34. in tit and Pharaoh of the Egyptians from Julius the first Emperor who was of this name but the name Caesar was long before him see Plin. l. 7. cap. 9. Caesar Augustus that c c c c c c As Ezr. 1. 2. all the World should be taxed 2. And that taxing was first made when d d d d d d In the Roman Historians he is called Quirinus Cyrenius was Governor of Syria 3. And all went to be taxed every one into his own City 4. And Joseph also e e e e e e Taking a journy in Scripture be it whither soever it will is called indifferently a going up or going down as Numb 16. 12 14 Jer. 21. 2. Judg. 16. 18. Gen. 42. 3. Judg. 15. 8. 1 Sam. 26. 10. went up from Galilee out of the City of Nazareth into Judea unto the City of David which is called Bethlehem because he was of the stock and linage of David 5. To be f f f f f f This word here and in vers 1. 3. hath various translations That they might be enrolled Syr. Arab. Rhem. That they might profess Vulg. Eras. That they might be taxed Erasm. again and our English All these laid together make up a compleat description of the manner of their taxing First They were taken notice of who were in every Town and City and were Inrolled upon their inrolling they professed subjection to the Roman State and upon this profession they payed some money at which they were assessed taxed with Mary his espoused wife being great with Child 6. And so it was that while they were there the days were accomplished that she should be delivered 7. And she brought forth her first-born Son and g g g g g g ãâã ãâã ãâã ãâã ãâã See the Gr. in Job 38. 6. and Ezek. 16. 4. some deriving the word from ãâã ãâã ãâã ãâã ãâã To reâd conceive that is meant that his swaddles were poor and ragged and that this is expressed as a particular of his abasement wrapped him in swadling cloaths and laid him in a manger because there was no room for him in the Inn. 8. And there were in the same Country Shepherds abiding in the field keeping watch over their flock h h h h h h Christ born by night for if he were born by day why should the revealing of it be forborn till night by night 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10. And the Angel said i i i i i i This message of the Angel as it was full of comforts so also was it of plainness according to the condition of the men to whom he spake Fear not for behold I bring you good tydings of great joy which shall be to all people 11. For unto you is born this day in the City of David a Saviour which is Christ the Lord. 12. And this shall be a sign unto you ye shall find the babe wrapped in swadling cloaths lying in a manger 13. And suddenly there was with the Angel k k k k k k Or the multitude a multitude of the Heavenly host praising God and saying 14. l l l l l l Or the good will of God towards men is glory to God in the Highest and peace on the earth Glory to God in the Highest and on earth peace good will towards men 15. And it came to pass as the Angels were gone away from them into Heaven the m m m m m m It hath been held that these Shepherds were about the Tower of Edar Gen. 35. 21. and that this was about a mile from Bethlehem Shepherds said one to another Let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in the manger 17. And when they had seen it they made known abroad the saying which was told them concerning this Child 18. And all they that heard it wondred at those things which were told them by the Shepherds 19. But Mary kept all these things and pondred them in her heart 20. And the Shepherds returned glorifying and praising God for all the things that they had heard and seen as it was told unto them 21. And when eight days were accomplished for the circumcising of the child his name was called Iesus which was so named of the Angel before he was conceived in the womb 22. And when the days of her purification n n n n n n Levit. 12. according to the Law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 23. As it is written in the Law of the Lord o o o o o o Exod. 13. 1. every male that openeth the womb shall be called holy to the Lord. 24. And to offer a Sacrifice according to that which is said in the Law of the Lord p p p p p p Maries poverty in that her hand could not reach to a Lamb which was the proper offering that the Law required Levit. a pair of Turtle Doves and two young Pigeons 25. And behold there was a man in Jerusalem whose name was Simeon and the same Man was just and devout waiting for the consolation of Israel and q q q q q q The spirit of Prophesie It had been long a stranger among
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
was not weaned if in this he followed the use and custom of the Jewish children as it is like he did but still sucked his Mothers breasts As he grew in body he grew much more in mind for so the phrase He waxed strong in Spirit seemeth to be understood by the Evangelist taking Spirit not so much for the Holy Ghost though it is past question he was filled with that as for his Soul or spiritual part of his humane nature And so he describeth his growth in both parts in the two expressions The child grew in body and waxed strong in intellect and soul filled with wisdom in an extraordinary manner above other children and a graciousness appeared in him both in person and actions Ver. 41. Now his Parents went to Jerusalem c. Joseph is called the Parent of Christ as Paul calleth preaching foolishness 1 Cor. 1. 21 23. because he was so commonly reputed by men And as for Womens going up to this Festival whereas the Law required only the Males appearance before the Lord three times in the year we shall have occasion to speak of it hereafter Ver. 42. And when he was twelve years old c. At what age our Saviour sheweth his admirable wisdom in the Temple among the Doctors in this Story at the same age had Solomon shewed his in the matter of the two Hostesses about the dead and living child 1 King 3. 25. 28. For that he was twelve years old at that time may be conceived upon these collections First Absalom began to rebel in the thirty seventh year of Davids Reign or three years before his death or thereabout This is to be picked out of that dateless reckoning of years 2 Sam. 15. 7. And after forty years Absalom said let me go pay my vow c. These forty years are counted from the time that Israel asked a King three of Sauls Reign 1 Sam. 13. 1. and seven and thirty of Davids and then began Absalom to challenge the Kingdom and the reckoning from that date giveth this hint and intimation that as their asking a King then did sore displease the Lord so now are they punished in the proper kind for it when they have so many Kings that they know not well which to follow and many of them perish in following the usurper Secondly Before his open rebellion Absalom had been two years in Jerusalem and not seen the Kings face 2 Sam. 14. 28. Thirdly Before that time he had been three years in deserved exile in Geshur 2 Sam. 13. 38. Fourthly And two years had passed betwixt the rape of Tamar and slaughter of Amnon which occasioned him into that exile 2 Sam. 13. 23. So that counting all these years together they appear clearly to be ten at the least betwixt the rape of Tamar and Davids death and so are they so many of Solomons age at the same time Now that there was some good space that passed betwixt these sums of time mentioned as betwixt the birth of Solomon and the rape of Tamar betwixt Absaloms seeing of the Kings face and his breaking out after into that rebellion and other spaces it cannot be denied upon serious and considerate casting up of the Story But to find out the exact space and measure of time is hardly possible and so is it to determine the age of our Saviour at the time of his disputing with the Doctors For though the Evangelist say that he was twelve years old yet hath he left it doubtful whether current or compleat and that it was a whole half year under or over it cannot be denied seeing that he was born about September and this his disputing was at the Passover about March or April So when we say Solomon was twelve years old when he began to Reign and when he determined the controversie of the two Hostesses it is not necessary punctually to pick out and shew that space of time to all exactness it sufficeth to shew that the Text bringeth him near to that age under or over See Ignat. Martyr in Epist. ad Magnes Vers. 43. The child Jesus tarried behind in Jerusalem and Joseph and his Mother knew not of it That morning that they were to depart to their own home it was the custom to go first to the Temple and to worship the Lord 1 Sam. 1. 19. Now the multitudes that went together at these times were exceeding great and many all the males of the Nation and very many of the females being constantly present at these occasions When therefore Joseph and Mary and the Galilean company that went along with them departed from the Temple to go their Journey it is likely that Christ stayed behind them in the Temple Court where also he haunted till they found him again Now he having been absent from them and in other companies sometimes before in the Festival week as it can hardly be doubted it is not to be wondred if they were not so punctually exact as to be sure to bring him with them in their sight out of the Temple and the City For they knew not nor could they conceive that he had any thing to do or how he could stay behind them when they were gone and therefore though they saw him not yet doubted they not but he was with some of his acquaintance or other in that vast and numerous multitude Yea so confident they were of this that when after a while they missed him yet did they not suspect his staying behind them in Jerusalem but went that days journey forward searching and inquiring for him among their kindred and acquaintance that went along with them for so are those words to be understood till they came to their lodging And by that time not having found him they resolve and accordingly do on the next morning return for Jerusalem It is conceived by some that the multitudes going to and from these festivals went the men by themselves and the women by themselves and the children indifferently with either parent as they thought good and so Mary supposed that Jesus was with Joseph and Joseph supposed that he was with Mary and by this mis-apprehension they went their first days journey till they met at their lodging before they mist him But if that were certain which is very doubtful that they thus travailed males and females apart yet it is clear by the Text that they jointly mist him in their first days journy and betimes in the journey long before they came to their Inn and yet would not return to seek him at Jerusalem where they could not so much as suspect that he would stay behind when he saw all the company setting homewards but they still go on their journey and inquire up and down in the company for him till their not meeting him at night resolves them that he was not in the company at all Vers. 46. After three days they found him in the Temple That is on the third day for one they spent in
fit thine implements for your Messias is born c. Rabbi Abuhi said And what need you to learn this of an Arabian The text is plain in Esay which saith Lebanon shall fall by a mighty one and it followeth And there shall come forth a rod out of the stemm of Jesse and a branch shall grow out of his root § To the root of the trees First by the root of the trees might be understood the root of Jesse of which mention was made before from Esay 11. 1. For in all the crosses and calamities Wars overthrows and captivities that had befallen the Nation of the Jews the stock of Jesse or line of David could never be rooted out or extinguished because the promise that Christ should come out of it did preserve and keep it alive in despight of all opposition till he that was promised did come indeed But now seeing that he was come and that that line had no more the shelter and preservative of the promise it also must come to ruine and rooting out as well as others Secondly the Ax is now laid to the very root of your confidence and boasting For whereas ye say within your selves and stand upon it that ye have Abraham to your Father the time is now come that that distinction betwixt who is and who is not of the Seed of Abraham shall be no more regarded nor looked after but every one of what Nation soever that feareth God shall be accepted of him and the seed of Abraham for not fearing him shall be rejected and that priviledge not respected at all Thirdly Jerusalem was at the root of the whole Nation from which they derived the sap of rellgion and policy but now the ax of destruction is laid even to that Fourthly this phrase may be understood as comparing the ruine of the Jews here threatned with those desolations they had felt before For then as at the captivity of Babylon for example they were not utterly cut off from their Land for ever but had a promise of returning and returned and were planted there again but now the vengeance threatned must strike at very root and quite destroy them from being a Nation for ever and from all hope of returning to their Country any more By the Ax being now laid to the root of the trees may fitly be understood 1. The certainty of their desolation And 2. the nearness in that the instrument of their destruction was already prepared and brought close to them the Romans that should ruine their City and Nation being already Masters and Rulers over them Luke 3. vers 10. And the people asked him c. Or the multitude as vers 7. which verse compared with this sheweth that the question what shall we do then proceeded from those to whom the Baptist addressed his last speech O ye generation of Vipers c. which were Pharisees and Sadduces as appeareth by Matthew and other multitude mixed among as by Luke Now whether this their question proceeded from the apprehension of the danger threatned or application of the exhortation urged whether they desired to learn how to avoid the evil of the wrath to come or to do the good works of repentance when they ask what shall we do is neither so material to search nor easie to find as it is fit to observe how powerfully the doctrine of the Baptist hath wrought with them when it hath thus brought them to look off the goodness of Abraham in which they trusted and to think after goodness of their own Vers. 11. He that hath two coats let him impart to him that hath none c. It appeareth by the Baptists answer that their question demanded what were those good fruits that he called upon them to bring forth ver 8 9. and the ãâã ãâã ãâã ãâã ãâã here may seem to have respect to the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in those verses His answer is an exhortation to Almes-deeds or giving to the needy rather then any other lesson not that thereby they might think to satisfie for their sins or merit for themselves but for divers other important and considerable ends For 1. he setteth them this as an easie lesson for yet they were but very children in the Evangelical School To have put them at their first entry into this School to the hard lecture of self-denial mortification patience and joy in persecution and other such things as these had been too strong meat for such babes too difficult a task for such infants to take out and therefore he setteth them this easie Copy and layeth no greater an imposition upon them then what even the weakest of them might follow and undergo to impart of their abundance to the poor 2. The tenor of the Gospel is mercy and not sacrifice Hosea 6. 7. Mat. 12. 7. and therefore he putteth not upon them the cost of oblations and offerings which were required by the Law nor the fasting and pining of the body as did many of his own Disciples but the lovely works of Charity and Mercy the first and most visible of which is relief of the needy 3. By this he putteth them to tryal how they forsake the world by parting with their wordly goods how they live by faith in not fearing poverty though they give of their wealth away how they love their neighbour as themselves in making him partner of what they have and how their eyes are fixed on things to come by giving away here and looking for reward thereof in heaven And 4. it may be very well supposed that among the multitude that stood before him the Baptist saw some rich and some poor some in good cloathing and some in mean and that the present object that he beheld might be some occasion to him to propose this lesson to be put presently in practice § That hath two Coats c. He requireth not wilfull Poverty but Alms-deeds of their superfluity not to give away their coat if they have but one but if they have two then give one of them and to the same purpose he useth ãâã ãâã ãâã ãâã ãâã Meats in the plural number not to go naked themselves that they may cloath others nor to prevent others begging by their alms and to beg themselves but what they have above their own necessaries to contribute to the necessities of the needy and first to love themselves and then their neighbours as themselves Vers. 12. Publicans Publicans at the first were such as gathered the tributes and custom of the Romans in those Countries and Provinces that were under their dominion And this at that time was an honourable place and calling For Tully commending M. Varro to Brutus giveth Epist. lib. 13. 10 these two reasons of the strong tie of friendship betwixt them The one is saith he because he is versed in my way of studies in which I am chiefly delighted And the other because he betook himsef maturely to the company of
from place to place by the evil spirit is a thing that hath no parallel in all the Scripture from end to end Now whether it be not probable that the Devil would have possessed our Saviour bodily if he could have done it and when he could not do it betook himself to this violent Rapture of him be it also referred to the Readers consideration § Into the holy City and setteth him on a pinacle of the Temple There are two main scruples and questions arise out of these words 1. Why the Devil bringeth Christ to this place in this temptation And 2. whether his flying in the air and standing on the Temple were visible or no. As to the first It cannot be doubted but something more was in the Devils thoughts when he brought our Saviour hither than meerly his precipitation or casting down headlong or flying in the air For had that been all he might have found promontories rocks precipices by hundreds from whence to have got him cast down would have served the turn as well as from hence if his precipitation had been all that was intended and aimed at But certainly there was some reflecting in Satans mind upon the very place as well as upon the very thing And that being apprehended what it was if it be possible to apprehend it it will help to resolve both the questions at once Conjecture is all that we can go upon here and it is better to conjecture at Satans mind in such a thing as this than to be acquainted in it and in a matter of this nature if one fail in conjecture it is as excusable on that hand as it is difficult to hit aright on the other 1. Therefore it may be conceived that the Devil according to his constant practice would make the utmost advantage he could of his deceipts in this passage and temptation and that he meant not only evil to our Saviour whom he had in hand but some delusion also to the men of Jerusalem amongst whom he brought him For why should he take him from the solitude of the wilderness into the middle of a City if he meant no more than what he might have equally acted in that solitariness or why should he set him upon the Temple if he intented no more than what he might have done upon any precipice in the desert 2. It seemeth therefore and is very probable that our Saviour as he flew in the air and as he stood on the Temple was visible and conspicuous to the eyes of the people and that Satan acted thus that the people might be deluded with some misapprehensions concerning him And truly I cannot but conjecture that he intented to deceive them with misprision concerning Elias who was so much in their thoughts and expectation to come personally as the fore-runner of the Messias For he having been rapt away into the air and so into heaven when the Lord took him from the earth as is related in the story of his translation 2 King 2. how readily might the people have their thoughts on him when they saw a man in a mantle flying in the air and taking his pitch upon the Temple and away again and this they might be deceived in the rather because of the misconstruction which they blindly made of those words of the Prophet Mal. 3. 1. Of the Angel of the Covenant coming to the Temple which they understand of Elias as see D. Kimch in loc But it will be said what could Satan gain by this deceit Why this that they would be confirmed in the mistake of Elias his personal coming at the last converse among them and so the preaching of the Baptist and the appearing of Christ after him would be the less regarded 3. Now the acting of the Devil in reference to Christ affords us these considerations 1. That whereas in his former temptation he would have injected into Christ diffidence and despair in God now would he do the clean contrary and instigate him to presumption then would he have suggested that God was mindless of him and that there was no trust to be had in providence for he must either turn stones into bread or be without but now he will have him to cast all upon providence and promises presumptuously and neither to use any means nor regard any rule 2. That the Devil doth here somewhat parallel his first temptation of our first parents for that was in the garden a place of happiness this is on the Temple the place of holiness that in the paradise of delight this in the paradise of Religion 3. That though the Devil could set Christ on the top of the Temple yet could he not throw him off Our Saviour refused not to suffer him to bring him to a temptation but he would not suffer him to have the least power over him in it either to perswade him into the least sin or to cast him into the least danger 4. Whereas Christ had used Scripture to him before he useth Scripture to Christ now and so goes about to assault him with his own weapon 5. That he might the more feasibly cast him upon a presumptuous relyance on the guard of Angels he hath now brought him to a place as likely to have Angels ready about it as any place under heaven for where might they more readily be thought to be than about the Temple What part of the Temple it was that Christ was set upon at this time it is in vain to go about to determine whether on some turret of it as is conceived by some or on the battlement ledge as by others or on some of the flying fanes as by a third sort or on the sharp broches that were set there to keep off birds as by a fourth it is as little material as it is little determinable only take this testimony of Josephus concerning the terrible height of some part of the Temple and then be it left to ruminate upon He speaking concerning the South side of the Temple and of the ãâã ãâã ãâã ãâã ãâã the Kings porch there he saith thus It was one of the most renowned works under the Sun for there being a great depth of a valley even not to be seen to the bottom of if any one above looked down Herod raised a vast height of a Porch over it so that if any one from the roof of it looked down ãâã ãâã ãâã ãâã ãâã his head would be giddly his sight not reaching to the unmeasurable depth Antiq. lib. 15. cap. 14. Vers. 8. Again the Devil taketh him up into an exceeding high mountain It is as undeterminable what mountain this was as it is what part of the Temple it was that he set him upon and it is as little material Only this is conceivable upon good probability that this mount was beyond Jordan eastward because the first appearing of Christ after this amongst men is at Bethabara on that side Joh. 1. 28. Now whether it were Pisgah Nebo
Jews Barnaba and Barabba Consider 3. How common the Greek Bible or the LXX was in use among the Jews at this time and how much mixture of Greek words was used in their common language at this time as appeareth by the Syriack translater the Chald. Paraphrasts the Talmuds and others the most ancient Jewish Writers and then we have good cause to think that they that used the whole Bible in Greek and that used to speak so much Greek mingled with their Syriack language continually would not stick to utter one letter that sounded of the Greek when that letter was only and properly added to denote a proper name But you will say that the New Testament writeth Ezekias Josias Jonas and the like with s in the end as these words are written and yet there is none that can think that the Jews uttered those words so but as they are written in the Old Testament Ezekiah Josiah Jonah It is true that it is most like they did so but the difference betwixt them and these words that we have in hand is so apparent that it is hardly needful to shew it those were proper names originally these were common names made proper those had s added in the end not to shew that they were proper names but to supply the Hebrew h or ãâã ãâã ãâã ãâã ãâã which the Greek in the end of a word cannot utter but these have s added in the latter end purposely and intentionally to make them proper names and to shew that they are so And 4. let it be observed How it could be possible for the Disciples in those words of our Saviour Tu es Petrus super hanc petram Math. 16. 18. to understand them otherwise than that Peter should be called the Rock if Christ used Cepha in both places Thou art Cepha and upon this Cepha Thou art a Rock and upon this Rock will I build my Church let any one but judge what interpretation they could make of it by his own construing and interpreting it according to the propriety as the words lie before him Therefore it is more than probable that Christ called his name Cephas uttering and sounding the s in the latter end and that the addition of that letter was not from the Evangelist but from Christ himself and that in the speech mentioned he thus differenced the words Thou art Cephas and upon this Cepha will I build my Church II. Now the reason why our Saviour giveth him this name Cephas or Rocky was not so much for that he was built upon the Rock for so were all the rest of the Apostles except Judas but because he had a special work to do about that building which Christ was to found upon the Rock For in those words upon this Rock will I build my Church he meaneth the Church of the Gentiles which was now in founding and in that building Peter had this special and singular work and priviledge that he was the first that preached the Gospel to the Gentiles Act. 10. Acts 15. 7. §. Which is by interpretation Peter For so should the word be rendred and not as our English hath it which is by interpretation a stone This is a passage like that in the verse preceding Messias which is by interpretation Christ and that Acts 9. 39. Tabitha which is by interpretation Dorcas where our Translaters have very properly observed and followed the intention of the Evangelists which is to give these proper names out of one language into another and not to give them out of proper names into common nouns And here they should have followed the same course which they have done in the margin but have refused it in the Text The Arabick and Vulgar Latine and divers others translate it Petrus according to our sense but the Syriack translateth not the clause at all Vers. 43. The day following Jansenius dare not suppose this to be the next day after that Andrew and the other Disciple followed Jesus to his own home but he thinks it was the day after Christ had named Simon Cephas The cause of his doubting is this because it being late towards night when Jesus and Andrew and the other Disciple came to the place where Jesus dwelt ver 39. he cannot suppose how Peter should be found and brought to Christ before the next day and yet he confesseth Epiphanius to be of opinion against him But it being observed that Peter and Andrew were brethren that they dwelt together Mar. 1. 29. that they fished together Matth. 4. 18. c. it will be no difficulty to conceive how Andrew might find out Peter upon a sodain and bring him to Jesus that very night that they came into Capernaum though it were late and accordingly there is no scruple to expound this day following of the very next day after Vers. 44. Bethsaida This was a Town that stood beside the lake of Gennesaret changed by Philip the Tetrarch into the form or state of a City and named by him Julia after the name of Caesars daughter so Josephus witnesseth Antiq. lib. 18. cap. 3. ãâã ãâã ãâã ãâã ãâã The Town Bethsaida by the lake of Gennesaret he brought to the dignity of a City both in multitude of inhabitants and in other strength and called it after the name of Julia the daughter of Caesar. Bethsaida signifieth the house or place of hunting and it seemeth to have been so called because it stood in a place where was store of Deer or Venison And to this sense is that passage of Jacob to be understood Gen. 49. 21. Nephthali a Hind let loose that is Nephthali shall abound in Venison as Asher with bread and oyl ver 20. and Judah with wine ver 11. view the places in the original Now Bethsaida stood either in or very near the tribe of Nephthali as shall be shewed elsewhere §. The City of Andrew and Peter Andrew and Peter after this removed and dwelt in Capernaum Mark 1. 21 29. because they would be near Christ whose residence was there as was observed before And there Peter pays tribute for himself as in proper place Matth. 17. 27. §. We have found him of whom Moses in the Law and the Prophets did write c. Now to insist upon the studiousness of Philip and Nathaneel in the Law and Prophets as some collect it out of this expression there are these things most observable out of these words 1. That the whole Scriptures of the Old Testament are comprehended under these two heads the Law and the Prophets And so again Matth. 11. 13. Luke 16. 29. For though indeed the Law and the Prophets only were read in the Synagogues every Sabbath day as Acts 13. 15. yet the third part of the Old Testament called Cetubhim or Hagiographa did prophesie of Christ as well as the other two and so must of necessity be included here For what book of Scriptures is more full of prophesies of Christ than the book of Psalms And what
David took the Spear and cruse meaning Abishai by Davids appointment 2 King 22. 16. The Book which the King of Judah hath read that is which they have read before him as 2 Chron. 34. 24. explains it c. Jesus himself baptizeth not 1. Because he was not sent so much to Baptize as to preach as Paul also saith of himself 1 Cor. 1. 17. 2. Because it might have been taken as a thing something improper for Christ to have baptized in his own name 3. The baptizing that was most proper for Christ to use was not with water but with the Holy Ghost Act. 1. 5. 4. Because he would prevent all quarrellings and disputes among men about their Baptism which might have risen if some had been baptized by Christ and others only by his Disciples It is no doubt but these Disciples of Christ that baptized others were baptized themselves Now who baptized them Not Christ for he Baptized none but they were baptized by John the Baptist for it is apparent that some of them were baptized by him Joh. 1. 35. 37. 40. and that teacheth us also to judge so of the rest And by this very thing it is evident that the Baptism of John and the Baptism of the Apostles was but one and the same whatsoever the Schoolmen have said to the contrary unless the Disciples baptized others with a better Baptism than they themselves were baptized with Observe that the administration of the Ordinances of Christ by his Ministers according to his institution is as his own work The Disciples baptizing is called his baptizing Vers. 23. And Iohn also was Baptizing His Sun is now ere long to set and the Evangelist here giveth you account of his last actions and Ministery whilest he was abroad and at his liberty If his imprisonment were but a little before Christs departure into Galilee mentioned in the next chapter as it is like it was he had been a publick preacher and baptizing near upon twenty months §. In Aenon near Salim c. 1. I cannot hold that this Salim was a City near Sichem as the most general opinion doth from Gen. 33. 18. where the LXX and divers others render as our English doth And Jacob came to Salem a City of Sichem For 1. It is Salem there and not Salim 2. It may be as well and is generally by the Jews rendred Jacob come safe to the City Sichem for till then he had no miscarriage in his family as he had afterward 3. The Scripture in all the Chorography of Ephraim never nameth any such place as Salim 4. The ground that Jacob bought Gen. 33. 19. was before Sichem and not before a Salem Joh. 4. v. 5 6. c. 5. If Salem and Aenon were near Sichem they were in Samaria and what had John to do among the Samaritans See Matth. 10. 5. 15. 24. 2. Salim and Aenon appear to be on this side Jordan westward from v. 26. They came to John and said to him Rabbi he that was with thee beyond Jordan to whom thou barest witness behold he baptizeth c. Now 1. Bethabara beyond Jordan was the only place that the Evangelist had mentioned before of Johns Baptizing and he speaketh according to his own story and so in Chap. 10. 40. he calleth it the place where John first baptized speaking still according to his own story for that was the first place that he had named And 2. at Bethabara had John pointed out Christ and born witness to him so that Disciples there began first to follow him therefore it appeareth by their speech that came to John ver 26. that Bethabara and Aenon were on the two several sides of Jordan Bethabara beyond and Aenon on this side 3. I should as soon look for Aenon and Salim in Galilee as in any other place that I have found mentioned by those that expounded this place For 1. Since Christ was first to appear in Galilee why should not his forerunner appear there also before him How much more proper is it to hold that as John baptized in Judea and there Christ was baptized of him and in Peraea or beyond Jordan and there Christ was pointed out by him so that also he baptized in Galilee and there Christ succeeded him then of all places to let him miss Galilee where Christ did first shew himself How could Herod whose residence and place was in Galilee and John come into so great converse and acquaintance as the Gospel giveth evidence they did Mark 6. 20. if John resided not in Galilee as well as Herod 3. The Septuagint mention a Salim in Galilee in the Tribe of Issachar Josh. 19. 22. differing indeed from the Hebrew Text but naming the place as may be supposed as it was called in their time as the Chaldee Paraphr also use to do Shaalim in 1 Sam. 9. 4. in some Editions of the Septuagint is written Saalim which whether it may not be the same with their Salim in Josh. 19. 22. and whether the Evangelist here refer not to that word and place I leave it to be discussed by others and whether Aenon in the Septuagint in Josh. 15. 61. can be to our purpose here 4. There is one stumbling block lies in the way of this mine opinion which holds Aenon and Salim to be in Galilee and that is in that Josephus saith ãâã ãâã ãâã ãâã ãâã John Baptist upon Herods suspition was sent Prisoner to Machaerus Antiq. 18. lib. 7. Now Machaerus Castle was in Peraea or beyond Jordan on the North-east part of that Country and confining upon Arabia which was a great distance from Galilee as the same Author averreth De Bel. lib. 3. cap. 4. to which scruple satisfaction may be given also from the same Author For it appeareth by him that the pretence of Herods imprisoning John was fear of innovation in regard of the peoples high esteem of him though the true cause indeed was about Herodias That Machaerus was a frontier garrison between the territory of Herod for he had land there though so far from Galilee but upon what title here is not a place to insist to shew and of his Father in Law Aretas King of Arabia whose daughter he put away when he took Herodias upon which occasion there was long and sad war betwixt Aretas and him therefore that he might secure John far enough from the people amongst whom he had so high repute and sure enough from rescue and tumult about him he got him into that strong hold so remote and whether he lay not there with his Army when John was beheaded it will be a more seasonable place to examine at the story of his beheading when the Lord shall bring us thither 5. I should rather take Aenon for the name of some large and spacious compass of ground full of fresh springs and waters than for any one particular Town River or City As Sharon was a large champaign from ãâã ãâã ãâã ãâã ãâã to let loose
daughter he suffered no man to follow him but Peter and James and John Mark 5. 37. when he went to his transfiguration he taketh only Peter and James and John Matth. 17. 1. and when he went to his agony he taketh only with him Peter and the two sons of Zebedee Matth. 26. 37. And thus to these three only a part from all the rest did he shew himself in his greatest power glory and combat the reason of which may be supposed to have been twofold 1. Because he had designed these three in a more singular manner for the ministry of the Circumcision James in Judea Peter to the dispersion in the East and John in the West The Apostle in Gal. 2. 9. nameth James and Cephas and John together as pillars and agents in such a ministration where the James indeed that he mentioneth was not the same that we have in hand for he was James the less but he was one that came into that place and ministration in stead of James the great when he was dead For why should Herod in Act. 12. lay hands upon James the brother of John and destroy him first rather and sooner than any other of the Apostles but because there was appearance of singular and peculiar activity of James in that place in the ministration among the circumcised 2. Because Christ had designed these three for martyrdom and for the eminentest witnesses of him of all the rest He readeth Peters doom to that purpose Joh. 21. 18 19. and so he doth to James and John Matth. 20. 23. The martyrdom of James is recorded Act. 12. 2. and when he was thus taken a way James the less came in his stead as special Minister and Apostle to the Jews or Circumcision within their own Land And hence it is that he is named first of the three Gal. 2. 9. and that he is named with such peculiarity Act. 15. 13. 12. 17. 21. 18. c. Peter after a long stay at Hierusalem and thereabout was gotten at the last to the Eastern Babylon the old place of Idolatry and persecution but now a Church 1 Pet. 5. 13. Although there were many thousands of Jews that returned again out of the Captivity of Babylon under the Proclamation of Cyrus yet were there exceeding many also that staid behind and returned not insomuch that they came to have their Universities in Babylonia and their publick Schools and teachers there as well as in Judea and were in a kind of a Common-wealth there as well as in their own Country Among these Peter is sent as a Minister and among these it is like he sealed his Ministry with his blood see 2 Pet. 1. 13 14. We read of Johns being in the Isle Patmos but further Westward we find him not in all the Scripture where he ended his life and sealed the Gospel with his blood it is hard to determine Histories have brought him to Rome in which it may be they have not missed the mark very much had not some of them told wild stories of him there It may be as both James's the Ministers of the Circumcision in Judea were martyred at Jerusalem so Peter the Minister of the Eastern dispersion was martyred in the Eastern Babylon and John the Minister of the Western in Babylon in the West What became of Zebedee the father of these two eminent Apostles when his sons were called away from him the Scripture is silent It saith his sons left him in the Ship with the hired servants and followed the call that Christ had given them It is not to be thought that they sleighted their father when they left him but only they complied with that imployment that he that called them would put them upon which their father possibly by reason of his age was unable to do Nor can we think that they left their father in his Judaism and unbelief or that he so continued certain it is their mother Salome was a constant and zealous follower of Christ Matth. 26. 56. and we have no reason to think of any less faith or piety in Zebedee himself only whether he followed Christ as his sons and wife did or followed still his lawful calling and imployment it is not revealed in Scripture nor is it much material to enquire after The name Zabdi or Zebedee is a name that is exceeding frequent in mention among the Talmudicks SECTION XX. St. MATTH Chap. VIII Vers. 14. AND when Iesus was come into Peters house he saw his wives mother laid and sick of a Fever 15. And he touched her hand and the Fever lâft her And she arose and minstred unto them 16. When the Even was come they brought unto him many that were possessed with Devils and he cast out the spirits with his word and healed all that were sick 17. That it might be fulfilled which was spoken by Esaias the Prophet saying Himself took our infirmities and bare our sicknesses St. MARK Chap. 1. Vers. 21. AND they went into Capernaum and straightway on the Sabbath day he entered into the Synagogue and taught 22. And they were astonished at his doctrine for he taught them as one having authority and not as the Scribes 23. And there was in their Synagogue a man with an unclean Spirit and he cryeed out 24. Saying Let us alone what have we to do with thee thou Iesus of Nazareth Art thou come to destroy us I know who thou art The holy one of God 25. And Iesus rebuked him saying Hold thy peace and come out of him 26. And when the unclean Spirit had torn him and cried with a loud voice he came out of him 27. And they were all amazed insomuch that they questioned among themselves saying What thing is this What new doctrine is this For with authority commandeth he even the unclean spirits and they obey him 28. And immediately his fame spread abroad throughout all the region round about Galilee 29. And forthwith when they were come out of the Synagogue they entered into the house of Simon and Andrew with Iames and Iohn 30. But Simons wives mother lay sick of a fever and anon they tell him of her 31. And he came and took her by the hand and lift her up and immediately the Fever left her and she ministred unto them 32. And at Even when the Sun did set they brought unto him all that were diseased and them that were possessed with Devils 33. And all the City was gathered together at the door 34. And he healed many that were sick of divers diseases and cast out many Devils and suffered not the Devils to speak because they knew him 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed 36. And Simon and they that were with him followed after him 37. And when they had found him they said unto him All men seek thee 38. And he said unto them Let us go into the next towns
a healer and which is the cause of all other diseases and sorrows whatsoever and so he includes that which was the chiefest but excludes not these And as our Saviour pronouncing forgiveness of sins to a Palsick man whose story is ere long to follow doth thereby heal also the sickness of the body so the Apostle under term of bearing our sins comprehended also the bearing our sicknesses and his emphatical expression is worth observing when he saith ãâã ãâã ãâã ãâã ãâã Who himself bare them that is himself of his own willingness would take them upon him and himself of his own power was able to undergo them Mark Chap. 1. Vers. 35. And in the morning rising up a great while before day c. Although the Jews did precisely begin their natural day from Sunsetting as hath been even now observed yet did they also make the midnight a distinctive period to part between day and day so as to determine rem diei in diem suum Talmud in Beracoth per. 1. From what time do they say over their Phylacteries at even From the time that the Priests go in to eat their portion of the Sacrifices till the end of the first watch R. Eliezer saith But the wise men said untill Midnight Ibid. in Pesachin per. 10. The Passover after midnight defiles the hands Joma per. 1. Maym. in Tamid in per. 2. The cleansing of the Burnt-offering Altar on the day of expiation began from midnight Talm. in Zevachin per. 5. Trespas offerings might be eaten till midnight Ibid. Lesser holy Offerings may be eaten till midnight Ibid. The Passover is not eaten but in the night and it is not eaten but till midnight The meaning of which Passages is that whereas these things were to be done to day and might not be put off till to morrow if they were done any time before midnight it was reputed and current as done to day as their Phylacteries were to be said over every day at Even if they were said over before midnight it served turn for the day before And the parts of the Offerings that were to be eaten on the same day that the offering was offered and might not be kept till the morrow if they were eaten any time before midnight of that day it did serve the turn The burnt Offering Altar was to be cleansed every day now on the day of expiation it began to be cleansed from the midnight before and that was taken as on the expiation day These things have I produced the rather because of the passage in the Text before us which calls it in the Morning and yet saith it was ãâã ãâã ãâã ãâã ãâã much of the night yet remaining for as they reckoned up till midnight for the day that was past so they reckoned from midnight for the morning to the day following Were I to discuss the question about the beginning and ending of our Christian Sabbath I should think this matter worth consideration to that purpose And something parallel to this are those Texts Exod. 12. 22. None of you shall go out of the door of his house until the morning Yet Vers. 29 At midnight the Lord smote the first-born c. Vers. 33. And the Aegyptians were urgent upon the People that they might send them out Deut. 16. 1. God brought thee forth out of Egypt by night Now this Morning on which the Text before us tells us that Christ rose so very early and went out to pray was on the morrow after the Sabbath the day on which the Christian Sabbath was fixed ere long which may not be unobserved since so special a matter is mentioned of that day The reason why he went into a solitary place to pray was because the company so increased upon him because of the miracles that he wrought that in the Town he could not be retired When day light came both his Disciples and the people are abroad inquiring after him and when they had found him they would have detained him in those parts among them but he will not be confined there but perambulates Galilee SECTION XXI S. MATTHEW CHAP. IV. Vers. 23. AND Iesus went about all Galilee teaching in their Synagogues and Preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of disease among the people 24. And his fame went throughout all Syria and they brought unto him all sick people that were taken with divers diseases and torments and those which were possessed with Devils and those which were Lunatick and those which had the Palsie and he healed them 25. And there followed him great multitudes of People from Galilee and from Decapolis and from Hierusalem and from Iudea and from beyond Iordan Reason of the Order THE first verse of this Section laid to the last verse of the preceding makes the connection and order undeniable and evident There Christ being urged by the men of Capernaum to abide with them will not be confined in his Ministery to that place for he was sent to preach the Gospel in other Cities also and so he went about all Galilee teaching and preaching and healing all diseases of which and of the fruit of which this Section giveth account as that his fame went throughout all Syria and they brought him all sick people and great multitudes followed him Harmony and Explanation Vers. 23. And Iesus went about all Galilee c. ãâã ãâã ãâã ãâã ãâã Joseph in vita sua Apud me pag. 642. There were two hundred and four Cities and Towns in Galilee Into all and every one of which we cannot so properly hold that Jesus entred and preached as that he chose to go into the most eminent and most convenient for his work namely where he might preach unto the most people And this is a second perambulation of Galilee that he made and a far fuller than the first mentioned Luke 4. 15. Then he had walked more alonely and without the company of his Disciples but they are now constantly and ever with him Then did he few or no miracles but only preached but now he doth exceeding many and healeth all diseased that come unto him The diseases he healed are reduced to three kinds 1. ãâã ãâã ãâã ãâã ãâã Diseases as Blindness Witheredness Lameness Fevers Dropsies c. 2. ãâã ãâã ãâã ãâã ãâã Languishings as Consumptions Wastes Fluxes and such other as carried not so much pain with them as certain decaying of the body and wasting away 3. ãâã ãâã ãâã ãâã ãâã Tortures or Wrackings as Aches Gouts Convulsions and such other maladies as were attended with grievous pain and tortures And particularly three grievous maladies are named Palsies Lunacy and possessedness by the Devil the first of which expresseth the greatest debility of body the second of mind and the third the greatest misery of both that can be named and they were all maladies naturally as incurable as any whatsoever His Doctrine is comprised under these two heads Teaching and Preaching
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 Messuâs 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
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâd King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâisin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
Theudas whose Sect had begun before that of Judas Vers. 41. That they were counted worthy Or That they had obtained ãâã ãâã ãâã ãâã ãâã seeming to interpret the word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
life and fortunes and all lay in the hand of Tiberius and when he findeth him inclinable to use him kindly there is no losing that favour for want of paying such a sum Of Antonia the mother of Germanieus and the old friend and favourer of Bernice the mother of Agrippa he borroweth the money and getting out of the Emperors debt he getteth into his favour again Insomuch that he commendeth him to the converse acquaintance and attendance of Caius his Grandchild that was to succeed him §. 3. His Imprisonment Happy might now Agrippa think himself if he can but hold so For he hath obtained the inward friendship of Caius and with it retained the outward favour of Tiberius Antonia and Claudius a future Emperor and all favour him but he becomes an enemy to himself Whether it were in love or flattery to Caius or to himself and his own hopes he casteth himself into a present danger upon a future expectation For Caius and he being very intimate and private together whether more affectionately or undiscreetly he himself best felt he brake out into this dangerous wish That Tiberius might soon die and Gaius as soon come to rule in his stead These words were heard by Eutychus his servant and a while concealed but when Agrippa prosecuted him for stealing some of his cloaths which he had stoln indeed he then brake forth and revealed all for fleeing for his theft and caught and brought before Piso the Sheriff of the City and demanded the reason of his flight he answered that he had a great secret to impart to Caesar which concerned his life Piso therefore sent him bound to Tiberius who also kept him bound and unexamined a certain season Now began Agrippa to hasten and spur on his own misery and vexation Whether having forgotten the words that he had spoken or not remembring the presence of his servant at the speech or not suspecting that his tale to Caesar would be against himself or which was likeliest thinking to make his cause the better by his confidence he solliciteth his old friend Antonia to urge the Emperor for a tryal of his servant Tiberius declineth it though he suspected the matter not so much belike for Agrippa's sake as for Caius sake whom the familiarity that was betwixt them made him suspect to be accessary if any thing should prove otherwise than well But being still importuned by Antonia at last when he had uttered these words Let the gods witness O Antonia that what I shall do I do not of my own mind but by thy solicitation He commanded Eutychus to be brought forth who being examined confessed readily that such words were spoken by Agrippa to Caius himself being present adding others no less dangerous that were spoken about young Tiberius The Emperor as readily believed the matter and presently called out to Macro to bind him Macro not understanding that he meant Agrippa prepared to bind Eutychus more strictly for examination but Tiberius having walked about the place and coming to Agrippa it is this man saith he that I commanded to be bound And when Macro asked him again who Why saith he Agrippa Then did Agrippa begin to find how he had forwarded his own mishap but it was too late And then did he begin to pray him now whom he lately prayed against but that was too late also For Tiberius was not half so averse to have tried his servant as he is now to forgive the Master and he cannot be much blamed for he had wished his mischief and procured his own Well Agrippa is tied in bands and led away to prison as he was in his purple robes a garment very incompatible with chains unless of Gold Being exceeding thirsty with heat and sorrow as he went towards the prison he spied one Thaumastus a servant of Caius carrying a Tankard of water and he desired some to drink which when the servant freely and readily gave him If ever saith he I escape and get out of these bonds I will not fail to obtain thy freedom who hast not refused to minister to me in my misery and chains as well as thou didst in my prosperity and pomp And this his promise he afterward performed §. 4. The death of Thrasyllus the Mathematician This man Thrasyllus had indeared himself to Tiberius by his skill in Astrology long ago even while he lived in Rhodes before the death of Augustus but with the imminent hazard and peril of his own life For Tiberius being very much given to those Chaldean and curious arts and having got leasure and retiredness in Rhodes for the learning and practise of them he partly called and partly had offered to him those that professed to be skilful in that trade and mystery His way to try their skill was desperate and terrible but such an one as best befitted such as would take upon them to foresee things to come and it was this when he consulted of any business saith Tacitus he used the top of his house and the privacy of one only servant a man utterly unlearned and of a strong bulk of body when he had a mind to try any mans skill this Lubber was to go before him over craggy steep and dangerous Rocks that hung over the Sea and over which his house stood and as they returned again if there were any suspition that the Prognosticator had given an answer fraudulent or lying he flung him into the Sea lest he should reveal the secret that he had been questioned upon Thraysillus at his first coming being brought to this dangerous trial and having presaged Tiberius should be Emperor and having foretold other things to come he was asked by him whether he could calculate his own nativity which when he went about to do and had set a figure upon the sight and study upon it he was first in a muse and then in a fear and the more he viewed it the more he feared and at last cryed out that some strange and suddain danger was near and ready to seize upon him Then Tiberius imbracing him commended his skill secured him against the danger and retained him ever after for his intimate familiar This year as Dion doth place it befel this great Wizzards death and as it proved a forerunner of the Emperors With whom he did more good with one lie near his latter end than he had done with all his Astrological truths if he ever told any all his life long For assuring him by his skill that he should yet live ten years longer though in his heart he thought no such thing he caused him to be slack and remiss in putting divers men to death whose end he had hastned had he known the haste of his own and so they escaped §. 5. War betwixt Aretas and Herod There had been a long grudge betwixt Aretas the King of Arabia Petraea and Herod the Tetrarch and a field had been fought between them before this For Herod having put away his wife
face he speaketh fair and pretendeth friendship but behind his back he did not only descry his hate and revile him in secret but also connived at those that did so openly so that within a little while the King that neither thought nor came for any hurt is made the publick scoff and scorn throughout the City and on their stages in their plays ballads speeches houses streets there is no language so common nor so currant as the abusive of Agrippa § 3. A Pageant of one and more madmen This connivence of the Governour shall I call it or his toleration or his setting on or his folly or what you will you may well presume that it added boldness and impudency enough to the outragious multitude which commonly in such mischievousness need small incouragement Their madness among other things shewed it self in this Pageant whether more senseless or spleenatick if not both alike let the Reader judge There was a poor mad man or distracted wretch in the City whose name was Charabas that used to walk up and down stark naked night and day heat and cold the common fool as it were of boys and young men with whom they used to make sport The riotous rout now set on mischief bring this silly wretch to one of their publick meeting places and there setting him on high in a seat above all the people that he might be seen of all they put a Diadem of Paper about his head and mat of sedge about his body in stead of his robes and a piece of Reed for a Scepter in his hand and thus have they solemnly and suddainly made him a King and one indeed that had been fit enough for themselves and one that was indeed but a fit Emblem of their Governour Flaccus that suffered such a thing Their mimical King being thus accoutred with his robes and royalty they bring him forth in a solemn state Before and about him went youths with poles upon their shoulders for his guard by the way as he went some come to do him homage others to petition for justice others to advise him concerning affairs of State and at last they all of them All hail him ãâã ãâã ãâã ãâã ãâã with the title of Mare which in the Syrian rongue the Language of the Country of Agrippa whom by this very word they shewed that they mocked betokeneth Lord and Master And now let the Reader but look upon this rout of Alexandrians and let him judge who was the madder the poor Lunatick that was so used or they that so used him For was it not mere madness in them thus to taunt and revile so great a King so greatly respected by the Roman Senate and so great a favorite of their Lord and Emperour But Flaccus the maddest of all that beheld all this and yet did permit it And on the other hand let him look upon the Jews to whom this sportful mummery is the preface to misery in good earnest and if this mockage of their first King with a Crown Robes and Scepter of derision put not the Reader in the mind of their scorning and usage of their true King and Saviour in the very same manner he cannot but remember Barabbas upon the naming of Charabas by the very same sound and rime § 4. More outrage The Alexandrians thus countenanced by Flaccus in the derision of the new King of the Jews grow to a boundless outrage against their God For now they begin to assail their Synagogues and there they desire to set up Images a thing as odious to that Nation as beloved among the Alexandrians For in them is fulfilled that prophesie of Hosea Chap. 3. 4. where they neither are as yet to God nor as yet to any other but on the one hand detesting false Gods and yet on the other hand not imbracing the true hating the Images of any creature for adoration but withall hating him that is the very Image and Character of the living God the Creator This enterprise of prophaning and defiling the Synagogues and houses of prayer of the Jews was not a fearful and terrible vexation to those of that City only but what hurt may such an example do think you both through Egypt and indeed through all the other Cities of the Empire What fruits these beginnings brought forth in the same City and elsewhere we shall see ere long § 5. Caius will be a God A special incouragement to this insolency at Alexandria was Caius the Emperours demeanour at Rome A man not fit to be ranked in the rank of men and yet no way with him now but he will be a God The senseless groundwork of this his impious fancy he took from this damnable Logick and devilish argumentation That seeing Sheepherds and Herds-men that are masters of Sheep and Cattle are in a degree far above their beasts and cattle So he that was the Lord of all men was not to be ranked in the degree of men but of the Gods This his opinion founded upon impiety backed with flattery and strengthned by his uncontrouled power he followed with such vehemency and vigour that now no Deity must be thought on but the God Caius and all the Gods as he pleased were ingrossed into himself He changed his Godship when he thought good and that with no more ado than with change of his garb To day he would wear a Lions skin and a golden Club and then he was Hercules to morrow a Kids skin and an Alepole and then he was Bacchus when he laid that by it may be he would put on his curious Bonnet and then he was Castor or Pollux He would but lay that by and put on a beamy golden crown and take bow and arrows in his hands and he was Apollo a Caduceus made him Mercury and sword helmet and gantlet made him Mars But the terrour that attended him when he would be this God last named walking in his armour with his drawn sword in his hand and a band of cut-throats about him shewed to the people but little of any divine qualities or celestial intentions but terrified them with expectation of devilish cruelty and murders Sometimes would he sit betwixt the two statues of Castor and Pollux and indure to be saluted by the name of the Italian Jupiter Sometimes would he sit by Jupiter himself and whisper with him and threaten to banish him out of Italy into Greece And indeed it had been but an equal change had he done so for he got the most curious peeces of the Gods of that Country and struck off their heads and on the trunck he set the representation of his own He had a standing statue of Gold erected for him to represent his walking Diety which was clothed with the same garb that he wore himself every day and to this were offered daily sacrifices as rare and new found out as was his Deity it self Peacocks Pheasants and other birds of the greatest rarity and value So vain a thing
170. His Allegories make him impious and he counteth the story of Paradise to be but foolery if it be taken litteral Pag. 180. He talketh a Rabinical tale about the invention of Musick He constantly followeth the LXX as appeareth pag. 160 179 218 245 255. Pag. 190. He maketh God and his wisdom as it were father and mother of whom the world was generate but not humano more Ibid. He readeth that place Prov. 8. 22. The Lord created me the first of his works For saith he it was necessary that all things that came to generation should be younger than the mother and nurse of all things Pag. 191. He is very uncivil with Jethro Pag. 205. He holdeth Lots wife to have been turned into a stone Pag. 206. He was in the Theater at a play Pag. 213. He holdeth Isaac weaned at seven years old And mentioneth certain Dialogues made by himself personating Isaac and Ismael He calleth cap. 32. of Deuteronomy ãâã ãâã ãâã ãâã ãâã Canticum majus according to the Rabbins phrase so likewise pag. 179. Pag. 214. Jacob praying for Joseph saith ãâã ãâã ãâã ãâã ãâã It is very questionable where this speech is to be found Pag. 223. The spirit of God is an immortal knowledge Pag. 232. He treateth de Printogenito secundogenito Dei that is of his Word and the World Pag. 234. He holdeth freewil but it is in comparison of the actions of men with the effects of Plants and Bruits Pag. 241. He is fallen out with Joseph again Pag. 251. He telleth a fable how all Birds and Beasts spake the same Language and understood one another but that their Tongue was confounded because they petitioned that they might never grow old but renew their youth as the Serpent doth who is the basest of them But this is more than enough for a taste we shall conclude this Character with that Apophthegme that came from him when Caius was in a rage against him and his fellow Commissioners How ought we to chear up saith he though Caius be angry at us in words seeing in his deeds he even opposeth God Josephus relateth it Antiq. lib. 18. cap. 10. PART III. The ROMAN Story §. 1. Caius still foolish and cruel THIS year did Caius make an expedition to the Ocean as if he would have passed over into Britain but the greatest exploit that he did was that first he went a little upon the Sea and then returning he gave a signal to his Souldiers that they should fall to battail which was nothing else but that they should gather cockles and shells upon the shoar and so he returned with these goodly spoils and brought them to Rome in a foolish triumph as if he had conquered the Ocean being come into the City he had like to have slain all the Senate because they had not decreed divine honours and worship to him But he became reconciled to them again upon this occasion Protogenes his bloodhound that used to carry his two Books or Black-bills the one whereof he called a Sword and the other a Dagger in which Books he inrolled whom he destined to death or punishment he coming one day into the Court and being saluted and fawned upon by all the Senate was among them all saluted by Scribonius Proculus Upon whom looking with a grim and displeased countenance What saith he dost thou salute me that hatest so deadly the Emperor my Master Whereupon the rest of the Senators arose came upon him and pulled him in pieces With this piece of service so well suiting with the Tyrants humor he was so well pleased that he said they had now regained his favour again Under his cruelty this year perished by name Ptolomy the son of King Juba because he was rich Cassius Becillinus for no crime at all and Capito his father because he could not indure to look upon his sons death Flattery delivered L. Vitellius our late Governor of Syria and it was much to appease such a Lion but that it was a flattery without parallel §. 2. Caius profane The blasphemous Atheist continued still in his detestable Deity being what God he would when he would and changing his Godship with the change of his cloths sometimes a male Deity sometime a female sometime a God of one fashion sometime of another Sometime he was Jupiter sometime Juno sometimes Mars sometimes Venus sometime Neptune or Appollo or Hercules and sometimes Diana and thus whilst he would be any thing he was nothing and under the garb of so many gods he was indeed nothing but Devil He built a Temple for himself in Rome and made himself a room in the Capitol that he might as he said converse with Jupiter But it seems Jupiter and he fell out for he removed his own mansion and built himself a Temple in the Palace because he thought that if Jupiter and he shared in the same Temple Jupiter would have the upper hand and the more repute Therefore that his own Deity might have room enough he built this new Temple and that he might be sure to get equal worship with Jupiter he intended to set up the statue of Jupiter Olympius there but pictured directly after his own Image so that it must have been Jupiters statue but Caius his picture Jupiturs trunk but Caius his head and face but this fine design came to nothing and was clean spoiled for the Ship that went for this statue was spoiled with lightning and there was a great laughing always heard whensoever any one went about to meddle with the picture to forward the business and truly it was as fit an Omen as likely could have been invented for it When this invention thus failed him he found out a new trick to get part of the Temple of Castor and Pollux for himself and joyned it to the Palace and he so contrived the matter that his entrance was just in the middle between those two gods and therefore he called them his Porters and himself he stiled the Dialis and his dear Caesonia and his uncle Claudius and divers of the richer sort he ordained to be his Priests and got a good sum of money of every one of them for their Office nay he would be a Priest unto himself and which best suited with him in such a function he admitted his Horse to be fellow Priest with him and because he would be a right Jupiter indeed he would have his tricks to imitate thunder and lightning and he would ever be defying Jupiter in Homers speech Either take me away or I will take thee And thus was his Palace parted into a sensless contrariety one part to be a Temple and another part a common Stews in one Caius to be adored as a god in another Caius to play the Beast deflowring Virgins violating Boys adulterating Matrons exacting and extracting Money from all and using to tumble himself in heaps of Money which he had so gotten THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST
him Vers. 21. And upon a day Herod arraied in Royal apparel Thââ¦s of this Herod Agrippa after his coming from Rome to Jerusalem and the manââ¦s death are largely described by Josephus and therefore we will trace them in ãâ¦ã in our Jewish Story PART II. The ROMAN Story §. 1. Some Acts of Claudius this year THE Roman year was now taken almost wholly up with sacrifices and holy days even as it is at this day to the great hinderance of the people in their imployments and occasions therefore Claudius being now Consul abrogated abundance of these days and solemnities and contracted those that he let remain into as narrow compass as was possible Many things that Caius had foolishly given away he remanded and many again that he had wickedly wronged he repaired He brought Lycia under servitude because in a tumult they had slain some Romans and he joyned it to Pamphylia and disfranchised a Lycian Ambassador that came to treat about the business because he could not speak Latin saying That it was not fit that he should be a Roman that understood not the Roman tongue and many others he disfranchased for other causes yet on the contrary was he most lavish he Messalina and his and her favorites in conferring the Roman freedom and other offices for money insomuch that he was glad to give an account of it in an oration in Campus Martius He exhibited some sword plays this year in the Camp §. 2. The abominable whoredoms and actions of Messalina the Empress She lived in continual lust and uncleanness and was not content to do so her self but she forced divers other women to the same course Nay she caused some women to commit adultery even in the very sight of their own husbands And those that consented to her villany she honoured and rewarded and those that did not she hated and sought to destroy These her detestable carriages she kept long unknown from Claudius providing him lasses for his bed while she took whom she thought good to hers and killing and taking out of the way whomsoever she suspected likely to tell Claudius So slew she Catonius Justus to prevent his telling of tales and the two Julia's upon other occasions A Roman Knight was also this year executed as for some conspiracy against the Emperour §. 3. An expedition into England This year did Aulus Plautius with much ado lead an Army into Britain For one Bericus who had been expelled thence for sedition had perswaded Claudius to send an Army over But hardly would the Souldiers be gotten out of Gaul over thither they being incensed and taking it ill that they should go fight even out of the world Narcissus being sent by Claudius to the Army made a speech to them which exasperated them the more in so much that they made the outery of Jo Saturnialia or All Masters and were ready to make head but at last they willingly followed Plautius He parted his army into three parts because that if they were repelled and opposed in one place they might land in another They had some trouble in their passage through cross winds but they took heart and bare it out and the rather because a bright light or flame ran from the East toward the West even that way that they were to go they entred the Island without opposition for the Britains suspected not their coming but when they were now entred and they not ready to withstand them they ran into the woods and bogs hoping to weary out the Romans with following and seeking them and so to cause them to return without doing any more It cost Plautius a great deal of toil accordingly to find them out which at last he did and overcame first Cataratacus and then Togodumnus the two sons of Cynobellinus who himself was but lately dead These fleeing he took into homage part of the * * * Glocestershire and Oxfordshire Boduni who were subject to the * * * Buckinghamshire and Hartfordshire See Camdens Britan. Catuellani for the Britains were now subject to divers Kings He leaving a Garrison there marched on till he came to a river which the Britains thought he could not have passed without a bridge and therefore they incamped carelesly on the other side But Plautius sent over some * * * ãâã ãâã ãâã ãâã ãâã Germane Souldiers who were accustomed to swim over Rivers and they suddenly assault the enemy but wounded not the men but only their horses that should have drawn their Chariots and so spoiled and undid the Riders Then sent he over Flavius Vespasian who was afterwards Emperor and Sabinus his brother who passing the River slew many of the enemies on a suddain yet did not the rest flee but gave battel the next day and the fortune of the fight was doubtful till C. Sidius Geta being in danger to be taken did so stoutly behave himself that he got the victory and triumphal honours though he were not Consul Then did the Britains betake themselves to the Thames towards the place where it falls into the Sea and flows high and they easily get over knowing the convenientest places but the Romans following them were in danger when the Germans had again swum the River and others had passed at a bridge above they fell upon the Britains on all parts and made a great slaughter but in pursuit of them they fell into some marishes and so lost many of their men Upon this mishap and because the Britains were exceedingly exasperated for the death of Togodumnus and made still greater preparations for war Plautius proceeded no further but garrisoning those places that he had gotten he sends for Claudius for so he had been commanded to do if he came to a pinch Claudius receiving the tidings prepares for the expedition and among many other things brings divers Elephants along with him and coming to his army at the Thames and passing the River he fights a pitcht battle and obtains the victory and takes in * * * Maldon Camalodunum the â â â ãâã ãâã ãâã ãâã ãâã Regiam chief City of Cynobellinus disarms the Britains leaves them that were conquered to be governed and the rest to be conquered by Plautius and so goes for Rome where the Senate gives him the title of Britanniâus appoints triumphs and Statues for him and honors for Messalina §. 3. A Whorish trick of Messalina Little did she either deserve either honour or respect but fear and flattery regard not desert Among her various and continual adulteries she cast her eyes of lust upon one Mnester an Actor or Player a man that had been very intimate with Caius and never the better to be thought of for that This man she sollicites to her bed with words promises and gifts but prevails not with him not for any honesty that was in the man but for fear of the displeasure of Claudius When the shameless strumpet could not prevail with all her sollicitations she goeth to
under Heaven but only of the Corn that grew in the Land of Israel 2. Walled Cities were more holy than the rest of the Land For 1. Lepers were not suffered to be in them but were turned out 2 Kings 7. 2 3. and this their turning out was called e e e Maymon in hiath Mikdash per. 3. ãâã ãâã ãâã ãâã ãâã Shilluah and it may be possibly the fountain Siloam took its name from such a thing it being without the City a place whither such poor creatures were sent 2. A dead body carried out of the walls might not be brought in again ãâã ãâã ãâã ãâã ãâã they might carry it up and down in the City as they thought good but if it were once carried out of the gates it might not be brought in again 3. A dead corps was not to be buried within the walls Luke 7. 12. And none saith f f f Avoth R. Nathan per. 34. Rabbi Nathan were buried within the walls of Jerusalem but the Kings of the house of David and the Prophetess Huldah 3. Within Jerusalem was holyer than within any other walled City for g g g Rambam in Kelim per. 1. there they might eat the Peace-offerings the first fruits and the second tithe which they might not eat in any City else whatsoever And there alone while Jerusalem was theirs did they eat the Passover 4. The mountain of the Temple was more holy than Jerusalem for ãâã ãâã ãâã ãâã ãâã Men or Women that had Issues or Fluxes and Women that were unclean in their menstruis and upon child-bearing might not come in thither yet such were in Jerusalem continually And the reason of this their restraint was h h h Maymon ubi supr because they made that unclean that either they sate or lay upon yea even the place where they stood which in this circumstance was a deeper defiling than defiling by the dead for a dead corps might if there were occasion be brought in hither as to save the dead body of an eminent person from violence and as they give the example of Moses carrying the bones of Joseph with him even within the camp of Levi but one of these unclean persons might not come in here 5. The ãâã ãâã ãâã ãâã ãâã chel or alley was holyer than the mountain of the House for strangers and those that were defiled by the dead might not come within it which they might do into the other By strangers here we are not to understand Proselytes that were circumcised and baptized for they were as Israelites to all purposes but strangers were such as were of other Nations that were not come to that conformity with the Jews in Religion were they Proselytes of the gate or were they strangers in the most proper sense For we shall observe hereafter that even Gentiles unproselyted yea while they were yet Idolaters might and did sometimes bring their offerings to the Temple and so might come into the mountain of the House and hence that is ordinarily called among Christian writers The Court of the Gentiles But though they might come within the mountain of the House yet might they not enter into the chel upon pain of death which was signified to them by inscriptions upon pillars at the entrance into it as is observed in its place And from hence rose that tumult against Paul Act. 21. who being himself and four others attending upon their purification in the court of the Women shaving their heads and burning their hair in the Nazarites room and doing what was to be done by those whose vow was out an bubbub ariseth upon supposal that one of the four had been a Gentile namely Trophimus an Ephesian whom they had seen walking with Paul in the City and indignity was taken at this as if Paul had brought in a stranger within the ãâã ãâã ãâã ãâã ãâã chel 6. The Court of the Women was more holy than the ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã Tibbul iom might not come in thither that is whosoever was defiled with such an uncleanness as required his washing and his Sun going down before he was clean though he had washed yet if the Sun were not set he or she might not come in there 7. The Court of Israel was more holy than the Court of the Women i i i Id. ubi supra Kâlim per. 1. for ãâã ãâã ãâã ãâã ãâã they might not enter into it that were indeed acquitted from their uncleanness but had not as yet their atonement made for their purification k k k Id. in Mechosere capparah per. 1. There were four sorts of these the Leper a man that had an Issue a Woman that had had been in her Separation and she that had born a Child l l l Ioseph de bell â cap. 14. As for the Women they might not go into the Court at all m m m Tosâpheta in Erachim per. 2. unless it were when they brought a sacrifice but men who were capable of going in at other times yet might they not enter the Court in this condition till their atonement made 8. The Court of the Priests was more holy than the Court of Israel for no Israelite might come in there but upon necessity and that was in these three occasions n n n Piskâ Tosâph ad Mid. either for the laying of his hands upon the head of the sacrifice to be slain or for slaying of it or for waving of some part of it being killed 9. Between the Porch and the Altar was more holy than the lower part of the Court for even no Priest might come there that had a blemish or bareheaded that is without his bonnet or without his vail for they used the covering of their heads as one most solemn rite in their greatest devotions as shall be shewed afterward 10. The Temple was more holy than that because none might go in thither unless with washed hands and feet which up and down the Court they might more tolerably do with both unwashed if they did not meddle with some part of the service 11. The Oracle or within the vail was most holy of all because that none might go in thither but only the High-priest and that but one day in the year only Thus many risings and degrees of Holiness were in that Land and in these places now and many hundreds of years ago raked up in as many and many more degrees of misery difilement and desolation The blinded Nation despising the life and marrow of those holy things whereby these places received all their holiness and honour and so losing the things places and holiness it self The Jews do parallel Jerusalem and the Temple to the Camp of Israel in the wilderness and the Tabernacle in these proportions o o o R. Sol. in Kelâm per. 1. Maym. in Beth habbech per. 7. From the gates of Jerusalem to the mountain of the House was the camp
Israelites But if 5. out of love to Israel and desire of their prosperity he brought a peace offering even under that notion to this end that it might be for an atonement between Israel and God it was now become Israels peace offering and it might be offered as a peace offering and the Israelites might eat it or if in love to the Priests then serving he brought it to be a peace offering for atonement between God and those Priests the property was now altered and it was become the Priests peace offering and so it might be offered up and eaten Now to return to the Peace Offerings of the Israelites they were either of the whole Congregation or of particular persons c c c Id ubi supâ per. 1. The Peace Offerings of the whole Congregation were only two Lambs offered at one time of the Year and that was at Pentecost Lev. 23. 19. And these were killed flead their bloud sprinkled their inwards burnt and the flesh eaten by the Males of the Priests in the Court d d d Id. ibid. per 9. Talm. in Zevac per. 5. even as the sin offerings were e e e Vi. 4. R. Sol. in Lev. 23. 20. for these of peace offerings only were accounted ãâã ãâã ãâã ãâã ãâã most holy Sacrifices whereas all the rest were ãâã ãâã ãâã ãâã ãâã Sacrifices less holy The Peace Offerings of particular persons were threefold 1. Peace Offerings that were offered without bread with them such were their Offerings that were offered for their Hagigah and Simchah or for their festivity and rejoycing at the three solemn festivals Now although these were offered without bread and so might seem to have been proper for Heathens to have offered as being clear from that exception of the Law of not offering the bread of a stranger yet might not Heathens offer these peace offerings because that they were not under the command of the three festivals nor of the festivity and rejoycing at them 2. Peace offerings that were offered with bread of which there is mention in Lev. 7. and where they are described at large These peace offerings might be of Bullocks or Kine of Lambs Male or female and so of Goats Lev. 3. The occasion of their Offering as was mentioned before was either for thanksgiving or of a free devotion or for a Vow f f f R. Sol. iâ Lev. 7. Rabbi Solomon confines the thanksgiving offering to such occasions as those mentioned in the hundred and seventh Psalm as namely for deliverance from tempests at Sea from dangers in travail in the wilderness from sickness and from prison ãâã ãâã ãâã ãâã ãâã for some remarkable and wonderful deliverance or mercy that was wrought for him or as Aben Ezra expresseth it because he is delivered out of any strait In which Gloss g Aâ Eââ âb they straiten the thanksgiving offering the rather to such singular and extraordinary occasions because their Offerings of tithes firstlings first fruits c. were as thanksgivings for their common and constant mercies and yet I see not but these Peace Offerings might also come sometime in reference to their common mercies and prosperity as for their health comforts in their children success in their business or the like And as for the Peace Offerings that came as Vows and those that came of free gift as the rise of them was of different ground the one of pure devotion the other upon some conditional reference so do the Jews observe h h h Kinnim per. 1. that if the Offerings that were vowed died or were stoln they were to be made good by presenting others in their stead but if those that were set apart of free gift either were stoln or died the party was not bound to any such reparation i i i Zevachin per. â sect 5. These Peace Offerings that we have in mention were slain in any part of the Court but most commonly on the South side and their bloud was sprinkled as was the bloud of the burnt offering ãâã ãâã ãâã ãâã ãâã namely with two sprinklings in form of the Letter Gamma which two besprinkled the four sides of the Altar The breast of the Peace Offering and the right shoulder were the Priests due that offered it and so was a part of the Bread or Cakes that were offered with it and this is called ãâã ãâã ãâã ãâã ãâã Muram ordinarily by the Rabbins that is that that was taken of the Sacrifice by the Priests and for them The breast was to be waved before the Lord and for this action k k k Pisk Tos. in Mid. the Offerer was to go into the Court of the Priest and to joyn his hand in the rite and the manner of waving was thus The Priest laid the fat in the owners hand and upon the sat he laid the breast and right shoulder and upon them he laid the kidneys and the Caul of the Liver and if it were a thansgiving offering he laid some of the bread aloft on all then he put his hand under the hands of the owner and he waved his hands this way and that way and up and down and all towards the East and after this waving he salted the inwards and burnt them upon the Altar and the waved breast and shoulder the Priest took for his part and the owner the rest and they were to be eaten It was lawful for the party that brought the Peace Offering to eat his part of it in any part of Jerusalem and so is the Talmudick expression which frequently occurreth in this case to be understood which saith ãâã ãâã ãâã ãâã ãâã The remaining parts of it were uâen not in any City but in any part of the City and this is one of the priviledges of Jerusalem above other Cities l l l Kelim per. 1. sect 8. because the lesser holy things might be eaten in it and not in any other They ordinarily boyled their Peace Offerings in the Temple it self in one of the corners of the Court of the Women where we have observed in its description boyling places for this purpose See 2 Chro. 35. 13. And in the like manner they did at Shiloh upon which business the sons of Eli shewed their wickedness when in stead of contenting themselves with the wave breast and heave shoulder they brought up a Custom to strike a three forked hook into the Cauldron where the peace offering was boyling and to take whatsoever it brought up 1 Sam. 2. The Peace offering of thanksgiving was eaten the same day but a Vow or Free-will Offering might be eaten on the morrow Lev. 7. 15 16. and herein the Priests and the Offerer came under the same restriction for the one and liberty for the other and the whole Families of the one and the other Wives Sons Daughters Servants might eat of them and the Offerer if he would might eat his part in the Temple and the Priests if they would might eat
them go in the Cloister walk about the Temple on the West and South sides of the Court and the other half along the North and East sides and both Companies met at the Pastry mans Chamber which was on the left hand of the gate of Nicanor and being met there they asked one another Is all safe and well Yes all is well And then they called the Pastry man up to go about his business to make the ãâã ãâã ãâã ãâã ãâã cakes for the High-priests meat offering SECT I. The manner of their casting lots for every mans several imployment THEN did the President call upon them to go and cast lots to decide and appoint what work every one must go about The place where they were to do this was in the building Gazith namely in that room of it that stood within the Court for some part of it stood within the Court and that part upon some occasions was as the Chappel of the Temple and some part of it stood out into the chel ãâã ãâã ãâã ãâã ãâã and in that there sate the great Sanhedrin * * * Maym. in Tamid per. 4. Being come together into the place they all stand round and conclude upon a number that they will count as threescore fourscore or a hundred or what they thought good Then the President of the lottery takes off some one of their caps and puts it on again and Here saith he will I begin to count Now put up your fingers They put up their fingers one or two or three as they pleased and he begins at him whose cap he had taken off and tells the fingers that were held up round He at whose fingers the tale or sum agreed upon is up he is the man on whom the lot is faln and to him doth that particular service accrew for which the lot was cast â â â Ioma per. 2. The first lotting was to determine who should first cleanse the burnt offering Altar of its ashes They had used to run and scramble for this service and first come to the Altar first do it But besides the roughness and irreverence this manner of doing carried with it a special occurrence and inconvenience that befel at one time which was that one of the Priests thus shuffling for this business was thrust down by his fellow from off the rise off the Altar and brake his leg did cause the Sanhedrin to take order that the work should be done with more reverence and calmness and therefore they decreed that the lottery should appoint who should do it and this was the first imployment that they lotted for and he at whom the number agreed upon is up must have it SECT II. The cleansing and dressing of the burnt offering Altar HE * * * Maym. in Tam. per. 1. to whom it was allotted to cleanse the burnt offering Altar which was the first lot cast and the first work to be done leaves his fellows in the room Gazith and having first washed his hands and his feet at the laver he goes about the work â â â Maym. in Tamid per. 2. There were three fires continually made upon the Altar the first was the great fire which was made for the burning of the sacrifices A second less than it was made upon the side of it from which they took coals to carry into the holy place to burn the incense And a third was made for no other use but to keep the fire in that it might burn continually and not go out And they give their reason for this number of fires which I shall not insist upon Now he that was to dress the Altar of its ashes first he takes a silver chafing dish which usually stood on the West side of the Altar and going to the Altar top he scrapes the coals this way and that way and takes up his dish full of burnt coals and comes down with them to the pavement and when he comes there he turns his face towards the North and goes so along till he comes to the Eastside of the Altar rise and there he lays down the coals on a heap hard by the rise in a place where they also laid the garbage of the Birds and the ashes that were cleansed off the golden Altar When his fellow Priests perceived that he was come down from the Altar they hasted and washed their hands and feet and taking the shovels and hooks that were for that service they turned the pieces of the last nights sacrifice if any were yet left unburnt to the sides of the Altar and if the sides would not hold them they laid them upon the Altar rise Then do they scrape together the ashes from all the sides to the middle of the Altar upon a great heap and take from thence as much as filled a great vessel of half an Homer this vessel was called ãâã ãâã ãâã ãâã ãâã Pesachtar and this they bring down with them yet leaving a reasonable big heap of ashes still which they call Tapuahh When they had brought this great vessel of ashes down others of the Priests in lesser vessels carried them away even out of the City and laid them in a calm place that the wind might scatter them as little as possible and these ashes might not be put to any use This cleansing of the Altar every morning they began most commonly about the dawning but on the three solemn Festivals they began much sooner and on the day of Expiation they began from midnight When therefore they had thus brought off the ashes they go about to make the fire And first they begin with the great fire for the burnt sacrifices which they called ãâã ãâã ãâã ãâã ãâã The great pile and this they made something towards the East side of the Altar The second fire which was for the coals for the Incense was made of the wood of figtree only and that was made toward the Southwest corner as that place being nearest to the Priests standing upon the Altar rise and the coals there being the readiest to be taken away As for the third fire which was for the keeping of the fire continually burning it was made indifferently in any part of the Altar Now besides all the other wood which was laid on the great fire they added two singular billets for which they produce singular Tradition to it when the sacrifice came on which at the morning sacrifice was carried and laid on by one Priest but at the Evening sacrifice by two Having thus made the fire they lay the pieces of the last nights sacrifice that were not burnt upon it again and so they come down and return into the room Gazith again and there the President calls them to a lottery again There were thirteen particular services more to be assigned to particular men as killing the Sacrifice sprinkling the Blood cleansing the golden Altar dressing the Lamps bringing the parts of the Sacrifice to the rise of the
the Reader comparing the action of our Saviour at his last Passover he will easily perceive that the mention of the first thing he did is coincident with the third cup or the cup of blessing which he biddeth them to divide among themselves And then he taketh some of the unleavened bread again and blesseth and breaketh and giveth to be eaten for his body from henceforth in that sense that the flesh of the Paschal Lamb which they had newly eaten had been his body hitherto And that which was commonly called the cup of the Hallel he taketh and ordaineth for the Cup of the New Testament in his Bloud and after it they sung the Hymn or the Hallel out and so he went out into the Mount of Olives CHAP. XIV SECT I. Of the Solemnity and Rites of the first day in the Passover Week of the Hagigah and Peace Offering of rejoycing THE next day after the Passover was eaten was holy and no servile work to be done in it but it was accounted and kept as a Sabbath and so it is called Lev. 23. 6 7 15. a a a Talm. in Hagigah per. 1. Maym. in Hagig per. 1. On this day all the Males were to appear in the Court of the Temple and to bring with them a burnt offering for their appearance and a double peace offering one for the solemnity and another for the joy of the times The offering for their appearance was called Corban Raajah and they conclude it due from these words None of you shall appear before me empty Exod. 23. 15. Yet if any one failed of bringing such a gift his shame and his conscience go with it but there was no penalty upon him because though he had broken a Negative Precept yet there was no work nor action done by him in it The peace offerings for the solemnity of the time were called the Hagigah and they were to be of some Beast Bullock or Sheep Hereupon in 2 Chron. 30. 24. 35. 7. 8. there is mention of Bullocks and Oxen for the Passover and in Deut. 16. 2. there is speech of sacrificing the Passover of the herd which cannot be understood of the Passover that was to be eaten on the fourteenth day at Even for that was punctually and determinately appointed to be of Lambs or Kids Exod. 12. 5. but it is to be construed of these peace offerings which were for the solemnity of the time And this is that which the Evangelist John calleth the Passover when he saith The Jews went not into Pilates judgment Hall lest they should be defiled but that they might eat the Passover Joh. 18. 28. For they had eaten the Paschal Lamb the night before They held themselves obliged by the Law as to appear at the three solemn festivals and to pay their offerings and their services then due so to make merry and to rejoyce and cheer up one another because it is said Thou shalt rejoyce before the Lord Deut. 16. 11 14 c. And hereupon they took up the use of Wine at the Passover Supper as was observed before and hereupon they took up other peace offerings besides the Hagigah at the Passover solemnity and called them ãâã ãâã ãâã ãâã ãâã The peace offerings of rejoycing And by the offering of these two sorts of peace offerings it is like they thought themselves the better discharged though they brought not the offering of their appearance for if they brought these they might the better think they appeared not empty And so Levi Gershom construeth that passage concerning Elkanah that he went up yearly from his City to Shiloh to sacrifice to the Lord in application to these sorts of peace offerings rather than any other offering for it meaneth saith he that b b b R. Lev. Gersom in 1 Sam. 1. he sacrificed his peace offerings of rejoycing and his peace offerings for the Hagigah The time for the offering of these they accounted the first day of the Festival to be most proper and they strove to dispatch upon it that they might return home the sooner but if these Sacrifices were offered in any day of the Festival it served the turn On this first day of the Feast when these great matters were to be in hand namely their appearing in the Court and offering these their Sacrifices of solemnity and rejoycing at the last Passover of our Saviour they shewed themselves otherwise employed for on this day they crucified the Lord of Life In reference to whose judging condemning and executing though it be somewhat beside the bent of the present discourse let the Reader scan two or three of their Traditions 1. ãâã ãâã ãâã ãâã ãâã c c c Maym. in Sanhedr per. 6. They might begin no judgments in the night nor received they any witness in the night but the judgments were to be in the day only yet were they in the examination and judgment of our Saviour all night long 2. d d d Talm. in Sanhedr per. 1. The judging of a false Prophet was only to be by the great Sanhedrin of seventy and one Under this notion they blasphemously accused and arraigned our Saviour Joh. 18. 19. Luke 23. 2. and unto this those words of his refer Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem 3. e e e Ib. per. 1. They put not an Elder that transgresseth against the determination of the great Sanhedrin to death neither at the Sanhedrin that was in his own City nor at the Sanhedrin that was at Jabneh but they bring him up to the great Sanhedrin at Jerusalem and keep him till a solemn festival and execute him at the Feast according to what is said That all the People may hear and fear c. SECT II. The second day in the Passover Week The gathering and offering of the first fruits Omer THE first and last days of the solemn festival Weeks were called ãâã ãâã ãâã ãâã ãâã Holy days or good days and the observation of them differed little in strictness from the observation of the Sabbath See Lev. 23. 7 8 c. Now the days between them were called ãâã ãâã ãâã ãâã ãâã Moed Katon or the lesser solemnity a a a Talm. in Moed Katon per. 1 c. in which although there were not the like strictness of observance that there was of the Holy days yet was there a distinction made betwixt them and other ordinary times and divers things were prohibited especially by their Traditions to be done in them which were permitted to be done on other days And as for the service and imployment in the Temple there was commonly more work and sacrificing on these days than on other ordinary days because the peace offerings due or reserved to that time could not all be dispatched on the other days but did take up much of these days and did find the Priests more than ordinary attendance and imployment about the Altar On this day that we have
Pot and put a little water into it out of the Laver and going within the Temple door he took up some dust from under a stone that was left loose for that purpose where it lay we have observed in its proper place and this dust he strewed upon the water Then denounced he the curse and wrote it in a Book even those words Num. 5. 19 20 21 22. If no man hath lien with thee and if thou hast not gone aside to uncleanness c. But if thou hast gone aside c. the Lord make thee a curse c. And this water which causeth the curse shall go into thy bowels and make thy belly to swell and thy thigh to rot And the Woman answered Amen Amen Then blotted he the curses out of the book with the bitter water and gave her the water to drink If upon the donuncing of the curses she were so terrified that she durst not drink the water but confessed she was defiled the Priest flung down the water and scattered her offering among the ashes but if she confessed not and yet would not drink they forced her to drink and if she were ready to cast it up again they got her away that she might not defile the place The operation of these waters say the Rabbins followed after though sometimes it appeared not of two or three years for she bare no children she was sickly languished and died of that death SECT IV. The atoning for a cleansed Leper IN a a a Talm. in Middoth per. 2. the North-west corner of the Court of the Women there was a piece of Building which was called ãâã ãâã ãâã ãâã ãâã the chamber or room of the Lepers whither the Leper resorted after his cleansing in the Country or at his own house And now I am sensible of a mistake and inadvertency which fell from me in another place and which I here retract and crave the Readers patience and that was in that I asserted in the Notes on John 2. 15. that the Lepers were tryed in this room by the Priests and had access to the Mountain of the House and to the Publick Service of the Temple It is true indeed b b b Maym. in Tephil that the Lepers had access to the Publick Service in those Synagogues that were not in walled Towns being placed there apart by themselves so that they came not near others but their offering to come into the Temple did fall under a very sharp penalty as was shewed before nay they were excluded even out of Walled Cities Their tryal therefore was in the Country and there they were cleansed by the Priest c c c Id. in Tumi tsor 11. with variety of Ceremony in the business and on the seventh day of their cleansing he shaved himself again for he had done so before and washed himself in water and then he might come within Jerusalem On the eighth day he came up into the Mountain of the House and brought three Lambs with him for a burnt offering sin offering and trespas offering d d d Talm. in Neg. per. 11. and bathed himself in that room in the corner of the Court of the Women that was from hence called the Room of the Lepers e e e Tam. per. 5 When the Migrephah or the Bell for so let it be called was rung by those that went into the Temple to burn the incense the President or chief man of the station then serving went and fetched him and whosoever else had been unclean and came now for their purifying f f f Ib. Sot per. 1. and set them in the gate of Nicanor g g g Maym. in Mechos capp per. 4. Glos. in Sotah But here two contrary exigents were to be provided for for neither might the Leper tread on the ground of the Court because he yet wanted his atonement nor might the bloud of the trespass offering which was to be his atonement be brought out of the Court and yet it was to be put upon his thumb great toe and tip of his ear Lev. 14. 14. A temper therefore for these two repugnacies was this that he went into the Gate as far as possibly he might so that he trod not within the Court. Thither did the Priest bring the trespass offering to him and he stretched out his hands into the Court and laid them upon him And when he was slain the Priest brought the bloud himself standing within the Court and the Leper stretched out his neck and thrust his head within the Virge of the Court and he put some of the bloud upon the tip of his right ear and likewise he stretched out his hand and his foot within the Virge of the Court and he put the bloud upon his thumb and his great toe and so he was cleansed The cleansing of other unclean persons as those that had issues and Women after Child-birth was in the same place and much after the same manner save that the blouding of the ear thumb and toe was not used so that they need not a particular discourse by themselves SECT V. The manner of bringing and presenting their first fruits NOT to insist upon the several sorts of things out of which the first fruits were to be paid nor upon the manner of setting them apart for first fruits at their own homes of which the Talmud doth debate at large this being somewhat out of the Virge of our discourse because so far out of the Virge of the Temple their custom and Ceremony in bringing of them up thither and presenting them there cometh nearer within our compass and that was thus a a a Talm. in Biccur per. 3. Maym. ib. per. 4. All the Cities that belonged to such or such a station met together at the chief City of the station and there lodged all night in the streets and the reason of this their gathering thus together was because they would go together by multitudes according to what is said the multitude of People is the Kings honour and the reason of their lodging in the streets was lest going into houses they should be defiled In the morning the President or chief among them called them up betime with this note Arise and let us go up to Sion to the Lord our God and they set away Before them there went an Ox with his horns gilded and a Garland or Crown of Olive branches upon his head and a Pipe playing before them till they came near to Jerusalem and they often rehearsed that saying I was glad when they said Let us go up to the house of the Lord compare Esay 30. 29. They travelled not all day when they travelled but only two parts of it because they would not spoil their solemnity with toyling when they were come near Jerusalem they sent in a Messenger to give notice of their coming and they flowred and deckt their baskets and exposed some of the freshest fruits to
Children of Ammon 1 King XI 7. namely on the right hand of the Hill as you looked upon it from Jerusalem 2 King XXIII 13. In this Text of the Kings it is called ãâã ãâã ãâã ãâã ãâã Hor Hammashchith instead of ãâã ãâã ãâã ãâã ãâã Har Hammishchah The Mount of Corruption instead of The Mount of Unction or of Olives the Holy Ghost branding the fact and the place for the fact with so visible and notable a mark of distaste and displeasure at it To so great a contrariety to what he once was when he was himself had Solomons Idolatrous Wives bewitched him that as he had built a sumptuous Temple on Mount Moriah to the true God so they perswade him to build an Idolatrous Temple to their abominations on Mount Olivet in the face of the Temple and âffronting it The valley beneath this accursed Idoleum was called The valley of Tophet and the valley of the Son or the Sons of Hinnom Jer. VII 31 32. and XIX 6 c. The valley of Tophet that is k k k Vid. Buxt Heb. Lex in ãâã ãâã ãâã ãâã ãâã The valley of Drums or Tabers from the noise that was made with such kind of instruments to drown the cries and shrieking of the burning Children And the valley of the Sons of Hinnom that is the valley of Children of shrieking and roaring from the woful cries of those poor Children frying in the fire This was probably that which is called the valley of the carkasses or the dead bodies Jer. XXXI 40. of which name the Chaldee Paraphrast in that place hath given this reason Because the dead bodies of the Camp of the Assyrians fell there and to which Josephus also giveth testimony when he relateth that a place was called l l l Jos. de Bell. lib. 6. cap. 26. 31. The Assyrian Camp And here may we give a check a little to the peremptoriness of Rabbi Solomon upon the Text of Jeremy lest he grow too proud who glosseth the fortieth verse thus m m m R. Sol. in Ier. 31. 40. The valley of dead bodies is the valley where the carkasses of the Camp of Senacherib fell and the valley of the Ashes is the plaââ whither they carried the ashes forth which was without Jerusalem These places they shall bring within the City even within the walls And this Prophesie is to be accomplished in the last redemption in despight of the Hereticks for it was not accomplished under the second Temple By Hereticks he virulently meaneth Christians who deny any other Messias yet to come and that there shall be any more an earthly Jerusalem For he would construe those words of the Prophet strictly according to the letter as if there should be a time when these valleys should be walled within Jerusalem really and indeed whereas the Prophet in mentioning of those most defiled and polluted places to be taken into the City meaneth only the bringing in of the Heathens who had been polluted with all manner of defilement of Idolatry and other abominations into the spiritual Jerusalem which is above or the Church And yet if we would follow him even in his literal construction we might shew out of his own Authors the Talmudists how Bethphage the Town that stood even in these places mentioned by the Prophet though it stood out of the Walls of Jerusalem yet by their own confession it is reckoned as a member or part of Jerusalem and so was that prophecy literally fulfilled by their own Chorography at the coming of our Messias But here is not a place for such disputes This was the prospect that you had before you on the right hand as you stood in the East-Gate of the Mountain of the Temple namely a part of Mount Olivet divided from the City Jerusalem by the valley of Tophet and by the valley of Ashes on the side of the valley near Jerusalem stood the Town Bethphage and on the Hill on the further side of the valley over against it stood Bethany renowned for the raising of Lazarus from the dead there and for our Saviours frequent resort thither and ascension thence Directly before you was the place upon Mount Olivet where they used to burn the Red Cow into purifying ashes when they had occasion to do such a work and n n n Maym. in Parah per. 3. in Shekalim per. 4. thither went a double arched Cawsey of the same manner of arching that we have mentioned under the Temple Courts and for the same caution namely for security against graves by which the Priest that went about that imployment might have been defiled and so the work mar'd Upon your left hand as you stood ran Mount Olivet still and the valley betwixt you and it and all along on the East point and on the North side of Sion was called the valley of Kidren of famous memory and mention in Scripture 2 Sam. XV. 23. 2 King XXIII 6. John XVIII 1 c. At the foot of the hill beyond this valley you might see Gethsemany or the place of the Oyl Presses whither they brought the Olives they had gathered upon Mount Olivet to be pressed and the Oyl got out And there it was whither our Saviour went after his last Supper and where he was apprehended having supped that night as it is most likely in Sion or the City of David CHAP. IV. Of the two South-Gates ãâã ãâã ãâã ãâã ãâã The Gates of Huldah AS the East quarter of the enclosing Wall did face Mount Olivet so did the South quarter face Jerusalem the City it self For take we the whole City either built upon seven Hills a a a Jelammed fol. 52. as Tanchuma asserts it or upon three Acra Moriah and Sion as it is commonly described or add Bezetha and Ophla if you will the situation of it will be found thus ãâã ãâã ãâã ãâã ãâã b b b Iosaph ad Kelim That the Mountain of the Temple will be found lying Northward of Jerusalem and Sion Northward of the Mountain of the Temple And thus do the Jews in their Antiquities generally seat it and that not without sufficient warrant of the Scripture For how can those words of the Psalmist Beautiful for situation the joy of the whole Earth is Mount Sion on the sides of the North Psal. XLVIII 2. be more properly and plainly interpreted than as Aben Ezra doth interpret them c c c Aben Ezr. in Psal. 46. Sion on the North side of Jerusalem And those words of Ezekiel He set me upon a Mountain by which was the frame of a City towards the South Ezek. XL. 2. who can give them a sense more genuine and proper than Kimchi hath done when he saith d d d Kimch in Ezek. 4. 2. The Mountain is the Mountain of the Temple and this City is Jerusalem on the South On this side therefore that faced Jerusalem or that looked South there were two Gates that were called e e
double benefit the one to keep up the Cawsey on either side that it should not fall down and the other was to make the King a pleasant walk and shade with Trees on either side as he came and went And so they render that Verse in Esai 6. 13. where the word is only used besides in all the Bible In it shall be a tenth and it shall return and be eaten as a Teyle-Tree or aâ an Oak by Shallecheth that is as the rows of Trees on the sides of this Cawsey SECT II. Parbar Gate 1 Chron. XXVI 18. FROM the Gate Shallecheth or Coponius that lay most North on this Western quarter let us walk toward the South and the next Gate we come to was called Parbar of this there is mention in the Book of Chronicles in the place alledged where the Holy Ghost relating the disposal of the Porters at the several Gates of the Mountain of the House saith At Parbar Westward two at the Cawsey and two at Parbar By which it is apparent sufficiently that this Gate was in the West quarter and reasonably well apparent that it was the next Gate to the Cawsey or Shallecheth because it is so named with it but by that time we have fully surveyed the situation of it it will appear to have been so plain enough The word Parbar admitteth of a double construction for it either signifies ãâã ãâã ãâã ãâã ãâã An outer place a a a Gloss. in Tamid per. 1. Kimch in 1 Chron. XXVI Aruch in voce c. as many of the Jews do construe it or it concurrs with the signification of the word Parvar which differs but one letter from it and that very near and of an easie change which betokeneth Suburbs both in the Hebrew Text 2 Kings XXIII 11. and in the Chaldee Tongue as b b b Kimch in 2 King XXIII David Kimchi averreth there And here Josephus his words which we produced a little before may be taken up again and out of all together we may observe the situation of the Gate in mention He saith That of the four Gates upon this Western quarter one led towards the Kings Palace that is Shallecheth that we have viewed already and the two next ãâã ãâã ãâã ãâã ãâã into the Suburbs These Suburbs that he meaneth were indeed that part of the City which in Scripture is called Millo which was the valley at the West end of Mount Moriah in which Jerusalem and Sion met and saluted each other replenished with buildings by David and Solomon in their times 2 Sam. V. 9. and 1 Kings 11. 27. and taken in as part and Suburbs of Sion and so owned always in after times And to this purpose is the expression of Josephus in his words that we have in hand observable when he saith that two of these Western Gates were into the Suburbs ãâã ãâã ãâã ãâã ãâã and the other into the other City that is into Jerusalem which he maketh as another City from the Suburbs of which he spake Take the word Parbar therefore in either of the significations that have been mentioned either for an outer place or for the Suburbs this Gate that we have in survey might very properly be called by that name because it was a passage from the Temple into Millo which was an outer place and the Suburbs of Sion distinguished and parted from Sion by a Wall yet a member of it and belonging to it Now whereas the other Gate that stood next to this that we are about toward the South did lead also into the Suburbs as well as this as is apparent from Josephus yet is it not called by the same name Parbar the reason of this may be given because it bare a name peculiar and proper suitable to that singular use to which it was designed or to that place where it was set rather than suitable to that place whither it gave passage And here because we are in mention of the Suburbs it may not be amiss to look a little upon that Text that speaketh of the Suburbs and out of which we have taken that signification of the word Parbar namely 2 Kings XXIII 11. It is said there that Josiah took away the Horses that the Kings of Judah had given to the Sun at the entring in of the House of the Lord by the Chamber of Nathan Melech the Chamberlain which was in the Suburbs Whether these Horses were given to the Sun to be sacrificed to it or to ride on to meet and salute the Sun-rising as the Jews suppose we shall not trouble our selves to enquire into it is the place that we have to look after at this time rather than the thing These Stables of such Horses and it is like the Kings common Stables were in the same place are said to be in the Suburbs and at the entring in of the House of the Lord and we cannot better allot the place than that whereupon we are namely that they stood here in Millo before this Gate Parbar or thereabout and from thence there was a way to bring the Horses up to the Kings House when the King would use either those Horses that they had dedicated to the Sun for their irreligious use or their other Horses for their common use As they went out of Millo to rise up into Sion they passed through a Gate which was in the Wall that parted between Millo and Sion which Wall and Gate was but a little below the Cawsey that went up to the Gate Shallecheth and this helpeth to understand that passage about Athaliah's death 2 Kings XI 11. They laid hands on her and she went by the way by which the Horses came into the Kings House and there she was sâain That is they got her out of the Mountain of the Temple brought her down by the Gate Shallecheth and the Cawsey and when she came near the Horse Gate through which the horses went up out of the Stables in Millo to the Kings house there they slew her There was a Horse gate indeed in the main wall of the City on the East part of it Neh. III. 28. Jer. XXXI 39. but that was distinct from this which was peculiar for the Kings Horses and therefore a distinctive Character is set upon this namely that it was the Horse gate towards the Kings House 2 Chron. XXIII 15. It should be rendred towards the Kings House rather than by the Kings House for neither of these gates either that on the East which was a gate of the City nor this on the West which was a gate into Millo were near the Kings House but a good distance off See the Seventy there SECT III. The two Gates and House of Asuppim IN the story of the designing of the Porters to their several places and charges in Chron. XXVI 15 17. it is said thus To Obed Edom South ward and to his Sons the House of Asuppim Eastward were six Levites Northward four a day Southward four
us bring it a little lâwer because it is written And he shall dwell between his shoulders Deut. XXXIII 12. Their meaning is this that whereas the Sanctuary was to be higher than the rest of the Land and whereas the tenor and scope of the Scripture holdeth out the Tribe of Benjamin to be highest because all ascending and no going down is mentioned in the Chorography of his Tribe therefore they thought of building the Temple by the Fountain Etam which was the highest ground of Benjamin but when they considered upon Moses his prophecy that God should dwell between the shoulders of Benjamin and not upon his head they thereupon chose Moriah a lower ground and brought their water from Etam thither d d d Talm. Ierus in Ioâa per. 3. fol. 41. An Aquaeduct came from Etam saith the Jerusalem Talmud in the place quoted in the Margin It is scarce within the bounds of the subject that we have in hand to go about to search where this Etam was There is a place in the Tribe of Simeon that is called by this name 1 Chron. IV. 32. now though it is true that Simeon and Judah lay intermixed in their habitations yet I believe this intermixture was not so near Jerusalem as our Etam was There is mention of the Rock Etam Judg. XV. 8. and of the City Etam 1 Chron. XI 6. let the Reader be his own chooser whether of these he will take for the place that we are upon or whether he will refuse both I only mention them It belongeth rather to a survey of the Land than of the Temple to debate the matter to a determination The Gloss upon the place of the Talmud cited above saith e e e Gloss. in Zâvachin ubi supr It seemeth that the Fountain Etam was the Well of the waters of Nephtoah of which there is mention Jos. XVIII 15. And to the like purpose speaketh Kimchi in this Comment upon that place of Joshua f f f Kimch ân Josh. XVIII They say saith he that the Well of the waters of Nephtoah was the Well Etam which is mentioned by our Rabbins This place appeareth to have lain Westward of the Temple and the Pipes from it to have come down upon that quarter and to have passed along on the South-side of the House it self in the place called the coming down of the waters of which we have spoken before and so to have been disposed of into the several Offices about the Court and that in such abundance as that it ran continually and yielded water and to spare upon all occasions we shall have occasion to look after it again when we come to speak of the Molten Sea Of this conveyance of water Aristeas an eye-witness and spectator of it giveth testimony in these words g g g Aristeas Hist. âxx Interp. in Biblioth patr Tom. 2. Grâcolat pag. 866. ãâã ãâã ãâã ãâã ãâã c. There was a continual supply of water as if there had sprung an abundant Fountain underneath And there were wonderful and unexpressible receptacles under ground as appeared five furlongs space about the Temple each one of which had divers Pipes by which waters came in on every side all these were of Lead underground and much earth laid upon them And there were many vents on the Pavement not to be seen at all but to those that served so that in a triâe and easily all the blood of the Sacrifices could be washed away though it were never so much And I will tell you how I came to know of these under-ground receptacles they brought me out more than four furlongs space out of the City and one bad me stoop down at a certain place and listen what a noise the meeting of the waters made Now whereas it seemeth by this testimony that water came to the Temple from several other places about Jerusalem as well as from Etam we shall not be much scrupulous about it though among the Talmudicks I meet with no such intimation but since they name Etam as the most eminent and from whence the chiefest Vessels in the Temple were continually supplied it may suffice to look after that only and this may be enough to have spoken of it The Draw-Well which and whose room we are now surveying h h h Gloss. in âiâânâioth in oâââv in âid pâr 5. is said to have been sunk or digged by the Children of the captivity upon their return and building of the Temple But whether to a Spring that was in that place or whether as a Cistern to receive the water from Etam if it shall be questioned there might be several reasons given âo prove that it was for the later purpose As 1. Because it is not easie to conceive a Spring in that rocky place as Mount Moriah was especially there having been none there looked after under the first Temple 2. Because both the Talmudists and Aristeas cited before do bring all the supply of water from other places 3. Because the Laver is said in the testimony alledged out of the Jerusalem Talmud to be supplied from the Well Etam which that it was supplied from this Draw-Well we shall see hereafter And 4. Because there is mention of ãâã ãâã ãâã ãâã ãâã The place of the coming down of the water on the South side of the Temple which hath been shewed in its due place not capable of any construction so proper as this that the Pipes from Etam came down along there The waters then from that Fountain Etam being gathered into this Well or great Cistern were from hence dispersed into the several Offices and places where water was necessary as the new River from the Water house into London a Wheel being used to raise it and force it up into the Pipes or conveyances that were to carry it into the several receptacles and uses For in some places there were Baths on the very top of the Gates and buildings as we shall observe as we go along and to keep them full and in a continual supply of water was required some inforcing of the water up which was done by the use and activity of this Wheel Now over this Well there was a fair building suitable to the rest of the buildings about the Court and it had a Door into the Court that the Priests might readily and without going about step out of the Court into it when they had occasion to fetch up water for any use And so are we to understand of that passage in the Treatise Tamid where speaking of him to whose lot it had fallen to cleanse the Burnt-offering Altar in a morning it saith thus i i i Talâ in Tamid per. 1. He that had it allotted to him to cleanse the Altar must cleanse it And they say to him Take heed that thou touch not the Vessel until thou hast washed thy hands and thy feet now the dish into which he was first to take up the ashes was
doors The time of the abode of the Tabernacle at Shiloh Ephrata or in the Tribe of Ephraim Psal. CXXXII 6. was from the seventh year of the rule of Joshua to the death of Eli three hundred forty and nine years in which time occurred all the Story of the Book of Judges and the translation of the High Priest-hood from the line of Eleazar to the line of Ithamar which is not there mentioned and the cause of which alteration is not recorded f f f Zevachin ubi supr In this time high places were prohibited and at Shiloh there was no roof but a House of Stone below and curtains above and it was a place of rest the most Holy things were eaten within the curtains and the less Holy and second Tithe without c. In these times there is mention of a Sanctuary at Shechem Josh. XXIV 1 25 26. which meaneth only the House where the Ark was lodged for that present time for all the Tribes meeting at Shechem and being to make a Covenant with the Lord they fetch the Ark of the Covenant thither that the presence and dread of the Lord might be more visible among them and the place where the Ark was set for that time was called the Sanctuary as Moses Tent was called the Tabernacle of the Congregation because the Glory of the Lord rested upon it before the Tabernacle of the Congregation it self was built Exod. XXXIII 7. From Shiloh upon that fatal blow that Israel received by the Philistins 1 Sam. IV. the Ark was captived into the Land of these uncircumcised and the Tabernacle removed into another Tribe and they so parted that they never met again till they met together at Solomons Temple The Tabernacle was removed to Nob a City of Priests 1 Sam. XXII 19. in the Tribe of Benjamin Nehem. XI 31 32. and by the Jews Chorography within the sight or prospect of Jerusalem The Chaldee Paraphrast Glosseth Esay X. 32. where there is mention of this Town thus g g g Chald. par in Esa. X. He came and stood in Nob a City of Priests before the Wall of Jerusalem He answered and said unto his Army Is not this the City of Jerusalem for which I have mustered all my Army and for which have I levied all my Province Behold it is less and weaker than any of the Cities that I have subdued He stood and nodded his Head and waved his Hand against the Mountain of the House of the Sanctuary For saith Kimchi from Nob he might see Jerusalem and when he saw it from thence he shook his Hand at it as one despising it I shall not be curious to inquire whether Nob were any of the four Cities that were allotted at the first division to the Priests out of the Tribe of Benjamin Josh. XXI 17 18. or whether it were of a later possession as Ramah was to the Levites of the Stock of Samuel 1 Sam. I. 1. or if Nob were one of those four Cities and the same with Almon for the other three are clearly distinguished from it Esa. X. 29 30. 2 Chron. I. 30. whether it were Bahurim which the Chaldee Paraphrast constantly rendreth Alemeth the same with Almon 1 Chron. VI. 60. I shall only observe this that when the Tabernacle had left the Tribe of Joseph one of the Sons of Rachel it betakes it to Benjamin another Son of the same Mother The warrant of its conveyance hither I doubt not was Divine by some prophetical direction though it be not expressed I dare aver that the removal of it from hence to Gibeon was so though that be not expressed neither and I judge of the one by the other and my reason is this because when David brings up the Ark to his own City and there settles the Priests and Levites in their attendance upon it he also settles Priests and Levites in their attendance on the Tabernacle at Gibeon 2 Chron. XVI 39 40 41 c. Now what reason can be given why David should not rather have fetched up the Tabernacle to his own City as he did the Ark than thus divide the Service of the Priests and Levites but because he knew the Tabernacle was placed in Gibeon by Divine warrant and direction and he would not alter it If the Tabernacle removed to Nob presently upon the captiving of the Ark from Shiloh it resided there about thirty seven years all which time Samuel is alive and seeth both the fall of Shiloh and the fall of Nob and it may very well be he was the director of the Tabernacle from Shiloh to Nob and from Nob to Gibeon In the time of its residence in both these places high places were permitted as the Talmud conceiveth in the place cited even now and the most holy things were eaten within the curtains and the less Holy things in any City of Israel At Gibeon another place of the Tribe of Benjamin did the Tabernacle stay from its first pitching there till Solomon brought it up to the Temple when it was built and whilest it stood here a memorable piece of Divine Justice against Saul cannot but be observed to omit all other particulars for as he had slain the Priests of the Lord and had ruined the Tabernacle at Nob so his Sons are hanged up before the Tabernacle in Gibeon 2 Sam. XXI 9. And now let us trace the Ark as we have done the Tabernacle till we bring them together The Ark being captived by the Philistins in the battel at Aphek was detained in their Land seven months rather because they knew not what to do with it than for any comfort or happiness they found in it for it was a Plague to their Gods People and Country At last it was restored and first to Bethshemesh a City of Priests Josh. XXI 16. but there it proved also the destruction of the People The Hebrew Commentators do scruple both at the cause of the slaughter and at the number slain The cause is not so very abstruse for the Text saith it was because they looked into the Ark though their various construction of the words hath bred their doubting but it is something strange that Bethshemesh a Town of no great note should lose fifty thousand and seventy inhabitants at one time beside what escaped a number of People answerable to the greatest Cities The Commentators spoken of having observed this improbability will heal the matter with as improbable a Gloss Seventy men say they which were valuable every one to fifty thousand and others retaining the scruple still do raise it higher by their Interpretation for the fifty thousand men say they were every one of them valuable to the seventy men in the Sanhedrin The Text doth plainly distinguish of the persons for it saith That he smote of the men of Bethshemesh because they looked into the Ark and he smote of the People For the return of the Ark had occasioned no doubt the concourse of the People all about
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 ãâã ãâã ãâã ãâã ãâã 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 iâi 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
m R. Sol. in âsây XIX We learn in Sedar Olam that after the fall of Sennacherib Ezekiah stood up and let go all the multitudes that he had brought with him from Egypt and Cush and they took upon them the Kingdom of Heaven and they returned to their own place as it is said In that day there shall be five Cities in the Land of Egypt c. They went and built an Altar to the Lord in the Land of Egypt and offered upon it an offering to God to fulfill what was spoken In that day there shall be an Altar to the Lord in the Land of Egypt c. But some of our Doctors in the Treatise Menacoth do understand it of the Altar of the Temple of Onias the Son of Simeon the Just who fled to Egypt and built there an Altar In the last Chapter of the Treatise Menacoth the tract which our Rabbin citeth the Talmudists have speech concerning this Temple of Oniâs and particularly these passages n n n Menachoth per. 13. A man saith Behold I undertake to offer a burnt-offering he must offer it at the Sanctuary and if he offer it at the Temple of Onias he is not discharged If he say I undertake for an offering in the Temple of Onias he is to offer it at the Sanctuary but if he offer it at the Temple of Onias he is discharged If he say I undertake to be a Nazarite he is to poll his Head at the Sanctuary and if he poll it at the Temple of Onias he is not discharged But if he say I will poll at the Temple of Onias let him poll at the Sanctuary yet if he do poll at the Temple of Onias he is quit The Priests that serve at the Temple of Onias shall not serve at the Sanctuary at Jerusalem So that it appeareth that there were Sacrifices offered and other Temple-rites used in this Temple in Egypt as were in the Temple at Jerusalem o o o Iuchas ubi supra and it so stood in great glory two hundred years according to the opinion of Rambam But it seems they are the words of Juchasin that it stood all the time of the Sanctuary for Joshuah the son of Perahiah fled thither and so in the time of Hillel and they were obedient to the wise Men of Jerusalem and brought offerings and so they brought their Wives espousal writings to Hillel for they said they were bastards and he allowed them And there was there a great Congregation double to the number that came out of Egypt till after the destruction of the second Temple when Adrian the Emperor came up against them and slew them all at the time of the destruction of Bitter Think of this great plantation of Jews in Egypt when ye read Matth. II. 13 14. But let us return from this Temple in Egypt to the Temple at Jerusalem where our business lies Alcimus the High Priest whose illegal induction to that Office had occasioned this Act of Onias as he was the Creature of the Antiochian family so was he serviceable to it to his utmost even to the mischief of that Religion and People in and among which he took on him the High Priesthood He assists Demetrius though he had slain Antiochus who had so favoured him in the invasion of Judea and attempteth to p 1 Mac. IX Jos. Ant. lib. 12 cap. 17. pull down the Wall of the inner Court of the Sanctuary but is suddainly struck with a Divine stroke from Heaven and so dieth Nicanor a Commander of this Demetrius forced Judas Maccabeus to betake himself to a Garrison in Jerusalem and he himself going up into the Temple and there intertained fawningly by the Priests who clawed him by shewing him the Sacrifices which they said they offered for his Lord the King he taunted them and threatned mischief to the place if Judas were not delivered to him but ere long the proud boaster and threatner was overthrown and slain Jonathan the Brother and Successor of Judas Maccabeus in his command proved to be so in favour with Alexander the Successor of Demetrius and Demetrius again the Successor of Alexander and Antiochus that succeeded him that though there were now and then some stirrings among them yet the Temple which is our scene that we are upon did suffer little alteration or prejudice all his time no more did it in the times of Simon his Brother and Successor nay he in his first year obtains the peoples liberties dismantles the Antiochian Garrison in Jerusalem purifies the place and appoints that day for a yearly rejoycing and restores the Land to intire peace and prosperity Hyrcanus the Son and Successor of Simon being straitly besieged in Jerusalem by Antiochus at the Feast of Tabernacles desires a cessation for the time and solemnity of the Feast which he not only obtaineth but many and costly Sacrifices also from Antiochus which nobleness causeth Hyrcanus to seek for an agreement and so the Siege is raised He is reported to have heard a voice in the Temple whilest he was offering Incense there which told of the victory of his Sons who were then in battel with Antiochus Cyzicenus and when he came out he told so much to the people Josephus sticks not to style him a King Priest and Prophet or at least he speaketh but little short of so much when he saith q q q Id. ib. lib. 13 cap. 18. that God vouchsafed him the three greatest honours the rule of the Nation the honour of the High Priesthood and Prophesie He cast off the Syrian yoke and homage Alexander his Son proves an unhappy scourge to his own Nation so much scorned and despised by them that at the Feast of Tabernacles they pelted him with their Pomecitrons whereupon he slays six thousand of them and troubles the Land with a six years civil War He railed in the Court of the Priests that none but the Priests might come in there for fear of the peoples disturbance Aristobulus and Hyrcanus the Sons of this Alexander quarrel about the rule and call in forrain aid as first Aretas King of Arabia who besiegeth Aristobulus in the Temple and then Pompey who cometh in taketh the City and Temple bringeth the Nation under the Roman yoke from under which it never delivered its neck till City and Temple by that power was raked up in ashes SECT IV. The state of the Temple under the Romans SO sad were the beginnings of the Temple under the Roman Power that an Omen might have been taken from them what would become of it ere this Nation had done with it Pompey coming up to Jerusalem had the Gates shut against him so that he presently begirt it with a Siege a a a Dion Cass. lib. 36. But the taking of the City cost him not much labour saith Dion Cassius for he was let in by the party of Hyrcanus But the Temple which Aristobulus party had possessed cost him some
thus The spittle of any unclean person is unclean and defiles But strangers of another Country are as unclean among us as those that have a flux Now the strangers dwelt in the upper street Here I remember the story of Ismael ben Camithi the High Priest d d d d d d Avoth R. Nathan fol. 9. 1. who when he went out on the day of Expiation to speak with a certain Heathen Captain some spittle was sprinkled upon his cloths from the others mouth whereby being defiled he could not perform the service of that day his brother therefore officiated for him V. ãâã ãâã ãâã ãâã ãâã The street of the Butchers VI. ãâã ãâã ãâã ãâã ãâã The street of those that dealt in Wool e e e e e e Erubbin cap. 10. hal 9. In the Butchers street which was at Jerusalem they locked the door on the Sabbath and laid the key in the window which was above the door R. Jose saith That this was in the street of those that dealt in Wool Josephus hath these words f f f f f f De bello lib. 5. cap. 24. ãâã ãâã ãâã ãâã ãâã In the new City there was a Wool-market and Braziers shops and a market of garments VII g g g g g g Rosh hashanah cap. 2. hal 5. At Jerusalem was a great Court called ãâã ãâã ãâã ãâã ãâã Beth Jaazek where the Cities were gathered together namely that they might testifie concerning the New Moon and there the Sanhedrim took them into examination and delicious feasts were made ready for them there that they might the more willingly come thither for the sake thereof VIII h h h h h h Parah cap. 3 hal 2. Some Courts also were built upon a rock under which there was made a hollow that by no means any sepulchre might be there Hither they brought some teeming women that they might be delivered there and might there also bring up their children And the reason of that curiosity was that those children there born and brought up where they were so secure from being touched by a sepulchre might be clean without doubt and fit to sprinkle with purifying water such as were polluted with a dead carkase The children were shut up in those Courts until they became seven or eight years old So R. Solomon who also cites Tosaptoth where nevertheless it is until they are eighteen years of age And when the sprinkling of any one is to be performed they are brought with the like care and curiosity to the place where the thing is to be done riding upon Oxen because their bellies being so thick might defend them the more securely from the defilement of any sepulchre in the way IX There were not a few Caves in the City hollowed out of the rock which we observed concerning the hollowed floor of the Temple i i i i i i Joseph de Bell. lib. 7. c. 7. Into one of these Simon the Tyrant betook himself with his accomplices when he dispaired of his affairs Of whom you have a memorable story in the place quoted X. Besides the Pool of Siloam of Bethesda of Solomon if that were not the same with Bethesda k k k k k k Idem ibid. lib. 5. cap. 30. there was ãâã ãâã ãâã ãâã ãâã the Sparrow-pool before Antonia and ãâã ãâã ãâã ãâã ãâã the Almond-pool on the Northside of the City XI We cannot also pass over ãâã ãâã ãâã ãâã ãâã l l l l l l Taanith cap. 3 hal 8. The stone of things lost where publication was made concerning any thing lost or missing XII We conclude with the Trench brought round the City by Titus wherein he shut it up in the siege m m m m m m Joseph de Bello lib. 5. cap. 13. Beginning from the Tents of the Assyrians where he encamped he brought a Trench ãâã ãâã ãâã ãâã ãâã to the nether new City the upper was the hill Bezetha the nether was a place somewhat lower on the East of Sion and thence along Kidron to Mount Olivet Thence bending to the South he shut up the Mountain round to the rock called ãâã ãâã ãâã ãâã ãâã the Dove-cote and the hill beyond which lies over the valley of Siloam From thence bending on the West he came even into the vale of the fountain After which ascending along the Sepulchre of Anan the chief Priest and inclosing the mountain where Pompey pitched his tents he bended to the North side and going forward as far as the Village which is called The House or place of Turpentine perhaps ãâã ãâã ãâã ãâã ãâã and after that taking in the Sepulchre of Herod he came Eastwardly to his own Entrenchment CHAP. XXXVI Synagogues in the City and Schools R. a a a a a a Hieros Chetub fol. 35. 3. Phinehas in the name of R. Hoshaia saith There were four hundred and sixty Synagogues in Jerusalem every one of which had a house of the book and a house of doctrine ãâã ãâã ãâã ãâã ãâã A house of the book for the Scripture that is where the Scripture might be read and a house of doctrine for Traditions that is the Beth Midrash where Traditions might be taught These things are recited elsewhere and there the number ariseth to four hundred and eighty b b b b b b Idem Megillah fol. 73. 4. R. Phinehas in the name of R. Hoshaia saith There were four hundred and eighty Synagogues in Hierusalem c. We do not make enquiry here concerning the numbers being varied the latter is more received and it is made out by Gematry as they call it out of the word ãâã ãâã ãâã ãâã ãâã full Esa. I. 21. c c c c c c R. Sol. In Esa. 2. 1. We find in Pesikta R. Menahem from R. Hoshaia saith four hundred and eighty Synagogues were in Hierusalem according to the Arithmetical value of the word ãâã ãâã ãâã ãâã ãâã Note that the letter ãâã ãâã ãâã ãâã ãâã Aleph is not computed ãâã ãâã ãâã ãâã ãâã The Synagogue of the Alexandrians is mentioned by the Talmudists concerning which also the Holy Scripture speaks Act. VI. 9. d d d d d d Hieros in Megill in the place above and Juchas fol. 26. 2. Eleazar ben R. Zadok received for a price the Synagogue of the Alexandrians and did his necessary works in it The Alexandrians had built it at their own charge This story is recited by the Babylonian Talmudists and they for Alexandrians have ãâã ãâã ãâã ãâã ãâã The Braziers For so they write e e e e e e Bab. Megill fol. 26. 1. The Synagogue of the Braziers which was at Jerusalem they themselves sold to R. Eleazar c. The Gloss renders ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã Workmen in brass The reason why the Alexandrians were so called you may fetch perhaps from this story f f f f f f
the company say Whatsoever you ask of this man Write it and I will seal it He therefore wrote and his fellow sealed it and they sent this feigned Instrument to their friends saying if N. endeavours to come again to the possession of his wealth suffer him not to do it for he hath sold it among us The principal cause of the destruction of Beth-Tera was Ben-Cozba and his Rebellion against the Romans The Babylonian Writers assign another cause ãâã ãâã ãâã ãâã ãâã b b b b b b Bab. Gittin fol. 57. 1. For the foot of a chariot was Bethara laid waste It was a custom that when an Infant male was born they planted a Cedar when an Infant female a pine And when the children contracted marriage out of those trees they made the Bed-chamber On a certain day the daughter of the Emperour passed by and the foot of her chariot broke They cut down such a Cedar and brought it to her The Jews rose up against them and beat them It was told the Emperour that the Jews rebelled Being angry he marched against them and destroyed the whole horn of Israel c. c c c c c c Hieros in the place above Hadrian beseiged Bether three years and an half d d d d d d Gittin in the place above And when they took it they slew the men the women and the children so that their blood flowed into the great Sea You will say perhaps that it was near the Sea but it was a mile distant The Tradition is that R. Eliezar the Great saith that there were two Rivers in the Valley of Jadaim of which one flowed this way the other that And the Rabbins computed that the third part of them was blood and two parts water It is delivered also that the Heathen gathered the Vintages for the space of seven years without dunging the land because the Vinyards were made fruitful enough by the blood of the Israelites The Jerusalem Writers do hyperbolize enough concerning the distance of this City from the Sea For if you say say they that it was near the Sea was it not distant forty miles They say that three hundred skulls of young children were found upon one stone and that there were three chests of torn Phylacteries each chest containing nine bushels but there are others that say Nine chests each containing three bushels Josephus mentions e e e e e e Jos. de Bell. lib. 4. cap. 26. ãâã ãâã ãâã ãâã ãâã Betaris and Kaphartobas two midland Towns of Idumea Where by Idumea he means the Southern part of Judea especially that that was mountanous as appears by the Context He calls Idumea properly so called ãâã ãâã ãâã ãâã ãâã Idumea the Great CHAP. LIII ãâã ãâã ãâã ãâã ãâã Ephraim WE mean not here the Land of Ephraim but a certain Town in the Confines of that Land Of which you read 2 Chron. XIII 19. and of which the Talmudic Writers speak a a a a a a Menacoth cap. 9. hal 1. What is the best flower to be offered in the Temple Micmas and Mezonechah obtain the first place for fine flower ãâã ãâã ãâã ãâã ãâã Ephraim in the Valley obtains the next place to them These words are not read the same way by all Those of the Mishnaioth in the eighth Chapter read as we had writ it The Tosaphtah also reads ãâã ãâã ãâã ãâã ãâã Micmas but the Talmud ãâã ãâã ãâã ãâã ãâã The Aruch also hath ãâã ãâã ãâã ãâã ãâã Micmas b b b b b b Aruch in ãâã ãâã ãâã ãâã ãâã but for ãâã ãâã ãâã ãâã ãâã Mezonechah it hath ãâã ãâã ãâã ãâã ãâã Zanoah The same also read ãâã ãâã ãâã ãâã ãâã with the letter ãâã ãâã ãâã ãâã ãâã Am the Talmud ãâã ãâã ãâã ãâã ãâã Ephoraim the Gloss saith ãâã ãâã ãâã ãâã ãâã Ephoraim is a City of which it is thus written in the books of the Chronicles And Abijah took ãâã ãâã ãâã ãâã ãâã Ephraim The Gemarists read it after the same manner ãâã ãâã ãâã ãâã ãâã Ephraim this story being added c c c c c c Bab. Menacoth fol. 55. 1. Aruch in ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Jannes and Mambres said to Moses Do you bring straw into Ephraim Which the Aruch reciting adds these words There was a City in the land of Israel very fruitful in bread corn called Ephraim when Moses therefore came with his miracles Jannes and Mambres who were the chief of Pharaohs Magitians said unto him This is our business and we can do thus with our inchantments you therefore are like one bringing straw into Ephraim which is the City of bread corn and out of which is provision for many places therefore how doth any carry in straw thither c. Josephus speaking of Vespasian hath these words d d d d d d Joseph de Bell. lib. 4. c. 33 ãâã ãâã ãâã ãâã ãâã After he went into the Hill Country he took two Toparchies namely Gophnitica and Acrabatena and together with them Bethel and Ephraim two small Cities Into this Ephraim we suppose it was that Christ retired in that story Joh. XI 54. Let us also add these things from the places alledged above e e e e e e Tosapht in Menacoth c. 9. R. Josi saith They brought also of the wheat ãâã ãâã ãâã ãâã ãâã of Barchaim and ãâã ãâã ãâã ãâã ãâã of Caphar Achum which were near Jerusalem f f f f f f Ibid. Menach in the place above hal 3. For Oyl Tekoa deserves the first praise Aba Saul saith ãâã ãâã ãâã ãâã ãâã Ragab beyond Jordan obtains the next to it R. Eliezer ben Jacob saith Gush Chalab in Gallilee obtains the third place ãâã ãâã ãâã ãâã ãâã g g g g g g Ibid. Karhiim and Atolin otherwise written ãâã ãâã ãâã ãâã ãâã Karuthim and Hatolin in the Aruch it is ãâã ãâã ãâã ãâã ãâã Karuchaim produce the best Wine Beth Rimmah and Beth Laban in the hilly Country and Caphar Sigana in the Valley next to them Let us also add these words elsewhere h h h h h h Bab. Sanhedrin fol. 70. 2. He eateth all manner of Victuals and eateth not flesh ãâã ãâã ãâã ãâã ãâã The clusters of figs of Keila are brought in He drinks all manner of drink but he drinks not Wine hony and milk are brought in And elsewhere i i i i i i Idem Joma fol. 76. 1. He eateth ãâã ãâã ãâã ãâã ãâã The Clusters of Keila and drinks Honey and Milk and enters into the Temple CHAP. LIV. ãâã ãâã ãâã ãâã ãâã Tsok and ãâã ãâã ãâã ãâã ãâã Beth Chadudo WHEN a a a a a a Bab. Joma fol. 66. 2. they sent forth the Goat Azazel on the day of expiation before that they set up ten Tents a mile distant one from another where some betook themselves
and they offered sacrifices without the Temple of God and instituted rites out of their own heart In that Temple Manasseh the son in law of Sanaballat the son of Jehoshua the son of Jozedek the high Priest performed the Priests office And at that time Zadok and Baithus the Scholars of Antigonus did flourish and hence was the beginning of the Schism namely when in the days of Antigonus many went back to mount Gerizim h h h h h h Ibid That Temple flourished about two hundred years and i i i i i i Joseph Antiq. lib. 13. cap. â7 it perished by the sword and fire of Hyrcanus but the Samaritane superstition perished not but lasted for many ages as odious to the Jews as Heathenism Joh. IV. 9. Yet they confess that ãâã ãâã ãâã ãâã ãâã l l l l l l Hieros Avod Zarah fol. 44. 4. the land of the Samaritanes was clean and their fountains claen and their dwellings clean and their paths clean But much dispute is made about their victuals in the place noted in the margin R. Jacob Bar Acha in the name of R. Lazar saith The victuals of the Cutheans are lawful which is to be understood of that food with which their wine and vinegar is not mingled It is a Tradition They sometime said Why is the wine of Ugdor ãâã ãâã ãâã ãâã ãâã forbidden Because of its nearness to Caphar Pagash Why the wine of Burgatha Because of Birath Sorika Why the wine of En Cushith Because of Caphar Salama But they said afterwards If it be open it is every where forbidden if it be covered it is lawful And a story concerning R. Simeon ben Lazar follows who came into a certain City of the Samaritanes and a certain Samaritane Scribe came to him from whom when he asked something to drink and it was set before him ãâã ãâã ãâã ãâã ãâã he doubted about it c. And other things to that purpose are read not much after ãâã ãâã ãâã ãâã ãâã No wine was found in all Samaria on a certain Eve of the Sabbath but in the end of the Sabbath there was abundance for the Syrians had brought it and the Samaritanes received it of them c. m m m m m m Shekalim cap. 1. hal 5. They took not the half shekel of the Cutheans nor the pigeons of women after child birth c. n n n n n n Hieros there fol. 46. 2. Rabbi said A Samaritane is as a Heathen R. Simeon ben Gamaliel saith A Cuthean is as an Israelite in all things R. Lazar The tradition is concerning the Heathen not concerning the Cutheans c. But the Tradition contradicts R. Lazar c. But that deserves to be observed ãâã ãâã ãâã ãâã ãâã o o o o o o Hieros Pesachim fol. 27. 2. The Cutheans when they make their unlevened bread with the Israelites are to be believed concerning the putting away of leven but when they do not make their unlevened bread with the Israelites are not to be believed concerning the putting away of leven R. Josah saith This is to be understood of them as to their houses but as to their Courts they may be suspected for so they interpret Leven shall not be found in your houses not In your Courts It is a Tradition Rabban Simeon ben Gamaliel saith In whatsoever precept the Cutheans converse they are more accurate in it than the Israelites This is to be understood saith R. Simeon ãâã ãâã ãâã ãâã ãâã Concerning the time past namely when they were scattered about in their Towns but now when they have neither precept nor any remainders of a precept they are suspected and they are corrupted The word ãâã ãâã ãâã ãâã ãâã they that were scattered from a word that signifies drowning brings that of R. Abhu to mind who said ãâã ãâã ãâã ãâã ãâã p p p p p p Id. Kiddushin fol. 65. 3. Thirteen Cities were drowned among the Cutheans that is mixed and confounded among them It is something difficult what that means They were scattered in their Towns whether it is spoken of the Cutheans residing within their own Towns or of the Jews residing with them or of them residing with the Jews Whatsoever that is it is clear certainly both hence and elsewhere that the Samaritans sometime did dwell together with the Jews being here and there sprinkled among them and the Jews here and there among the Samaritans Certainly that is worthy of observing which Josephus relates of Herod rebuilding Sebaste heretofore called Samaria q q q q q q Joseph de Bell. lib. 1. cap. 6. ãâã ãâã ãâã ãâã ãâã c. In the land of Samaria saith he he compassed a City with a very fair wall twenty furlongs and brought six thousand inhabitants into it Do you think all these were Samaritans and on these he bestowed a very fertile land and in the middle of this work he set up a very great Temple to Cesar and made a Grove about it of three half furlongs and called the City Sebaste The Samaritans r r r r r r In Itinerar mihi p 6â saith R. Benjamin have not the letters ãâã ãâã ãâã ãâã ãâã He or ãâã ãâã ãâã ãâã ãâã Ain or ãâã ãâã ãâã ãâã ãâã Cheth ãâã ãâã ãâã ãâã ãâã He is in the name of Abraham ãâã ãâã ãâã ãâã ãâã And they have not Honour ãâã ãâã ãâã ãâã ãâã Cheth is in the name of Isaac ãâã ãâã ãâã ãâã ãâã And they have not Mercy ãâã ãâã ãâã ãâã ãâã Ain is in in the name of Jacob ãâã ãâã ãâã ãâã ãâã And they have not Gentleness But for these letters they use ãâã ãâã ãâã ãâã ãâã Aleph and hence it is known that they are not of the seed of Israel Compare these things with the Samaritane interpreter of the Pentateuch and judge CHAP. LVII Cesarea ãâã ãâã ãâã ãâã ãâã Stratoes Tower THE Arabian Interpreter thinks the first name of this City was Hazor Jos. XI 1. The Jews Ekron Zeph. II. 4. a a a a a a Bab. Megill fol. 6. 1. R. Abhu saith He was of Cesarea ãâã ãâã ãâã ãâã ãâã Ekron shall be rooted out this is Cesarea the daughter of Edom which is situated among things prophane She was a goad sticking in Israel in the days of the Grecians But when the Kingdom of the Asmonean family prevailed it overcame her c. R. Josi bar Chaninah saith What is that that is written And Ekron shall be as a Jebusite Zech. IX 7. These are the Theatres and Judgment seats which are in Edom in which the chief men of Judah hereafter shall publickly teach the Law R. Isaac said Leshem is Panias and Ekron is Cesarea the daughter of Edom. The Jews are scarce in earnest when they say Cesarea is the same with Ekron but partly they play with the sound of the words ãâã ãâã ãâã ãâã ãâã Ekron and ãâã ãâã ãâã ãâã ãâã Shall
be rooted out partly they propound to themselves to reproach her while they compare that City for the most part Heathen with Ekron the City of Beelzebub When the Asmoneans had snatched away this City out of the hand of the Grecians the name of it was changed into ãâã ãâã ãâã ãâã ãâã The taking of the Tower Shur as the Gemarists tell us in the place alledged or as the Author of Juchasin b b b b b b Juchas fol. 74. 1. The taking of the Tower ãâã ãâã ãâã ãâã ãâã Tzur or as the Jerusalem Talmudists unless my conjecture deceives me c c c c c c Hieros Shevith fol. 36. 3. ãâã ãâã ãâã ãâã ãâã The Tower Sider Whether out of these words you can make out the name of ãâã ãâã ãâã ãâã ãâã The Tower of Strato it is your part to study that certainly was the denomination of this place before it was called Cesarea It was distant six hundred furlongs or thereabout from Jerusalem that is seventy five mile as Josephus relates in that story of an Essene Jew that prophesied d d d d d d Joseph Antiq. lib. 13. cap. 19. ââ Bââ lib. 1. cap. â3 Who when he saw Antigonus the brother of Aristobulus passing by in the Temple having been now sent for by his brother indeed that he might be slain by treachery O strange saith he now it is good for me to die because that which I foretold proves a lie For Antigonus lives who ought this day to die and Stratoes Tower is the place appointed for his death ãâã ãâã ãâã ãâã ãâã Which is distant six hundred furlongs hence and there remains yet four hours of day But the very time makes my prediction false Having said these things the old man remained perplexed in his thoughts but by and by news was brought that Antigonus was slain in a certain place under ground ãâã ãâã ãâã ãâã ãâã in a certain dark passage which also was called ãâã ãâã ãâã ãâã ãâã Stratoes Tower Herod built the City to the honour and name of Cesar and made a very noble haven at vast expences e e e e e e Idem ibid cap. 10. ãâã ãâã ãâã ãâã ãâã c. He built all the City with white stone and adorned it with most splendid Houses in which especially he shewed the natural greatness of his mind For between Dori and Joppa in the middle of which this City lay it happened that all the Sea coast was destitute of Havens c. He made the greater Haven of Pireus c. And at the mouth of it stood three great statues c. There were houses joyning to the Haven and they also were of white stone c. Over against the Havens mouth was the Temple of Cesar situate upon a rising ground excellent both for the beauty and greatness of it and in it a large statue of Cesar c. The rest of the works which he did there was an Amphitheatre a Theatre and a market all worthy to be mentioned c. See more in Josephus Cesarea was inhabited mixedly by Jews Heathens and Samaritans Hence some places in it were profane and unclean to the Jews f f f f f f Hieros Nazir fol. 56. 1. R. Nichomi bar R. Chaija bar Abba said My father passed not under the Arch of Cesarea but R. Immi passed R. Ezekiah R. Cohen and R. Jacob bar Acha walked in the Pallace of Cesarea when they came to the Arch R. Cohen departed from them but when they came to a clean place he again betook himself to them This story is recited Beracoth fol. 6. 1. and there it is said that they walked in the palace of Zippor g g g g g g Id. Gittin fol. 43 2. One brought a bill of divorce from the Haven of Cesarea Concerning which when judgment was had before R. Abhu he said There is no need to say It was written I being present and I being present it was sealed ãâã ãâã ãâã ãâã ãâã For the Haven of Cesarea is not as Cesarea Of the various strifes and uproars between the Cesarean Greeks and Jews in which the Jews always went by the worst Josephus hath very much ãâã ãâã ãâã ãâã ãâã h h h h h h De Bello lib. 2. cap. 23. Another disturbance saith he was raised at Cesarea of the Jews mingled there rising up against the Syrians that were in it The Contest was about priority and chiefdom and it was transacted before Nero i i i i i i Ibid. cap. 25. ãâã ãâã ãâã ãâã ãâã c. And the Greeks of Cesarea overcame c. Where the Reader will observe that the Syrians and Greeks are convertible terms l l l l l l Ibid. In this City were the first seeds of a direful war by reason of Work-shops built by a certain Greek of Cesarea near a Synagogue of the Jews m m m m m m Ibid. cap. 3â Twenty thousand men were slain there afterwards on one Sabbath day You may read of more seditions and bloodshed at that place before the destruction of the Nation in the Author quoted Long after the destruction of it here the Schools and Doctors of the Jews flourished so that ãâã ãâã ãâã ãâã ãâã The Rabbines of Cesarea are celebrated every where in the Talmudical books I. R. Hoshaia Rubba or the Great n n n n n n Hieros Trâmith fol. 47. 1. R. Jochanan said We travailed to R. Hoshaia Rubba to Cesarea to learn the law II. o o o o o o Juchas in fol 7. 1. R. Abhu R. Abhu appointed divers sounds of the trumpet at Cesarea p p p p p p Id. ibid. R. Abhu sent his son from Cesarea to Tyberias to the University c. The q q q q q q Hieros Avod Zar. fol. 44. 4. Cutheans of Cesarea asked R. Abhu saying Your Fathers were contented with our things why are not ye also He answered Your fathers corrupted not their works but you have corrupted them III. R. Achavah and R. Zeira r r r r r r Id. Challah fol. 57. 1. R. Mena said I travailed to Cesarea and I heard R. Achavah and R. Zeira VI. R. Zerikan s s s s s s Id. Pesachin fol. 28. 1. R. Mena said I heard R. Zerikan at Cesarea V. ãâã ãâã ãâã ãâã ãâã t t t t t t Idem Trumoth fol. 47. 4. R Prigori of Cesarea VI. u u u u u u Id. Pesachin fol. 30. 1. Ulla of Cesarea And VII x x x x x x Id. Rosh Hashanah fol. 59. 3 R. Ada of Cesarea and R. Tachalipha c. ãâã ãâã ãâã ãâã ãâã Mention is made of y y y y y y Id. Nazir fol. 56. 1. the Synagogue Mardatha or Maradtha of Cesarea we do not enquire of the reason of the name for it is written elsewhere ãâã ãâã ãâã ãâã ãâã z
z z z z z Id. Beracoth fol. 6. 1. The Synagogue Madadta In both places with this story joyned R. Abhu sat teaching in the Synagogue Maradta of Cesarea The time came of lifting up hands and they asked him not of that matter The time of eating came and of that they asked him To whom he replied Ye ask me concerning the time of eating but not of the lifting up of hands Which when they heard every one withdrew himself and fled CHAP. LVIII Antipatris ãâã ãâã ãâã ãâã ãâã Caphar Salama WE find this Town marked out heretofore by a a a a a a Joseph Antiq. lib. 12. cap. 17. 1 Macc. 7. 31. double name if we believe some 1. It is called ãâã ãâã ãâã ãâã ãâã by some of which mention is made by a Josephus and the book of the Maccabees 2. ãâã ãâã ãâã ãâã ãâã by Josephus himself b b b b b b Joseph Antiq. lib. 13. cap. 23. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c. But Alexander fearing his Antiochus Dionysus coming digs a deep trench beginning at Capharzaba which is now called Antipatris unto the Sea of Joppa an hundred and fifty furlongs Note by the way From Joppa to Antipatris is an hundred and fifty furlongs that is eighteen miles We will not contend about the Name of the situation of it as it stands almost in all Maps we doubt We will give the reason of our scruple by those things that follow in the mean time we will give some history of the place I. Herod built it in memory of his Father Antipater c c c c c c Idem Dâ bello lib. 1. cap. 16. ãâã ãâã ãâã ãâã ãâã For he raised saith Josephus a monument to his father and a City which he built in the best plain of his Kingdom rich in springs and woods and called it Antipatris II. Hither was Paul brought when he was carried to Cesarea Act. XXIII 31. Where unless those words ãâã ãâã ãâã ãâã ãâã be rendred by no unusual interpretation they brought him by night towards Antipatris you must place that City much nearer Jerusalem than almost all the Maps do III. This measuring once and again occurs among the Gemarists ãâã ãâã ãâã ãâã ãâã From Gebath to Antipatris d d d d d d Hieros Taanith sol 69 â Megill fol. 70 1. From Gebath to Antipatris say they were sixty myriads of Cities the least of which was Beth-Shemesh We do not assert the truth of the thing we only take notice of the phrase And again e e e e e e Bab. Sanbedr fol. 94. 2. Hezekiah the King say they fixed his sword to the door of Beth-Midras and said Whosoever studieth not the Law shall be run through with that sword They made enquiry from Dan even to Beersheba and found not ãâã ãâã ãâã ãâã ãâã any one uninstructed ãâã ãâã ãâã ãâã ãâã c. from Gebath to Antipatris and found not boy or girl man or woman who did not well know the Traditions of cleanness and uncleanness Where the Gloss is Gebath and Antipatris were places in the utmost borders Think of the scene of the story and how such an Encomium could reach as far as Antipatris almost in the middle of Samaria as it is placed in the Maps And what authority had Ezekiah to make enquiry among the Samaritans The Talmudists also say that the meeting of Alexander the Great and of Simeon the Just was at Antipatris f f f f f f Id. Jona fol. 69. 1. The Cutheans say they prayed Alexander the Great that he would destroy the Temple of Jerusalem Some came and discovered the thing to Simeon the Just. Therefore what does he He puts on the High Priests garments and vails himself with the High Priests vail and he and the chief Men of Israel went forth holding torches in their hands Some went this way and others that all night till the morning brake forth when the morning grew light said Alexander to his men who are those The Jews said they who have rebelled against you When they were come ãâã ãâã ãâã ãâã ãâã to Antipatris the Sun arose and they were met by these when Alexander saw Simeon the Just lighting down out of his Chariot he worshiped him c. Do you think that the High Priest cloathed in his priestly garments and the Jews went through all Samaria almost in such solemn procession Josephus relating this story only the name of Jaddua changed saith this meeting was g g g g g g Antiq. lib. 11. cap. 8. ãâã ãâã ãâã ãâã ãâã c. at a certain place called Sapha But this name being changed into the Greek language signifies A Watch Tower For the buildings of Jerusalem and the Temple might from thence be seen Of which place He and We treat elsewhere under the name of ãâã ãâã ãâã ãâã ãâã Scopus and ãâã ãâã ãâã ãâã ãâã Tzophim CHAP. LIX Galilee ãâã ãâã ãâã ãâã ãâã THERE a a a a a a Sâeviith cap. 9. hal 2. is Galilee the upper and Galilee the nether and the Valley From Caphar Hananiah and upwards whatsoever land produceth not Sycamines is Galilee the upper but from Caphar Hananiah and below whatsoever produceth Sycamines is Galilee the nether There is also the Coast of Tiberiâs and the Valley b b b b b b Josâph de Bell. lib. 3. cap 4 ãâã ãâã ãâã ãâã ãâã c. Phoenice and Syria compas both Galilees both the upper and the nether so called Ptolemais and Carmel bound the Country Westward That which is said before of the Sycamines recals to mind the City Sycaminon of which Pliny speaks c c c c c c Nat. Hist. lib. 5 cap. 19. We must go back saith he to the Coast and to Phoenice There was the Town Crocodilon it is a River The Remembrance of Cities Dorum Sycaminum The Promontory Carmel c. And Josephus d d d d d d Antiq. lib. 13 cap. 20. ãâã ãâã ãâã ãâã ãâã c. He set sail and being brought to the City called Sycaminum there he landed his forces ãâã ãâã ãâã ãâã ãâã Shikmonah the name of a place among the Talmudists seem to design that Town e e e e e e Demai cap. 1 hal ãâã ãâã ãâã ãâã ãâã Wherethe Gloss saith ãâã ãâã ãâã ãâã ãâã Shikmonah is the name of a place Since the whole land of Samaria laid between Judea and Galilee t is no wonder if there were some difference both of manners and Dialect between the Inhabitants of those Countries Concerning which see the eighty sixth and the eighty seventh Chapters f f f f f f Joseph In his life with me p. 642. ãâã ãâã ãâã ãâã ãâã There are two hundred and four Cities and Towns in Galilee Which is to be understood of those that are more eminent and fortified
ãâã unto the Lake of Gennesaret to comprise all the Lake of Gennesaret within it Look into Adrichomius to say nothing of others and compare these words of Josephus with him Hither perhaps is that to be reduced which hath not a little vexed Interpreters in Jos. cap. XIX where Jordan is twice mentioned in desining the limits of the Tribe of Nephthali vers 33. The outgoings of the border hence was to Jordan and vers 34. ãâã ãâã ãâã ãâã ãâã The going out from thence that is from the South border was to Jordan in Judah towards the Sun rising What hath the land of Nephthali to do with Jordan in Judah I answer Juda that is Judea is here opposed to Galilee Judah is not here spoken of as opposed to the other Tribes Before ever the name of Samaria was risen the name of Galilee was very well known Jos. XX. 7. and so was the name of Judea and at that time one might not improperly divide the whole land within Jordan into Galilee and Judea when as yet there was no such thing as the name of Samaria The words alledged therefore come to this sense as if it had been said The North bounds of Naphthali went out Eastwardly to Jordan in Galilee in like manner the South bounds went out Eastwardly to Jordan now running into Judea that is the Country without Galilee which as yet was not called Samaria but rather Judea The bounds certainly of the land of Nephthali seem to touch Jordan on both sides both on the North and the South and so to contain the Sea of Genesaret within its bosom according to that which is said by the Talmudists before alledged and those also men of Tiberias While I am discoursing of Jordan and this Lake let me add this moreover concerning the boat of Jordan d d d d d d Hieros Shabb. fol. 7. 1. R. Jacob bar Aidai saith in the name of R. Jochanan Let no man absent himself from Beth Midrash for this question was many a time propounded in Jabneh ãâã ãâã ãâã ãâã ãâã The boat or barge of Jordan why is it unclean Nor was there any who could answer any thing to it until R. Chaninah the son of Antigonus came and expounded it in his City The boat of Jordan is unclean because they fill it with fruit and sail with it down from the Sea unto the dry land and from the dry land into the Sea ãâã ãâã ãâã ãâã ãâã the Jews themselves being interpreters is ãâã ãâã ãâã ãâã ãâã A small vessel ãâã ãâã ãâã ãâã ãâã a little Ship Josephus hath these words e e e e e e Jos. de bell lib. 2. cap. 43. ãâã ãâã ãâã ãâã ãâã c. Having gathered together all the boats in the Lake they were found to be two hundred and thirty and there were no more than four mariners in each CHAP. LXXII Tiberias ALL the Jews declare almost with one consent that this was a fortified City from antient times even from the days of Josua and was the same with Rakkath of which mention is made Jos. XIX 35. ãâã ãâã ãâã ãâã ãâã a a a a a a Hieros Megill fol. 70. 1. Rakkath is Tiberias say the Jerusalem Gemarists And those of Babylon say the same and that more largely ãâã ãâã ãâã ãâã ãâã b b b b b b Bab. Megill fol. 5. 2. 6. 1. It is clear to us that Rakkath is Tiberias And when after a few lines this of Rabbi Jochanan was objected When I was a boy I said a certain thing concerning which I asked the Elders and it was found as I said namely that Chammath is Tiberias and Rakkath Zippor it is thus at last concluded Rabba said Who is it to whom it was said that Rakkath is not Tiberias For behold when any dyes here in Babylon they lament him there at Tiberias after this manner The Hearse of a famous man deceased in Sheshach Babylon whose name also is of note in Rakkath is brough hither thus lament ye him O ye lovers of Israel O Citizens of Rakkath come forth and bewail the dead of Babylon When the Soul of R. Zeira was at rest thus one lamented him The land of Babylon conceived and brought forth delights the land of Israel nourished them Rakkath said Wo to it self because she lost the Vessels of her delights Therefore saith Rabba Chammath is the same with the warm baths of Gadar and Rakkath is Tiberias This City touched on the Sea so that the Sea served on one side for a wall to it Hence is that in the place but now cited Rabh Hezekiah read the book of Esther in Tiberias on the fourteenth day of the month Adar and also on the fifteenth day see Esth. IX 21. doubting whether it were compassed with walls from the days of Josua or not But who would doubt this of Tiberias When it is written And the senced Cities were Ziddim Zer Chammath Rakkath and Chinnereth But it is clear to us that Rakkath is Tiberias The reason therefore why he doubted was this because on one side it was enclosed by the Sea instead of a wall But if it were so why did he doubt Because truly it was no wall When the Tradition is thus ãâã ãâã ãâã ãâã ãâã A City which hath a wall but not fortified walls the contiguous houses are for such walls ãâã ãâã ãâã ãâã ãâã But Tiberias is excepted which hath the Sea for a wall So also R. Simeon Ben Jochai in the Jerusalem Gemara just now alledged Among the Cities fortified with walls Tiberias is excepted as having the Sea for a wall What fortune this City underwent under the name Rakkath remains unknown Herod the Tetrarch put the name of Tiberias upon it and built the City for the sake and memory of Tiberius Cesar. The Etymology of which place while the Gemarists deduce elsewhere namely either from ãâã ãâã ãâã ãâã ãâã Tob reja because it was fair to behold or ãâã ãâã ãâã ãâã ãâã because it was Betiborah in the Navel or middle c. they seem rather to sport out of a luxuriant wit than to be ignorant of the thing it self CHAP. LXXIII Of the situation of Tiberias WHEN I read Pliny of the situation of this City and compare some things which are said by Josephus and the Talmudists with him I cannot but be at a stand what to resolve upon here Pliny thus of the situation of it a a a a a a Plin. Nat. Hist lib. 5. cap. 15. The lake of Genesar is compassed round with pleasant Towns on the East Julias and Hippo on the South Tarichea by which name some call the lake also on the West Tiberias healthful for its warm waters Consult the Maps and you see Tiberias in them seated as it were in the middle shore of the Sea of Genesaret equally distant almost from the utmost South and North coasts of that Sea Which seems well indeed to agree with Pliny but illy with Josephus and
those things which are said elsewhere by the same Author do agree d d d d d d Id. in his own life Sylla saith he encamped five furlongs from Julias and stopped up the ways namely that which led to Cana and that which led to the Castel Gamala But I when I understood this sent two thousand armed men under Jeremias their Captain ãâã ãâã ãâã ãâã ãâã And they having encamped a furlong from Julias near the river Jordan c. Note that when they were distant from Julias a furlong only they are but a little way off of Jordan The Maps place it more remote from the influx of Jordan into the lake of Genesaret than these words will bear Julias-Beth-Saida was not seated in Galilee as it is in the Maps but beyond the Sea of Galilee in Perea This we say upon the credit of Josephus e e e e e e Joseph de bell lib. 2. cap. 13. Philip saith he built Cesarea in Paneas ãâã ãâã ãâã ãâã ãâã Mark that and Julias which before time was Bethsaida in nether Gaulonitis But now there is no body but knows that Gaulonitis was in Perea This certainly is that Julias which f f f f f f Plin. Nat. Hist. lib. 5. cap. 15. Pliny placeth Eastward of the lake of Genesaret for the other Julias was scarcely near the Sea at all and that Julias of which Josephus speaks when he saith g g g g g g De bello lib. 4. cap. 27. that a certain Mountanous Country beyond Jordan runs out from Julias to Somorrha CHAP. XCIV Gamala Chorazin THESE things determine the situation of Gamala 1. It was a a a a a a Jos. de bell lib. 4. cap. 1. ãâã ãâã ãâã ãâã ãâã in lower Gaulon in which as we have seen Beth-saida was 2. It was ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã upon the lake of Gennesaret 3. It was ãâã ãâã ãâã ãâã ãâã Over against Tarichee Compare the Maps whether in their placing of it they agree with these passages b b b b b b Id. Antiq. lib. 18. cap. 1. Here was Judas born commonly called Gaulonites and as commonly also the Galilean So Peter and Andrew and Philip were Gaulonites of Bethsaida Joh. I. 44. and yet they were called Galileans While we are speaking of Beth-saida Chorazin comes into our mind which is joyned with it in the words of Christ Matth. XI 21. as partaking with it in his miracles and being guilty of equal ingratitude If you seek for the situation of this place where will you find it Some Maps place it on this side Jordan and others beyond Jordan but on what authority do both depend It is meer conjecture unless I am deceived Let me also conjecture The word ãâã ãâã ãâã ãâã ãâã Chorashin denotes Woody places both in the Holy Bible and in the Rabbinical writings Hence we suppose the Chorazin that is now before us is called namely because it was seated in some Woody place For such places the land of Nephthali was famous above the other Tribes to which the words of Jacob have regard Nephthali is an Hind let loose Gen. XLIX that is Nephthali shall abound with Venison as Asher of whom mention is made in the words going before shall abound in bread and royal dishes those words also of the Talmudists refer to this c c c c c c Hieros Rava Bathra fol. 15. 1 It is lawful for cattle to feed in common ãâã ãâã ãâã ãâã ãâã in the Woods yea for the Tribe of Judah to feed in the Tribe of Nephthali Hence Harosheth of the Gentiles hath its name Judg. IV. 2. which was in that Tribe Led by these reasons I suppose our Chorazin to have been in Galilee rather than in Perea where most Maps place it But when this place seems to have been so famous for the frequent presence and miracles of Christ it is a wonder that it hath no where else so much as a mention in the Gospel story but in the bare remembrance of it in those words of Christ Wo to thee Chorazin c. Whereas Beth-saida and Capernaum places that he mentioneth with it are spoken of elsewhere What if under this name Cana be concluded and some small Country adjacent which from its situation in a Wood might be named Chorazin that is The Woody Country Cana is famous for the frequent presence and miracles of Christ. But away with conjecture when it grows too bold CHAP. XCV Some Towns upon the very limits of the land Out of the Ierusalem Talmud Demai fol. 22. 4. IN the place cited discourse is had about the tithing of some herbs and seeds namely of Rice Nuts Onyons Egyptian Beans c. and enquiry is made what is to be resolved of tithing them if they grow in places which seem to be without the land and these words are presently after brought in ãâã ãâã ãâã ãâã ãâã unto ãâã ãâã ãâã ãâã ãâã These Cities are forbid in the borders Tsur Sezeth and Bezeth Pâ Mazobah upper and lower Canothah Beth Badia Rosh Maja Amon and Mazi R. Mena saith so it was called antiently but now Susitha Ainosh En Teraa Ras Berin Iron Jadot Caphar Charob Chaspia and Caphar Tsemach These Cities are permitted in the borders Nebi Tsur Tsijar Gasmi Zivian Jagdi Chatam Debab Charbatha and Cheraccah or Debab and its Wilderness and its Fortification You see the name ãâã ãâã ãâã ãâã ãâã Tsur here once and again of which we have spoken before Let us add these words elsewhere a a a a a a Hieros Kilaim fol. 22. 3. I will walk before the Lord in the land of the living and are there not other lands of the living besides Tsur and her companions and Cesarea and her companions Of ãâã ãâã ãâã ãâã ãâã Caphar Tsemach there is mention also in the place first cited Col. 3. in these words Rabbi looseth Bethshan Rabbi looseth Cesarea R. looseth Beth-Gubrim Rabbi looseth Caphar Tsemach from the obligation as it seemeth of the Demai Rabbi permitted to take herbs in the end of the seventh year but all were against him He said to them Come and let us judge of the matter It is written concerning Ezekiah And he beat in pieces the brazen Serpent What Was not any one righteous from Moses unto his times who did this But God reserved that crown for him that he might be crowned with it And God hath reserved this crown for us that we may be crowned with it A famous Act and ample spoils CHAP. XCVI The Consistories of more note out of the Babylonian Talmud Sanhedr fol. 32. 2. THE Rabbins deliver Follow after righteousness follow after righteousness Go to Beth-Din the famous Consistory to R. Eleazar to Lydda to Rabban Jochanan ben Zaccai ãâã ãâã ãâã ãâã ãâã A Tradition The sound of mills ãâã ãâã ãâã ãâã ãâã In Burni The sons week the sons week A Candle in ãâã ãâã ãâã ãâã ãâã
she was now returned home from her Cozin Elizabeth See Luke 1. 56. and compare Gen. XXXVIII 24. The Masters of the Traditions assign this space to discover a thing of that nature A Woman o o o o o o Maim in Geâââhin cap. 1. âaâââ in Ieâaââân cap. 4. ââetabboth cap. 5. largely say they who is either put away from her husband or become a Widdow neither marrieth nor is espoused but after ninety days Namely that it may be known whether she be big with child or no and that distinction may be made between the offspring of the first husband and of the second In like manner a husband and wife being made proselytes are parted from one another for ninety days that judgment may be made between children begotten in holiness that is within the true Religion See 1 Cor. VII 14. and children begotten out of holiness VERS XIX ãâã ãâã ãâã ãâã ãâã c. But Ioseph being a just man c. THERE is no need to wrack the word ãâã ãâã ãâã ãâã ãâã just to fetch out thence the sense of gentleness or mercy which many do for construing the clauses of the verse separately the sense will appear clear and soft enough Joseph being a just man could not would not indure an adulteress but yet not willing ãâã ãâã ãâã ãâã ãâã to make her a publick example being a merciful man and loving his wife was minded to put her away privily ãâã ãâã ãâã ãâã ãâã To make her a publick Example This doth not imply death but rather publick disgrace ãâã ãâã ãâã ãâã ãâã To make her publick For it may not without reason be enquired whether she would have been brought to capital punishment if it had been true that she had conceived by adultery For although there was a Law promulged of punishing adultery with death Levit. XX. 10. Deut. XXII 22. and in this case she that was espoused would be dealt withal after the same manner as it was with her who was become a wife yet so far was that Law mollified that I say not weakned by the Law of giving a bill of Divorse Deut. XXIV 1. c. that the husband might not only pardon his adulterous wife and not compel her to appear before the Sanhedrin but scarcely could if he would put her to death For why otherwise was the bill of Divorse indulged Joseph therefore endeavours to do nothing here but what he might with the full consent both of the Law and Nation The Adulteress might be put away she that was espoused could not be put away without a bill of Divorse concerning which thus the Jewish Laws p p p p p p Maimon in ãâã ãâã ãâã ãâã ãâã cap 1 A woman is espoused three ways by mony or by a writing or by being lain with And being thus espoused though she were not yet married nor conducted into the mans house yet she is his wife And if any shall lye with her beside him he is to be punished with death by the Sanhedrin And if he himself will put her away he must have a bill of divorse ãâã ãâã ãâã ãâã ãâã Put her away privily Let the Talmudic Tract Gittin be looked upon where they are treating of the manner of delivering a bill of Divorse to a wife to be put away among other things it might be given privately if the husband so pleased either into the womans hand or bosom two witnesses only present VERS XXIII ãâã ãâã ãâã ãâã ãâã Behold a Virgin shall be with child THat the word ãâã ãâã ãâã ãâã ãâã in the Prophet denotes an untouched Virgin sufficiently appears from the sense of the place Esa. VII King Achaz there was affraid lest the enemies that were now upon him might destroy Jerusalem and utterly consume the House of David The Lord meets with this fear by a signal and most remarkable promise namely that sooner should a pure Virgin bring forth a child thaâ the family of David perish And the promise yields a double comfort namely of Christ hereafter to be born of a Virgin and of their security from the imminent danger of the City and house of David So that although that Prophesie of a Virgins bringing forth a son should not be fulfilled till many hundreds of years after yet at that present time when the Prophesie was made Ahaz had a certain and notable sign that the house of David should be safe and secure from the danger that hung over it As much as if the Prophet had said Be not so troubled O Ahaz does it not seem an impossible thing to thee and that never will happen that a pure Virgin should become a Mother But I tell thee a pure Virgin shall bring forth a son before the House of David perish Hear this O unbelieving Jew and shew us now some remainders of the House of David or confess this Prophesie fulfilled in the Virgins bringing forth or deny that a sign was given when a sign is given ãâã ãâã ãâã ãâã ãâã Which is being interpreted § In what language Matthew wrote his Gospel I. All confess that the Syriac Language was the Mother Tongue to the Jewish Nation dwelling in Judea and that the Hebrew was not all understood by the common people may especially appear from two things 1. That in the Synagogues when the Law and the Prophets were read in the original Hebrew an Interpreter was always present to the Reader who rendred into the Mother Tongue that which was read that it might be understood by the common people q q q q q q Bab. Megill fol. 25 c. Massech Sopherim cap. 11. 12 c. Hence those rules of the office of an Interpreter and of some places which were not to be rendred into the Mother Tongue 2. That Jonathan the son of Uzziel a Scholar of Hillel about the time of Christs birth rendred all the Prophets that is as the Jews number them Joshua Judges Samuel the Books of the Kings Esaiah Jeremiah Ezekiel and the twelve lesser Prophets into the Chaldee Language that is into a Language much more known to the people than the Hebrew and more acceptable than the Mother Tongue For if it be asked why he translated them at all and why he translated not rather into the Mother Tongue which was known to all and if it be objected concerning S. Matthew and S. Paul that writing to the Jews one his Gospel the other his Epistle to the Hebrews must have written in the Syriac Tongue if so be they wrote not in Hebrew that they might be understood by all We answer First It was not without reason that the Paraphrast Jonathan translated out of the Hebrew original into the Chaldee Tongue because this Tongue was much more known and familiar to all the people than the Hebrew The holy Text had need of an Interpreter into a more known Tongue because it was now in a Tongue not known at all to the Vulgar For none knew the
out of the Hebrew Text. The Duty of this Interpreter and the Rules of his duty you may read at large in the k k k k k k Megill cap. 4. Maimon in Tephillah cap. 12. c. Massecheth Sopherim cap. 10. c. and elsewhere Talmud The use of such an Interpreter they think was drawn down to them from the times of Ezra and not without good reason ãâã ãâã ãâã ãâã ãâã l l l l l l Hieros Megill fol. 74. 4. And they read in the book of the Law That was the Text. ãâã ãâã ãâã ãâã ãâã Explaining That was the Targum ãâã ãâã ãâã ãâã ãâã And added the meaning They are the accents ãâã ãâã ãâã ãâã ãâã And they understood the Text. That was the Masoreth See Nehem. VIII 8. see also Buxtorph's Tiberias Chap. VIII 5. We do not readily know who to name for the ninth and tenth of this last Three Let us suppose them to be the Master of the Divinity School and his Interpreter of whom we shall have a fuller occasion of enquiry And thus much concerning the heads of the Synagogue that learned Decemvirate which was also the representative body of the Synagogue III. The days wherein they met together in the Synagogue were the Sabbath and the second day and the fift of every week Of the Sabbath there is no question They refer the appointment of the second and fift days to Ezra m m m m m m Hieros Megill fol. 75. 1. Bab. Bava kama fol. 82. 1. Ezra say they decreed ten decrees He appointed the publick reading of the Law in the second and fift days of the week Also on the Sabbath at the time of the sacrifice He appointed washing to those that had the Gonorrhea He appointed the Session of the Judges in Cities on the second and fift days of the week c. Hence perhaps it will appear in what sense that is to be understood Act. XIII 42. ãâã ãâã ãâã ãâã ãâã The Gentiles besought that these words might be preached to them the next Sabbath or the Sabbath between that is on the days of that intervening week wherein they met together in the Synagogue IV. Synagogues were antiently builded in fields n n n n n n Bab. Beracoth fol. 2. 1. To the evening recital of the Phylacteries are to be added two Prayers going before and two following after Where the Gloss thus The Rabbins instituted that prayer ãâã ãâã ãâã ãâã ãâã that they might retain their collegues in the Synagogue And this certainly respected their Synagogues at that time because they were situated in the fields where they might be in danger And so o o o o o o Fol. 69. 3. Rabbenu Asher upon the same Tract Antiently their Synagogues were in fields therefore they were affraid to tarry there until the Evening prayers were ended It was therefore appointed that they should recite some verses in which a short sum of all the eighteen prayers had been compacted after which that prayer ãâã ãâã ãâã ãâã ãâã was to be recited But the following times brought back their Synagogues for the most part into the Cities and provision was made by sharp Canons that a Synagogue should be built in the highest place of the City and that no house should be built higher than it V. The like Provision was made that every one at the stated times of prayer should frequent the Synagogue p p p p p p Maim in Tephill cap. 8. God does not refuse the prayers although sinners are mingled there Therefore it is necessary that a man associate himself with the Congregation and that he pray not alone when an opportunity is given of praying with the Congregation Let every one therefore come Morning and Evening to the Synagogue And q q q q q q Chap. 6. It is forbidden to pass by the Synagogue in the time of prayer unless a man carry some burden upon his back or unless there be more Synagogues in the same City for then it may be judged that he goes to another or unless there be two doors in the Synagogue for it may be judged that he passed by one to go in at another But if he carry his Phylacteries upon his head then it is allowed him to pass by because they bear him witness that he is not unmindful of the Law These things are taken out of the u Babylonian Talmud Where these are also added The Holy Blessed r Beracoth fol. 8. 1. One saith whosoever employeth himself in the study of the Law and in the returning of mercy and whosoever prays with the Synagogue I account concerning him as if he redeemed me and my sons from the Nations of the World And whosoever prays not with the Synagogue is called an ill Neighbour as it is said Thus saith the Lord of all my evil neighbours c. Jer. XII 14. VI. When they were met together in the Synagogue on the Sabbath day for this being observed there is no need to speak any thing of the other days the service being begun the Minister of the Church calls out seven whomsoever he pleases to call out to read the Law in their order First A Priest then a Levite if they were present and after these five Israelites Hence it is O young student in Hebrew learning that in some editions of the Hebrew Bible you see marked in the margin of the Pentateuch 1. ãâã ãâã ãâã ãâã ãâã The Priest 2. ãâã ãâã ãâã ãâã ãâã The Levite 3. ãâã ãâã ãâã ãâã ãâã The third 4. ãâã ãâã ãâã ãâã ãâã The fourth 5. ãâã ãâã ãâã ãâã ãâã The fifth 6. ãâã ãâã ãâã ãâã ãâã The sixth 7. ãâã ãâã ãâã ãâã ãâã The seventh Denoting by these words the order of the Readers and measuring out hereby the portion read by each one Thus I suppose Christ was called out by the Angel of the Church of Nazareth IV. Luke 16. and reading according to the custom as a member of that Synagogue There is no need to mention that prayers were made publickly by the Angel of the Church for the whole Congregation and that the Congregation answered Amen âo every prayer and it would be too much particularly to enumerate what those prayers were and to recite them It is known enough to all that Prayers and reading of the Law and the Prophets was the chief business in the Synagogue and that both were under the care of the Angel of the Synagogue But did not he or some body else make Sermons in the Synagogue I. There seemed to have been Catechizing of boys in the Synagogue Consider what that means ãâã ãâã ãâã ãâã ãâã s s s s s s Bab. Bârac fol. 17. 1. What is the privilege of Women ãâã ãâã ãâã ãâã ãâã This that their sons read in the Synagogue ãâã ãâã ãâã ãâã ãâã That their husbands recite in the School of the Doctors Where the Gloss thus The boys that were Scholars were
but whether it were used while Alms were done I still enquire That comes into my mind ãâã ãâã ãâã ãâã ãâã o o o o o o Hieros Demai fol. 23. 2. The Collectors of Alms do not proclaim on a feast day as they proclaim on a common day but collect it privately and put it up in their bosom But wether this Proclamation did publish what was giving by every one or did admonish of not giving any thing but what might rightly be given let the more learned Judge by looking upon the place III. They gave Alms also out of the field and that was especially fourfold 1. The Corner of the field not reaped 2. Sheaves left in the field either by forgetfulness or voluntarily 3. The âleaning of the Vintage of which see Levit XIX 9 10. Deut. XXIV 19. And 4. ãâã ãâã ãâã ãâã ãâã The Poors Tenth of which the Talmudists largely in the Tracts Peah Demai and Maasaroth To the gathering of these the poor were called ãâã ãâã ãâã ãâã ãâã p p p p p p Peah cap. 4. hal 5. By three manifestations in the day namely in the morning and at noon and at Minchah or the Evening That is the Owner of the field openly shewed himself three times in the day for this end that then the poor should come and gather In the morning for the sake of nurses because in the mean time while their young children slept they might the more freely go forth for this purpose at noon for the sake of children who also at that time were prepared to gather at Mincha for the sake of old men So the Jerusalem Gemarists and the Glossers upon the Babylonian Talmud These were the ordinary Alms of the Jewish people in the doing which seeing as yet I cannot âiâd so much as the least sound of a trumpet in their Writers I guess that either our Saviour here spoke Metaphorically or if there were any trumpet used that it was used in peculiar and extraordinary Alms. The Jews did very highly approve of Alms done secretly hence ãâã ãâã ãâã ãâã ãâã The Treasury of the silent was of famed memory in the Temple whither q q q q q q Aruch in ãâã ãâã ãâã ãâã ãâã some very religious men brought their Alms in silence and privacy when the poor children of good men were maintained And hence is that Proverb ãâã ãâã ãâã ãâã ãâã r r r r r r Bab. Bava Baâhra fol. 9. â He that doth Alms in secret is greater than our Master Moses him self And yet they laboured under such an itch to make their Alms publick lest they should not be sâen by men that they did them not without a trumpet or which was as good as a trumpet with a proud affectation of making them known that they might the more be pointed at with the singer and that it might be said of them These are the men VERS III. ãâã ãâã ãâã ãâã ãâã Let not thy left hand know what thy right hand doth HE seems to speak according to the custom used in some other things For in some actions which pertained to Religion they admitted not the left hand to meet with the right s s s s s s Maimon in Schabâ cap. ââ c. The Cup of Wine which was used to sanctifie the coming in of the Sabbath was to be taken with the right hand without the assistance of the left Let no man receive into a Vessel the blood of the sacriâice bring it to the Altar or sprinkle it with his left hand t t t t t t Bab. Joma f. 49. 1. And in the same Tract it is related of Shammai that he would feed himself only with one hand u u u u u u Fol. 77. 2. VERS V. ãâã ãâã ãâã ãâã ãâã They love to pray standing in the Synagogues and in the corners of the streets I. THEY prayed standing Luke XVIII 11 13. Mark XI 25. x x x x x x Bab Berac fol. 26. 2. It is written And Abraham rose early in the morning at the place where he had stood before the Lord. ãâã ãâã ãâã ãâã ãâã But to Stand was nothing else than to Pray as it is said ãâã ãâã ãâã ãâã ãâã And Phinehas stood and judged y y y y y y Hieros f. 20. 1. One entreth into the Synagogue ãâã ãâã ãâã ãâã ãâã And found them standing in Prayer z z z z z z Maimon in Deah cap. 5. Let a Scholar of the Wise men look downwards ãâã ãâã ãâã ãâã ãâã When he stands Praying And to name no more the same Maimonides a a a a a a In Tephillaâ cap. 5. asserts these things are required in Prayer That he that prayeth stand that he turn his face towards Jerusalem that he cover his head and that he fix his eyes downwards II. They loved to pray in the Synagogues b b b b b b Tanchum fol. 35. 1. He goes to the Synagogue to pray Why do they recite their Phylacteries in the Synagogue when they are not bound to do it R Josi saith They do not recite them in the Synagogue for that end that so the whole office of the Phylacteries may be performed but to persevere in Prayer For this recitation was to be said over again when they came home c c c c c c Piske in Berac cap. 1. art 6 Rabbena Asher hath these words d d d d d d In Berac fol. 69 3. When any returns home in the evening from the field let him not say I will go into my house but first let him betake himself to the Synagogue and if he can read let him read something if he can recite the Traditions let him recite them And then let him say over the Philacteries and Pray But that we be not too tedious Even from this very opinion they were wont to betake themselves to the Synagogues because they were perswaded the Prayers of the Synagogue were certainly heard III. They prayed in the streets So Maimonides e e e e e e In Tephillaâ cap. 11. They prayed in the streets in the feasts and publick Fasts f f f f f f Taanith cap. 2. hal 1. 2. What are the rites of the Fasts They brought out the Ark into the streets of the City and sprinkled ashes upon the Ark and upon the Head of the President of the Sanhedrin and the Vice-President and every one put ashes upon his own head One of the Elders make this exhortation It is not said O Brethren of the Ninivites that God saw their sackcloth or their fastings but that he saw their works c. They stand praying and they set some fit Elder before the Ark and he prays four and twenty prayers before them But doth our Saviour condemn all Prayers in the Synagogue By no means For he himself prayed in and with the Synagogue Nor
yet further confirm our opinion that the authority of that Council in capital matters was not taken away by the Romans we will produce two stories as clear examples of the thing we assert One is this l l l l l l Hieros Sanhedr fol. 24. 2. R. Lazar Son of R. Zadok said When I was a little Boy sitting on my Fathers shoulders I saw the Daughter of a Priest that had played the harlot compassed round with fagots and burnt The Council no doubt judging and condemning her and this after Judea had then groaned many years under the Roman yoke for that same R. Lazar saw the destruction of the City The other you have in the same Tract m m m m m m Fol. 25. 4. where they are speaking of the manner of pumping out evidence against a Heretick and seducer of the people They place say they two witnesses in ambush in the inner part of the house and him in the outward with a candle burning by him that they may see and hear him Thus they dealt with Ben Sudta in Lydda They placed two Disciples of the wise in ambush for him and they brought him before the Council and stoned him The Jews openly profess that this was done to him in the days of R. Akiba long after the destruction of the City and yet then as you see the Council still retained its authority in judging of capital causes They might do it for all the Romans if they dared do it to the Criminals But so much thus far concerning its authority let us now speak of its present seat n n n n n n Bab. Rosh hashanah fol. 31. 1. The Council removed from the Chamber Gazith to the sheds from the sheds into Jerusalem from Jerusalem to Jasne from Jasne to Osha from Osha to Shepharaama from Shepharaama to Bethshaarim from Bethshaarim to Tsippor from Tsippor to Tiberias c. We conjecture that the great Bench was driven from its seat the Chamber Gazith half a year or thereabout before the death of Christ but whether they sat then in the sheds a place in the Court of the Gentiles or in the City when they debated about the death of Christ does not clearly appear since no Authors make mention how long it sat either here or there Those things that are mentioned in Chap. XXVII 4 5 6. seem to argue that they sat in the Temple These before us that they sat in the City Perhaps in both places for it was not unusual with them to return thither as occasion served from whence they came only to the Chamber Gazith they never went back Whence the Gloss on the place lately cited They sat in Jasne in the days of Rabban Jochanan in Osha in the days of Rabban Gamaliel for they returned from Osha to Jasne c. Thus the Council which was removed from Jerusalem to Jasne before the destruction of the City returned thither at the Feast and sat as before Hence Paul is brought before the Council at Hierusalem when Jasne at that time was its proper seat And hence Rabban Simeon President of the Council was taken and killed in the siege of the City and Rabban Jochanan his Vice-president was very near it both of them being drawn from Jasne to the City with the rest of the Bench for observation of the Passover Whether the Hall of the High Priest were the ordinary receptacle for the Council or only in the present occasion we do not here enquire It is more material to enquire concerning the Bench it self and who sat President in judging The President of the Council at this time was Rabban Gamaliel Paul's Master and the Vice-president Rabban Simeon his Son or Rabban Jochanan ben Zaccai which we do not dispute now Whence therefore had the chief Priest here and in other places the precedence and the chief voice in judging For thus in Stephen's case the High Priest is the chief of the inquisition Act. VI. 1. also in Paul's case Act. XXIII 2. see also Act. IX 1. Had the Priests a Council and Judgment-seat of their own Or might they in the chief Council when the President was absent hear causes of life and death To this long question and that enough perplexed we reply these few things I. We confess indeed that the Priest had a Bench and Council of their own yet denying that there was a double Council one for Ecclesiastical the other for Civil affairs as some would have it 1. We meet often with mention of the Chamber of the Councellors ãâã ãâã ãâã ãâã ãâã next the Court which is also called ãâã ãâã ãâã ãâã ãâã concerning which thus the Bab. Joma o o o o o o Fol. 8. The Tradition of R. Juda What was it the Chamber of ãâã ãâã ãâã ãâã ãâã Was it not the Chamber ãâã ãâã ãâã ãâã ãâã of the Councellors At first it was called the Chamber of the Councellors ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã But when the High Priesthood came to be bought with money and changed yearly ãâã ãâã ãâã ãâã ãâã as the Kings Presidents ãâã ãâã ãâã ãâã ãâã are changed every year from that time forward it was called The Chamber of the Presidents ãâã ãâã ãâã ãâã ãâã Hear the Glosser on this place The High Priests were wicked and did not fulfill their whole year and he that succeeded the other changed this building and adorned it that it might be called by his own name Hear also the Gemara The first Temple stood four hundred and ten years and there were not above eighteen Priests under it The second stood four hundred and twenty years and there were more than three hundred under it Take out forty years of Simeon the Just eighty of Jochanan ten of Ismael ben Phabi and eleven of Eleazar ben Harsum and there doth not remain one whole year to each of the rest Behold the Chamber of the ãâã ãâã ãâã ãâã ãâã Councellors properly so called because the Priests did meet and sit there not to judg but to consult and that only of things belonging to the Temple Here they consulted and took care that all persons and things belonging and necessary to the worship of God should be in readiness that the buildings of the Temple and the Courts should be kept in repair and that the publick Liturgy should be duly performed but in the mean time they wanted all power of judging and punishing they had no authority to sine scourge or put to death yea and in a word to exercise any judgment for by their own examination and authority they could not admit a Candidate into the Priesthood but he was admitted by the authority of the Council p p p p p p Bab. Joma fol. 19. 1. In the Chamber Gazith sat the Council of Israel and held the examinations of Priests whosoever was not found sit was sent away in black clothes and a black veil whosoever was âound fit was clothed
in white and had a white veil and entred and ministred with his Brethren the Priests 2. We meet also with mention of ãâã ãâã ãâã ãâã ãâã the Council-house of the Priests ãâã ãâã ãâã ãâã ãâã q q q q q q Bab. Joma fol. 66. 1. in Gemara The High Priests made a Decree and did not permit an Israelite to carry the scape Goat into the wilderness But in the Gloss ãâã ãâã ãâã ãâã ãâã The Council of the Priests did not permit this ãâã ãâã ãâã ãâã ãâã r r r r r r Chetubh chap. 1. hal 5. The Council of the Priests exacted for the portion of a Virgin four hundred Zuzees and the wise men did not hinder it First This was that Council of which we spoke before in the Chamber of the Councellors Secondly That which was decreed by them concerning the carrying away of the scape Goat belonged meerly to the Service of the Temple as being a caution about the right performance of the office in the day of Attonement Thirdly And that about the portion of a virgin was nothing else but what any Israelite might do and so the Gemarists confess If any noble family in Israel say they would do what the Priests do they may The Priests set a price upon their virgins and decreed by common consent that not less than such a portion should be required for them which was lawful for all the Israelites to do for their virgins if they pleased 3. s s s s s s âââ Hashanah chap. 1. hal 7. There is an example brought of Tobias a Physician who saw the New Moon at Jerusalem he and his Son and his servant whom he had freed The Priests admitted him and his Son for witnesses his servant they rejected but when they came before ãâã ãâã ãâã ãâã ãâã the Bench they admitted him and his servant and rejected his Son Observe 1. That ãâã ãâã ãâã ãâã ãâã the Council is here opposed to the Priests 2. That it belonged to the Council to determine of the New Moon because on that depended the set-times of the Feasts this is plain enough in the Chapter cited 3. That what the Priests did was matter of Examination only not Decree 4. t t t t t t Jerus ãâã fol. 2â 3. ãâã ãâã ãâã ãâã ãâã The Elders of the City Deut. XXII 18. are the Triumvirat Bench. ãâã ãâã ãâã ãâã ãâã At the Gate v. 24. means the Bench of the chief Priest The matter there in debate is about a married woman who is found by her husband to have lost her virginity and is therefore to be put to death Deut. XXII 13 c. In that passage among other things you may find these words ver 18. And the Elders of that City shall lay hold of that man and scourge him The Gemarists take occasion from thence to define what the phrase there and in other places means The Elders of the City and what is the meaning of ãâã ãâã ãâã ãâã ãâã the word Gate when it relates to the Bench. That say they signifies the Triumvirat Bench This the Bench or Council of the High Priest that is unless I be very much mistaken every Council of twenty three which is clear enough both from the place mentioned and from reason it self 1. The words of the place quoted are these R. Bon bar Chaija enquired before R. Zeira What if the Father of the Virgin should produce witnesses which invalidate the testimony of the husbands witnesses if the Fathers witnesses are proved false he must be whipped and pay a hundred Selaim in the Triumvirat-Court but the witnesses are to be stoned by the Bench of the Twenty three c. R. Zeira thought that this was a double judgment but R. Jeremias in the name of R. Abhu that it was but a single one But the Tradition contradicts R. Abhu for ãâã ãâã ãâã ãâã ãâã To the Elders of the City ver 5. ãâã ãâã ãâã ãâã ãâã Is To the Triumvirat Bench. ãâã ãâã ãâã ãâã ãâã But at the Gate means the Bench of the High Priest It is plain that the Bench of the High Priest is put in opposition to the Triumvirat-Bench and by consequence that it is either the chief Council or the Council of the Twenty three or some other Council of the Priests distinct from all these But it cannot be this third because the place cited in the Talmudists and the place in the Law cited by the Talmudists plainly speaks of such a Council which had power of judging in capital causes But they that suppose the Ecclesiastical Council among the Jews to have been distinct from the Civil scarce suppose that that Council sat on capital causes or passed sentence of death much less is it to be thought that that Council sat only on life and death which certainly ought to be supposed from the place quoted if ãâã ãâã ãâã ãâã ãâã The Council of the High Priest did strictly signifie such a Council of Priests Let us illustrate the Talmudical words with a Paraphrase R. Zeira thought that that cause of a husband accusing his wife for the loss of her virginity belonged to the judgment of two Benches namely of the Triumvirat which inflicted whipping and pecuniary mulcts and of the Twenty three which adjudged to death but Rabbi Abhu thinks it is to be referred to the judgment of one Bench only But you are mistaken good Rabbi Abhu and the very phrase made use of in this case refutes you for the expression which is brought in To the Elders of the City signifies the Triumviral Bench and the phrase at the Gate signifies the Bench of Twenty three for the chief Council never sat in the Gate 2. Now the Council of Twenty three is called by the Talmudists the Bench or the Council of the chief Priest alluding to the words of the Law-giver Deut. XVII 9. where the word Priests denotes the inferiour Councils and Judg the chief Council II. In the chief Council the President sat in the highest seat being at this time when Christ was under examination Rabban Gamaliel as we said but the High Priest excelled him in dignity every where for the President of the Council was chose not so much for his quality as for his learning and skill in Traditions He was ãâã ãâã ãâã ãâã ãâã a phrase very much used by the Author of Juchasin applied to Presidents that is Keeper Father and deliverer of Traditions and he was chose to this office who was fittest for these things Memorable is the story of Hillel's coming to the Presidentship being preferred to the Chair for this only thing because he solved some doubts about the Passover having learnt it as he saith himself from Shemaiah and Abtalion u u u u u u Jerus Pesach fol. 33. 1. We will not think it much to transcribe the story The Sons of Betira once forgot a Tradition for when the fourteenth day on which the Passover was to be
Prophets The Book of Josua Judges Samuel Kings Jeremiah Ezekiel Esay and the twelve And a little after But since Isaiah was before both Jeremiah and Ezekiel he ought to have been set before them ãâã ãâã ãâã ãâã ãâã But since the Book of Kings ends with destruction ãâã ãâã ãâã ãâã ãâã and all Jeremy is about destruction and since Ezekiel begins with destruction and ends with comfort and all Isaiah is about comfort ãâã ãâã ãâã ãâã ãâã They joyned destruction with destruction and comfort with comfort that is they placed those Books together which treat of destruction and those together which treat of comfort You have this Tradition quoted by David Kimchius in his Preface to Jeremy Whence it is very plain that Jeremy of old had the first place among the Prophets and hereby he comes to be mentioned above all the rest Mat. XVI 14. because he stood first in the volume of the Prophets therefore he is first named When therefore Matthew produceth a Text of Zacharias under the name of Jeremy he only cites the words of the Volume of the Prophets under his name who stood first in the Volume of the Prophets Of which sort is that also of our Saviour Luk. XXIV 44. All things must be fulfilled which are written of me in the Law and the Prophets and the Psalms In the Psalms that is in the Book of Hagiographa in which the Psalms were placed first VERS XVI ãâã ãâã ãâã ãâã ãâã Barabbas ãâã ãâã ãâã ãâã ãâã Bar Abba a very usual name in the Talmudists R. Samuel Barabba and R. Nathan Barabba z z z z z z Hieros Moed Katon fol. 82. 1. Abba bar Abba ãâã ãâã ãâã ãâã ãâã a a a a a a Bab. Berac fol. 18. 2. In the Jerusalem Dialect it is very often uttered ãâã ãâã ãâã ãâã ãâã Bar Ba. Simeon Bar Ba b b b b b b Taanith fol. 66. 1. R. Chaijah bar Ba c c c c c c Chagigah fol. 76. 6. c. This brings to my mind what Josephus d d d d d d De Bell. Lib. 5. Cap. 18. relates to have been done in the besieging of the City ãâã ãâã ãâã ãâã ãâã When huge stones were thrown against the City by the Roman stings some persons sitting in the Towers gave the citizens warning by a sign to take heed crying out in the vulgar dialect The Son cometh that is ãâã ãâã ãâã ãâã ãâã The Son of man indeed then came in the glory of his justice and his vengeance as he had often foretold to destroy that most wicked and profligate Nation VERS XIX ãâã ãâã ãâã ãâã ãâã Have thou nothing to do with that just man ãâã ãâã ãâã ãâã ãâã e e e e e e Bab. Taanith fol. 25. 2. When King Sapores went about to afflict Rabbah his mother sent to him saying ãâã ãâã ãâã ãâã ãâã Have thou nothing to do with that Jew c. VERS XXVI ãâã ãâã ãâã ãâã ãâã When he had scourged Iesus he delivered him to be crucified SUCH was the custom of the Romans towards those that were to be crucified f f f f f f Joseph de Bell. Lib. 2. Cap. 25. ãâã ãâã ãâã ãâã ãâã Whom after he had beaten with whips he crucified And a little after ãâã ãâã ãâã ãâã ãâã To be whipped before the judgment-seat and to be nailed to the Cross. VERS XXIX ãâã ãâã ãâã ãâã ãâã A Reed in his right hand SEE those fictions in Tanchum g g g g g g Fol. 59. 4. concerning an Angel that appear'd in the shape of Solomon ãâã ãâã ãâã ãâã ãâã In whose hand there was a reed ãâã ãâã ãâã ãâã ãâã And whom they struck with a reed VERS XXXI ãâã ãâã ãâã ãâã ãâã Led him away to crucifie him THESE things are delivered in Sanhedrim h h h h h h Cap. 6. Hal. 4. of one that is guilty of stoning If there be no defence found for him they lead him out to be stoned and a cryer went before saying aloud thus N. the Son of N. comes out to be stoned because he hath done so and so The Witnesses against him are N. and N. whosoever can bring any thing in his defence let him come forth and produce it On which thus the Gemara of Babylon The Tradition is that on the evening of the Passover Jesus was hanged and that a Cryer went before him for forty days making this Proclamation This man comes forth to be stoned because he dealt in sorceries and perswaded and seduced Israel whosoever knows of any defence for him let him come forth and produce it But no defence could be found therefore they hanged him on the evening of the Passover Ulla saith His case seem'd not to admit of any defence since he was a seducer and of such God hath said Thou shalt not spare him neither shalt thou conceal him Deut. XIII They led him that was to be stoned out of the City Act. VII 58. so also him that was to be crucified i i i i i i Gloss. in Bab. Sanhed fol. 42. 2. The place of stoning was without the three Camps for at Jerusalem there were three Camps namely Gods the Levites and the Peoples as it was in the encamping in the Wilderness And in every city also where there was a Council namely of twenty three the place of stoning was without the City For all cities that have walls bear a resemblance to the Camp of Israel Because Jesus was judged at a Heathen Tribunal therefore a death is inflicted on him not usual with the Jewish Council namely Crucifixion In several things the circumstances and actions belonging to his death differed from the custom of the Jews in putting persons to death 1. ãâã ãâã ãâã ãâã ãâã They never judg two on the same day k k k k k k Sanhedr cap. 6. hal 4. But here besides Christ are two thieves judged 2. They never carried one that was to be hanged to hanging till near Sun-set l l l l l l Ibid. in Gemara ãâã ãâã ãâã ãâã ãâã They stay till near Sun-set and then they pass sentence and execute him And the reason is given by the Glosser They do not perfect his judgment nor hang him in the morning lest they should neglect his burial and happen to forget themselves and the Malefactor should hang till after Sun-set but neer Sun-setting so that they may bury him out of hand But Christ was sentenced to death before noon and at noon was nailed to the Cross. For 3. ãâã ãâã ãâã ãâã ãâã They first put the condemned person to death and then hanged him upon a tree But the custom of the Roman Empire is first to hang them and then to put them to death ll ll ll ll ll ll Ibid. 4. They did not openly lament for those that were led forth to be put to death but
Lavatory of Bethany PARDON the word which I am forced to frame left if I had said The Bath or the Laver they might streighten the sense of the thing too much That place whereof we are now speaking was a Pool or a Collection of waters where people were wont to wash and it agreeth very well with those things that were spoken before concerning Purifications Here either unclean men or unclean women might wash themselves and presently buying in the neighbouring Shops what was needful for Purification they betook themselves to Jerusalem and were purified in the Temple Of this place of washing whatsoever it was the Gemarists speak in that story ãâã ãâã ãâã ãâã ãâã f f f f f f Bab. Cholin fol. 53. 1. A Fox rent a Sheep at the Lavatory of Beth Hene and the cause was brought before the Wisemen and they said ãâã ãâã ãâã ãâã ãâã It is not a rending We doubt not that Beth Hene is Bethany and this cause was brought thence before the Wise men of Jerusalem that they might instruct them whether it were lawful to eat of the carcas of that sheep when the eating of a beast that was torn was forbidden See if you please their distinction between ãâã ãâã ãâã ãâã ãâã snaâching away by a wild Beast and ãâã ãâã ãâã ãâã ãâã Tearing in the place cited where they discuss it at large Travailers speak of a Cistern near the Town of Bethany neer which in a field is shewn the place where Martha met our Lord coming to Bethany They are the words of Borchard the Monk Whether the thing it self agrees with this whereof we are speaking must be left uncertain SECT IV. Migal Eder ãâã ãâã ãâã ãâã ãâã BY occasion of these places discovered to us by the Talmudists I cannot but observe another also out of them on another side of the City not further distant from the City than that whereof we now spake if it were as far distant as that That is Migdal Edar or the Tower of the Flock different from that mentioned Gen. XXXV 21. The Jerusalem Talmudists of this our place speak thus g g g g g g Hieros Kidd fol. 63. 1. The Cattle which are found ãâã ãâã ãâã ãâã ãâã From Jerusalem as far as Migdal Eder on every side c. The Babylonian Writers more fully h h h h h h Bab. Kidd fol. 55. 1. The Cattle which are found from Jerusalem as far as Migdal Eder and in the same space on every side being males are burnt offerings females are peace offerings In that place the Masters are treating and disputing Whether it is lawful to espouse a Woman by some consecrated thing given in pledg to assure the thing And concerning Cattle found between Jerusalem and Migdal Eder and the same space every where about Jerusalem they conclude that they are to be reputed for consecrated Because it may be supposed as the Gloss speaks that they were strayed out of Jerusalem for very many Cattle going out thence were to be sacrificed They have a tradition not unlike this as we said before of mony found within Jerusalem i i i i i i Bava Mezia fol. 26. 1. Monies which are found in Jerusalem before those that buy Cattle are always tithes c. But to our business From the words alledged we infer that there was a Tower or a place by name Migdal Eder but a very little space from Jerusalem and that it was situate on the South side of the City I say A little space from Jerusalem for it had been a burthen to the Inhabitants dwelling about the City not to be born if their Oxen or smaller Cattle upon any occasion straying away and taken in stray should immediately become consecrated and that the proper Owner should no longer have any right in them But this Tower seems to be situate so near the City that there was no Town round about within that space We say also that that Tower was on the South side of the City and that upon the credit shall I say or mistake of the LXX Interpreters SECT V. The LXX Interpreters noted HERE Reader I will resolve you a riddle in the LXX in Gen. XXXV In Moses the story of Jacob in that place is thus They went from Bethel and when it was but a little space to Ephratha Rachel travailed c. And afterwards Israel went on and pitched his Tabernacle beyond the Tower Eder The LXX invert the order of the history and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel dyed For thus they write ãâã ãâã ãâã ãâã ãâã c. And Jacob departing from Bethel pitched his tent over against the Tower Gader And it came to pass when he approached to Chabratha to come to Ephratha Rachel travailed c. I suspect unless I fail in my conjecture that they inverted the order of the history fixing their eyes upon that Migdal Eder which was very near Jerusalem For when Jacob travailed from Bethel to the place of Rachels Sepulchre that Tower was first to be passed by before one could come to the place and when Jacob in his journey travailed Southward it is very probable that Tower was on that quarter of the City There was indeed a Migdal Eder near Bethlehem and this was near Jerusalem and perhaps there were more places of that name in the Land of Israel For as that word denotes The Tower of a Flock so those Towers seem to have been built for the keeping of Flocks that Shepherds might be there ready also anights and that they might have weapons in a readiness to defend their Flocks not only from wild beasts but from robbers also And to this sense we suppose that expression ãâã ãâã ãâã ãâã ãâã The Tower of the Keepers is to be taken in that saying ãâã ãâã ãâã ãâã ãâã From the Tower of the Keepers to the strong City 2. King XVII 9. XVIII 8. Hence the Targumist Jonathan to distinguish Migdal Eder of Bethlehem from all others thus paraphraseth Moses words And Israel went forward and pitched his Tabernacle beyond Migdal Eder the place whence the Messias is to be revealed in the end of days Which very well agree with the history Luke II. 8. Whether Micha Chap. IV. 8. speak of the same enquire SECT VI. The Pomp of those that offered the first fruits WE have spoken of the places nearest the City the mention of them taking its rise from the Triumph of Christ sitting upon the Ass and the people making their acclamations and this awakens the remembrance of that Pomp which accompained the bringing of the first fruits from places also near the City Take it in the words of the Masters in the place cited in the Margin After l l l l l l Biccurim c. 3. what manner did they bring their first fruits All the Cities ãâã ãâã ãâã ãâã ãâã which were of one station that is
31. cap. 2. In Judea saith he a River every Sabbath day is dry Josephus otherwise h h h h h h Jos. de hell lib. 7. cap. 13. Titus saith he going to Antioch saw in the way a River very well worthy to be taken notice of between the Cities of Arca and Raphana Cities of the Kingdom of Agrippa Now it hath a peculiar nature For when it is of that nature that it flows freely and does not sluggishly glide away yet it wholly fails from its springs for six days and the place of it appears dry And then as if no change at all were made on the seventh day the like River ariseth And it is by certain experience found that it always keeps this order Whence it is called the Sabbatic River from the holy Seventh day of the Jews Whether of the two do you believe Reader Pliny saith That River is in Judea Josephus saith No. Pliny saith It is dry on Sabbath days Josephus saith It flows then The Talmudists agree with Pliny and Josephus agrees not with his own Country men In the Babylonian Tract Sanhedrin Turnus Rufus is brought in asking this of R. Akibah ãâã ãâã ãâã ãâã ãâã i i i i i i Fol. 56. 2. Who will prove that this is the Sabbath day The Gloss For perhaps one of the other days is the Sabbath R. Akibah answered ãâã ãâã ãâã ãâã ãâã The Sabbatic River will prove this ãâã ãâã ãâã ãâã ãâã He that hath a Python or a familiar spirit will prove this ãâã ãâã ãâã ãâã ãâã And the Sepulchre of his father will prove this The Gloss writes thus The Sabbatic River will prove this That is a rocky River which flows and glides all the days of the week but ceaseth and resteth on the Sabbath He that hath a Python or a familiar spirit will prove this For a Python ascendeth not on the Sabbath day And the Sepulchre of Turnus Rusus all the days of the year sent forth a smoke because he was judged and delivered to fire But Transgressors in Hell rest on the Sabbath day Therefore his Sepulchre sent not forth a smoke on the Sabbath day Do you not suspect Reader whence and wherefore this fable was invented Namely when the brightness of the Christian Sabbath was now risen and encreased every day they had recourse to these Monsters either of Magick or of Fables whereby the glory of our Sabbath might be obscured and that of the Jews exalted The various and indeed contrary relations of Historians bring the truth of the story into suspicion CHAP. VII The Region of Decapolis What Mark VII 30. I. Illy placed by some II. Scythopolis heretofore ãâã ãâã ãâã ãâã ãâã Bethshean one of those Decapolitan Cities III. Also Gadara and Hippo. IV. And Pella V. Caphar Tsemach Beth Gubrin Caphar Carnaim VI. Cesarea Philippi VII The City ãâã ãâã ãâã ãâã ãâã Orbo SECTION I. The Region of Decapolis not well placed by some WE meet with frequent mention of Decapolis in the Evangelists as also in forreign Authors but no where in a more difficult sense than in those words of St. Mark Chap. VII where it is thus spoken of Christ ãâã ãâã ãâã ãâã ãâã And again departing from the coasts of Tyre and Sidon he came to the Sea of Galilee through the midst of the coasts of Decapolis The difficulty lies in this that supposing by the coasts of Tyre and Sidon a place near the gates of Sidon is to be understood of which before it can scarcely be conceived how Christ went through the middle of Decapolis to the Sea of Galilee unless it be supposed that Decapolis was within Galilee Hence a a a a a a Borchard cap. 6. §. 6. Saligniac Tom. 9. cap. 1. Borchard certainly and others that follow him seem to be induced to number these Towns of Galilee for Decapolitan Towns Tiberias Sephet Kedesh Naphtali Hazor Capernaum Cesarea Philippi Jetopata Bethsaida Chorazin Scythopolis Upon whose credit Baronius writes thus b b b b b b Ad annum Christi 31. The Province of Decapolis saith he was placed in the same Galilee so called because there were ten Cities in it among which one was reckoned Capernaum Confidently enough indeed but without any ground Pliny much otherwise There is joyned to it saith he on the side of Syria the Region of Decapolis from the number of the Towns in which Region all do not keep the same Towns Yet most do Damascus and Opoto watered with the River Chrysorrhoa fruitful Philadelphia Raphana all lying backwards towards Arabia Scythopolis heretofore called Nysa from Father Bacchus his Nurse being there buried from Scythians drawn down and planted there Gaddara the River Hieromiax gliding by it and that which is now called Hippo Dio Pella rich in waters Galasa Canatha The Tetrarchies run between these Cities and compass them about which are like to Kingdoms and are divided into Kingdoms namely Trachonitis Paneas in which is Cesarea with the Fountain before spoke of Abila Arca Ampeloessa Whom should we believe Borchard and his followers place all Decapolis within Galilee being extended the whole length of Galilee and adjacent to Jordan and on the shore of the Sea of Genesaret Pliny and his followers place it all in the Country beyond Jordan except only Scythopolis In Scythopolis both parties agree and I in this with both but in others I agree with Borchardus hardly in any and not with Pliny in all In them it is absurd to reckon the most famed Cities of Galilee for Cities of Decapolis when both in sacred and prophane Authors Galilee is plainly distinguished from Decapolis In Pliny it seems an unequal match to joyn Damascus and Philadelphia formerly the two Metropoles of Syria and the Kingdom of Ammon with the small Cities of Gadara and Hippo. With Pliny and his followers Josephus also consents in reckoning up some Cities of Decapolis For severely chiding Justus of Tiberias he has these words ãâã ãâã ãâã ãâã ãâã c c c c c c Joseph in his own life pag. mlhi 650. You also and all the men of Tiberias have not only taken up arms but have fought against the Cities of Decapolis in Syria Observe that The Cities of Decapolis ãâã ãâã ãâã ãâã ãâã in Syria not in Galilee ãâã ãâã ãâã ãâã ãâã Thou hast set their Cities on fire And a little after After that Vespasian was come to Ptolemais ãâã ãâã ãâã ãâã ãâã The chief men of Decapolis of Syria sharply accused Justus of Tiberias ãâã ãâã ãâã ãâã ãâã that he had fired their Towns But what those Towns of Decapolis were he hints elswehere in these words d d d d d d Ib. pag. 618. Then Justus perswading his fellow citizens to take arms and compelling those that would not and going forth with all these ãâã ãâã ãâã ãâã ãâã he fires the Villages of the Gadarens and the Hippens You see how with Pliny Josephus joyns the Region of Decapolis to the
side of Syria and how he reckons Gadara and Hippo for Decapolitan towns with him And yet as we said Pliny doth not please us in all but that which in him might seem most ridiculous and absurd namely that he reckons Scythpolis which is beyond Jordan with the other Cities pleaseth me most of all For from that very City we are certified what were the other Cities and why they were of such singular name and note having first taken notice of the condition of Scythopolis it will be more easie to judg of the rest SECT II. Scythopolis heretofore ãâã ãâã ãâã ãâã ãâã Bethshan one of the Decapolitan Cities THE Talmudists very frequently propound the particular example of the City Beth-shean which is also called Schythopolis see the LXX in Judg. I. 27. and do always resolve it to stand in a different condition from the other Cities of the Land of Israel e e e e e e Hieros Demai sol 22. 3. Rabbi say they looseth Beth-shean Rabbi looseth Cesarea Rabbi looseth Beth Gubrin Rabbi looseth Caphar Tsemach from the Demai that is from the tithing of things doubtful Jarchi citing these words addeth these moreover f f f f f f R. Sol. in Demai c. 1. hal 3. For all those places were like to Bethshean which the Israelites subdued coming up out of Egypt but they subdued it not when they came out of Babylon g g g g g g Cholin f. 6. 2. R. Meir say they ate the leaves of herbs not tithed in Bethshan and thenceforth Rabbi loosed all Bethshean from tithing Upon which story thus Jarchi again R. Meri ate leaves in Bethshan not tithed because tithing is not used out of the Land of Israel Note this well I pray that Bethshean which plainly was within the Land of Israel yet is reckoned for a City which is out of the Land of Israel and for a Heathen City and the reason is given because although it were within the Land and came into the possession of the Israelites in the first conquest of it yet it came not into their possession in their second conquest but was always inhabited by Heathens The same with good grounds we judg of the rest of the Cities of Decapolis which were indeed within the limits of Israelitic Land but which the Syrians or Heathens had usurped and until then possessed After we have numbred some of those Cities the thing will appear the more clearly But if you ask by the way who the Inhabitants of Bethshean were when the Jews came up out of Babylon and who would not could not be subdued by the Jews is a matter of more obscure search you would guess them to be Scythians from the derivation of the word and from the words of Pliny Scythopolis heretofore Nysa from Scythians brought down thither But if you go to Herodotus h h h h h h Herodot in Clio cap. 105 106. discoursing concerning the Empire of the Scythians in Asia and especially in Palestine you will find that that Empire was extinct when the Grandfather of Cyrus was scarce born that it may seem more a wonder that the name of Scythopolis did so flourish when the Jews under Cyrus went back to their own Land But concerning this matter we will not create more trouble either to the Reader or to our selves SECT III. Gadara and Hippo Cities of Decapolis SO Pliny and Josephus in the words lately alledged out of them and so the Evangelists not obscurely concerning Gadara For Mark saith He began to preach in Decapolis Luke He departed preaching throughout all the City of Gadara And that Gadara was of Heathen jurisdiction besides what may be gathered out of those words of Josephus may be made out also from thence that Hogs were kept there in so great a number Mat. VIII the keeping of which was forbidden the Jews by the Talmudic Canons as well as the eating them by the Mosaic Law Hence in our notes on Mark V. we are not affraid to pronounce that possessed Gadaren to be a Heathen and that if our conjecture sail us not upon good grounds That Hippo also was of Heathen jurisdiction the testimonies of the Jews concerning the City Susitha may sufficiently argue which as it is of the same signification with the word Hippo so without all doubt it is the same place So they write of its Heathenism The i i i i i i Hieros Sheviith f. 36. 1. Land Jobh to which Jephta fled is Susitha And why is the name of it called Tobh that is good Because it is free from tithes And whence came it to be free from tithe Because it was of Heathen possession For there was no tithing without the Land that is out of any place which belonged to the Heathen And again If two l l l l l l Id. Rosh hashana fol. 54. 4. witnesses come forth out of a City the greater part of which consists of Gentiles as Susitha c. SECT IV. Pella a City of Decapolis PLINY numbers Pella also among the Decapolitan Cities and so also doth m m m m m m Epiphan de mensur ponder cap. 15. Epiphanius and that it was of the same condition under which we suppose the other Decapolitan Cities were put namely that it was inhabited by Heathens the words of Josephus make plain n n n n n n Antiq. lib. 13. cap. 23. The Jews recovered these Cities of the Moabites from the Enemy Heshbon Medeba Lemba Oronas Telithon Zara Cilicium Aulon Pella ãâã ãâã ãâã ãâã ãâã c. But this Pella they overthrew because the Inhabitants would not endure to be brought over unto the customs of the Country Behold the Citizens of Pella vigorously Heathen so that their City underwent a kind of Martyrdom if I may so call it for retaining their Heathenism And when it was restored under Pompey it was rendred back to the same Citizens the same Josephus bearing witness o o o o o o Ibid. lib. 14. cap. 8. But take heed Reader that his words do not deceive you concerning its situation who writes thus of Perea ãâã ãâã ãâã ãâã ãâã c. p p p p p p Id. de bello lib. 3. cap. 4. The length of Perea is from Macherus to Pella and the Nothern Coasts are bounded at Pella that is of Perea as distinct from Trachonitis and Batanea For Pella was the furthest Northern coast of Perea and the South coast of Trachonitis Hence Josephus reckons and ranks it together with Hippo Dio Scythopolis in the place before cited q q q q q q Antiq. lib. 14. There is no need to name more Cities of Decapolis beyond Jordan these things which have been said make sufficiently for our opinion both concerning the situation of the places and the nature of them Let us only add this while we are conversant beyond Jordan and about Pella Ievamoth fol. 16. 1. Ammon and Moab
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã Caphar Tsemach Let something be observed of its name out of R. Solomon 1. In the Jerusalem Talmudists it is ãâã ãâã ãâã ãâã ãâã Caphar Tsemach but R. Solomon citing them reads ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Tsadi into ãâã ãâã ãâã ãâã ãâã Ain So that the Rabine in the prouncing of this word ãâã ãâã ãâã ãâã ãâã Amas plays the Syrian in the first letter and the Grecian in the last ending the word in ãâã ãâã ãâã ãâã ãâã Samech for ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã The Cities forbidden in the borders perhaps ãâã ãâã ãâã ãâã ãâã In the Coast of which before but I resolve nothing II. ãâã ãâã ãâã ãâã ãâã Beth Gubrin The situation of this place also is unknown There was a Gabara about Cesarea Philippi called by the Rabbins ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. Sanâdr 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 ãâã ãâã ãâã ãâã ãâã Orbo BY occasion of the mention of Bethshean I cannot but subjoyn the mention of the City ãâã ãâã ãâã ãâã ãâã from the words of R. Judah in the place at the margin x x x x x x Berish. rabba §. 33. R. Judah saith ãâã ãâã ãâã ãâã ãâã The Ravens or The people of Orbo brought bread and flesh Morning and Evening to Elias ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Ravens So
4. Gloss in Sanhedr fol. 44. 1. feign that Saul in one day travailed sixty miles as the Israelites did also from Jordan to mount Gerizim but most commonly they judge the Diet to be according to what was said namely that under it are comprehended thirty miles And hither let those passages be brought ãâã ãâã ãâã ãâã ãâã What h h h h h h Pesach in the place above is a long way ãâã ãâã ãâã ãâã ãâã From Modim the Sepulchres of the Macabees and forward and according to this measure on every side He saith moreover From Modim to Jerusalem were fifteen miles The Dispute is upon that Numb IX 10. where it is commanded that every one keep the Passover in the first month unless he be unclean ãâã ãâã ãâã ãâã ãâã Or in a long way and it is concluded that by a long way is to be understood the distance of fifteen miles at the least which was the half of a common Diet. SECT II. The Iews measuring out the Land by Diets IN the place noted in the margin the Masters ask i i i i i i Bava Mezia fol. 28. 1. How long is any bound to make known by public outery concerning something found R. Judah saith Three feasts and seven days after the last feast Namely three days for any to go home to seek whether he hath lost any thing and three days to come back to Jerusalem and that still one day might remain for public outery The Gloss is That he might make an outery I lost such a thing and these are the marks of it But they object the third day of the month Marheshvan they pray for rains Rabban Gamaliel saith the seventh of that month which is the fifteenth day from the Feast of Tabernacles namely that the last of all the Israelites who came up to the Feast might go to Euphrates and not be caught by the rains It is presumed by this Tradition that the utmost bounds of the Land of Israel was within three days journy of Jerusalem nor amiss and under the same condition the utmost bounds of the Land beyond Jordan are reckoned namely that they exceeded not that distance but how much they came short of it is left in doubt It is not my purpose to determine of that busines in this place that which we pursue is to measure out the bredth of the Land within Jordan SECT III. The Talmudists measuring the bredth of the Land within Iordan THere was a Traditon and National Custom famous among them concerning which we have mention somewhere ãâã ãâã ãâã ãâã ãâã l l l l l l Maasar Shenâ cap. 5. hal That a Vineyard of four years old should go up to Jerusalem in a days journey on every side The sense of the Tradition is this The second Tithes were either to be eaten at Jerusalem or being sold at home the mony was to be brought to Jerusalem whence somethings were brought that were eaten there Now provision is made by this Canon that the tithe of Vineyards which were within a Diet of the City should not be sold but that they should be brought to Jerusalem and eaten there But ãâã ãâã ãâã ãâã ãâã What are the bounds say they of that days journey ãâã ãâã ãâã ãâã ãâã Elath on the South Acrabat on the North. Lydda on the West Iordan on the East So both Mishnahs But the Babylonian Gemara in the m m m m m m Berah f. 5. 1. Rosh Hashanah fol. 31. 2. places noted in the margin reads ãâã ãâã ãâã ãâã ãâã Elath on the North Acrabat on the South By what reason and in what sense these words agree Commentators endeavour to resolve obscurely enough but it is not of so much moment to detain us Elath recals to my mind some things which are spoken by the Notitia of the Eastern Empire Where under the Disposition of the Honourable man the Duke of Palestine is substituted among others Praefectus Legionis Decimâ Fretensis Ailae The Lieutenant of the Tenth Fretensian Legion at Aila Where Pancirollus writes that Aila was seated on the shore of the Red Sea S. Hieron upon Ezek. XLVII writes thus The tongue of the Red Sea on the shore of which Aila is seated where a Roman Legion and Garrison is now quartered And the same Father n n n n n n De loc Hebr. elsewhere Aila saith he is 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 And there also is a Roman Legion called Decima The Tenth We dare not contradict so great an oracle otherwise my thoughts would run back to this our Elath and that upon this reason especially because it seems somewhat hard to substitute a Garrison at the Red Sea under the Duke of Palestine when that was so far distant from Palestine and since there was a Duke of Arabia in which Elath at the Red Sea was as well as of Palestine You see the Fathers of the Traditions measuring from Lydda by Jerusalem to Jordan in a double diary but here also they leave us again at uncertainties of the bredth of the Land because Lydda was not upon the utmost coast of the Land on that side Unless perhaps you might say that whatsoever space went between Lydda and the Sea was ãâã ãâã ãâã ãâã ãâã The Region of the Sea esteemed as Heathen Land when Caphar Lodim which was seated in that Interval and not far from Lydda was of no better o o o o o o Gittin cap. 1. hal 1. account Let us get therefore if we can more certain accounts and more faithful direction SECT IV. Ptolomy consulted and amended IT would be ridiculous so much as to dream that the bredth of this Land is every where the same since the Seas bounding on all sides here the Mediterranean there that of Sodom the Sea of Genazeret the Sea of Samochonitis and Jordan gliding between them cannot but make the space very unequal by their various windings Take a prof of this from Ptolomy in the Mediterranean Shore p p p p p p Tabb Asiae cap. 6. Thus He ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Thus the Latine version of him Cesarea Stratonis 66. 15. Ioppa 65. 40. Iamnetorum portus The haven of the Iamnites 65. Gazaeorum portus The haven of the Gazites 64. 45 Gaza 65. 26. and more of the like variation Of the last namely of the haven of the Gazites and Gaza it self we may justly be at some stand In Ptolomy himself as you see the Haven of the Gazites is in ãâã ãâã ãâã ãâã ãâã 65. 45. But the Latine Interpreter hath 64 45. Nor indeed without reason
ãâã Digged a place for the Wine fat ãâã ãâã ãâã ãâã ãâã d d d d d d Ibid. Let the fat be ten hands bredths deep and four broad ãâã ãâã ãâã ãâã ãâã Built a Tower ãâã ãâã ãâã ãâã ãâã e e e e e e Ibid. cap. â hal 3. Let the watch house which is in the Vineyard be ten high and four broad Cubits are to be understood For Rambam saith ãâã ãâã ãâã ãâã ãâã is a High place where the Vine-dresser stands to overlook the Vineyard ãâã ãâã ãâã ãâã ãâã Let it out to Husbandmen ãâã ãâã ãâã ãâã ãâã f f f f f f Maimon in ãâã ãâã ãâã ãâã ãâã c. 2. He that lets out his Vineyard to a keeper ãâã ãâã ãâã ãâã ãâã Either as a ãâã ãâã ãâã ãâã ãâã An husbandman or as one to keep it gratis and he enters into Covenant with him to dig it prune it dress it at his own cost but he neglects it and doth not so he is guilty as if he should with his own hand lay the Vineyard waste VERS II. ãâã ãâã ãâã ãâã ãâã And at the season he sent to the husbandmen THAT is In the fourth year after the first planting it when it now was ãâã ãâã ãâã ãâã ãâã A Vineyard of four years old At least before that year there was no profit of the fruits ãâã ãâã ãâã ãâã ãâã g g g g g g Maasar Sheni cap. 5. hal 1. They paint or note a Vineyard of four years old by some turf or clod of earth coloured ãâã ãâã ãâã ãâã ãâã and that uncircumcised with clay And sepulchres with chalk The Gloss is this On a Vineyard of four years old they paint some marks out of the turf of the Earth that men may know that it is a Vineyard of four years old and eat not of it because it is holy as the Lord saith Levit. XIX 24. and the owners ought to eat the fruit of it at Jerusalem as the second tithe And an uncircumcised Vineyard that is which was not yet four years old See Levit. XIX 23. they mark with clay ãâã ãâã ãâã ãâã ãâã that is digested in fire For the Prohibition of a Vineyard uncircumcised is greater than the Prohibition concerning that of four years old for that of four years old is fit for eating but that uncircumcised is not admitted to any use Therefore they marked not that by the Turf left the mark might perhaps be defaced and perish and men not seeing it might eat of it c. VERS IV. ãâã ãâã ãâã ãâã ãâã At him they cast stones and wounded him in the head I. I See no need to wrest the word ãâã ãâã ãâã ãâã ãâã from its true and genuine sense ãâã ãâã ãâã ãâã ãâã signifies to reduce and gather into a certain sum as the Lexicons teach us and why not in the same sense in this place They cast stones at the servant and deriding him made up the sum with him Saying perhaps this or some such thing to him Do you come for fruit and rent Behold this fruit casting a stone at him behold another fruit casting another stone and so many times together and so they sent him away ãâã ãâã ãâã ãâã ãâã derided and loaded with disgrace II. But be it that the word is to be translated as it is commonly rendred They wounded him in the head then this way of stoning is thus distinguished from that whereby they were slain who were stoned by the Sanhedrin That was called ãâã ãâã ãâã ãâã ãâã stonecasting for it was the cast of a stone indeed but of one only and that a very great one and that upon the heart of the condemned person when now he lay along upon his back But this stoning was of many stones thrown out of the hand through the air striking him here and there and every where The head of him that was stoned by the Sanhedrin was unhurt and without any wound but here They cast stones at him and wounded him in the head VERS X. ãâã ãâã ãâã ãâã ãâã The stone which the builders rejected THE Targum upon Psalm CXVIII thus ãâã ãâã ãâã ãâã ãâã The builders rejected the child Either for ãâã ãâã ãâã ãâã ãâã he read ãâã ãâã ãâã ãâã ãâã or rendred it according to the Arabick Idiom The son so also R. Solomon And vers 27. ãâã ãâã ãâã ãâã ãâã Bind the child to the Sacrifice of the solemnity with chains until ye shall have sacrificed him and poured out his blood upon the horns of the Altar said Samuel the Prophet VERS XVI ãâã ãâã ãâã ãâã ãâã Whose is this Image Cesars I. THIS was a Cesars Peny ãâã ãâã ãâã ãâã ãâã Denarius Caesareanus For Zuz among the Jews was also a peny as we shewed elsewhere but we scarce believe it was of the same form and inscription h h h h h h Bab. Avod Zar. fol. 6. 2. A certain Heathen sent to R. Judah the Prince ãâã ãâã ãâã ãâã ãâã A Cesarean Peny and that on a certain festival day of the Heathens Resh Lachish sat before him R. Judah said What shall I do If I receive it I shall consent to their festival If I receive it not Enmity will rise against me Resh Lachish answered Take the peny and while he looks upon you cast it into the well c. II. It was a silver peny not a gold one ãâã ãâã ãâã ãâã ãâã Pence absolutely put are to be understood silver pence Where the Gloss is Pence absolutely put are silver until it is explained that they are gold But now a gold peny was worth five and twenty silver pence i i i i i i Cheriubuth cap. 1. hal 7. When Turtle Doves and young Pigeons were sold at Jerusalem sometime for a gold peny Rabban Simeon ben Gamaliel said By this Temple I will not rest this night unless they are sold for a silver peny Where the Gloss A gold peny is worth five and twenty silver pence III. It was ãâã ãâã ãâã ãâã ãâã a Roman peny not ãâã ãâã ãâã ãâã ãâã a Jerusalem for this distinction they sometimes use ãâã ãâã ãâã ãâã ãâã the Gloss being witness are ãâã ãâã ãâã ãâã ãâã Jerusalem Zuzees But more frequently ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Mony of Tzur and mony of Jerusalem ãâã ãâã ãâã ãâã ãâã one may well render Tyrian mony But hear the Aruch where he had been treating of mony ãâã ãâã ãâã ãâã ãâã of Tzur at length he brings in this passage R. Eliezer saith Wheresoever in the Scripture ãâã ãâã ãâã ãâã ãâã Tzur is written full the Scripture speaks of the City Tyre but where it is written defectively ãâã ãâã ãâã ãâã ãâã without ãâã ãâã ãâã ãâã ãâã Vau it speaks of Rome Be it Tyrian or Roman mony this held among the Masters l l l l l l Bava Kama fol. 36. 2. in Gloss. Wheresoever any thing it said of the silver
the beginning of the three years and not tackt to the end of them as is very evident from this that it is said The third year Elijah shewed himself to Ahab c. In the beginning therefore of those three years we believe Elijah shut up Heaven upon the approach of that time wherein the rains were wont to fall in the Month of Marheshvan and opened Heaven again the same Month at the end of three years Nor is it nothing that Menander speaks of the ãâã ãâã ãâã ãâã ãâã the drought taking its beginning in the Month October which in part answers to the Jews Marheshvan For consult that passage Chap. XVIII Ahab said unto Obadiah Go into the land unto all the fountains and all the vallies perhaps we may find grass to save the Horses alive No one will say this search was made in Winter but in the Summer not before or in the Month Nisan when the rains were wont to fall for what hay or grass could be expected at that time but when the year grew on to the Summer then was it a seasonable time to enquire after hay and grass Reckon therefore the time of Ahab's and Obadiah's progress in this search the time wherein Elijah and Obadiah meeting together Ahab fell in with them the time wherein the Israelites and the Prophets of Baal were gathered together at Mount Carmel when Elijah sacrificed there and the followers of Baal were killed and certainly it will be more probable that the unlocking of the Heavens and the fall of the rains happened in that usual and ordinary season the Month Marheshvan than any other part of the year Three years agone in that month when the rains were expected according to the common season of the year Elijah shut Heaven up that it should not rain and now at the close of three years when the season for those rains recurred he unlocks the Heavens and the rains fall abundantly VI. Now go back from Marheshvan the Month wherein the Prophet lockt up Heaven to the Month Nisan preceeding and those six Months between they were also without rain according to the ordinary course of the year and climate In the Month Nisan it rained the rest of the year to Marheshvan it was fair and held up when that Month came the rains were expected but Elijah had shut the Heavens up and they remained shut up for the space of three years ensuing So that though he did not shut up Heaven above the space of three years yet there was no rain for three years and six months VERS XXVII ãâã ãâã ãâã ãâã ãâã Naaman the Syrian THese instances galled those of Nazareth upon a twofold account I. That they looked upon themselves as vilified by these examples especially if we consider the occasion upon which our Saviour brought them Thou hast wrought miracles in Capernaum do something also here in thine own City No you are unworthy of it as Israel of old was unworthy of the Prophets Elijah and Elisha who were therefore sent amongst the Gentiles II. That by these instances he plainly intimated the calling of the Gentiles than which nothing could be more grating in the year of the Jews Elijah was sent to a Heathen Woman and an Heathen Man was sent to Elisha and both of them were turned from Heathenism to the true Religion Those words therefore of Naaman 2 Kings V. 17 18. I would thus render Thy servant will henceforth offer neither Burnt-offering nor Sacrifice to strange Gods but unto Jehovah And concerning this thing the Lord pardon thy servant viz. concerning my former Idolatry that when my Master went into the house of Rimmon to worship there and leaned on my hand I also bowed my self in the house of Rimmon for that I bowed my self in the house of Rimmon the Lord pardon thy servant concerning this thing VERS XXIX ãâã ãâã ãâã ãâã ãâã That they might cast him down headlong BY what authority or by what legal process could those of Nazareth do this There was indeed a Court of Judicature consisting of three men because there was a Synagogue but it was not in the power of that Court to decree any thing in capital matters It may be askt whether that license that was permitted the ãâã ãâã ãâã ãâã ãâã the Zelots extended thus far e e e e e e Sanhedr fol. 81. 2. He that steals the consecrated dishes and curseth by a Conjurer that is curseth God in the name of an Idol and goes in to an Heathen Woman that is openly as Zimri Numb XXV 6. ãâã ãâã ãâã ãâã ãâã the Zelots stay him And the Priest that ministers in his uncleanness his brethren the Priests beat out his brains with clubs But doth this license of the Zelot belong to all persons upon all occasions When Nathaniel said Can there any good thing come out of Nazareth He does not seem there to reflect so much upon the smallness and insignificancy of the Town as the looseness and pravity of its manners VERS XXXIII ãâã ãâã ãâã ãâã ãâã Who had a spirit of an unclean Devil AN expression something unusual Perhaps it points toward the Pythonick or Necromantick Spirit how these are distinguisht amongst the Doctors we may see f f f f f f In Ramban in Sanbedr cap. 7. hal 4. Both of them though in a different manner invited and desired the inspirations of the Devil But of this thing I shall treat more largely at Chap. XIII 11. CHAP. V. VERS I. ãâã ãâã ãâã ãâã ãâã To hear the word of God he also stood by the lake c. FOR they were wont to teach also without the Synagogue and Beth Midrash in the high-ways and in the streets a a a a a a Pesacbin fol. 26 1. Rabban Johaman ben Zacchai taught in the street before the mountain of the Temple the whole day See the Gloss upon it b b b b b b Eâubbin fol. 29. 1. Ben Azzai taught in the streets of Tiberias This custom R. Judah forbad in this Canon c c c c c c Moed Katon fol. 16. 1. Let not the Doctors teach their disciples in the streets And accordingly he severely rebuked R. Chaijam because he taught his Brothers Sons in the street And yet it is related of the same R. Judah d d d d d d Beresh Rab. sect 33. ãâã ãâã ãâã ãâã ãâã R. Judah sat labouring in the Law ãâã ãâã ãâã ãâã ãâã labouring in the word and doctrine as the expression is 1 Tim. V. 17. before the Babylonish Synagogue in Zippor there was a Bullock passed by him to the slaughter and it lowed This Bullock because he did not deliver from the slaughter he was struck with the Tooth-ach for the space thirteen years VERS V. ãâã ãâã ãâã ãâã ãâã We have toiled all night IN the Talmud's way of expressing it ãâã ãâã ãâã ãâã ãâã e e e e e e So âava Maââ fol. 83. 10. Laborious all night ãâã
t t t t t Maimon Avadim cap. 9. ãâã ãâã ãâã ãâã ãâã It is allowed to deal with a Cananite that is a Gentile slave with severity But though this is de jure yet there is a law of mercy and rule of wisdom that a man should be gentle pursuing righteousness not making the yoke heavy upon his servant lest he afflict him VERS XLIX ãâã ãâã ãâã ãâã ãâã And what will I if it be already kindled ãâã ãâã ãâã ãâã ãâã What will I seems to be used after the manner of the Schools where ãâã ãâã ãâã ãâã ãâã What do I say is the same with I do say this And so ãâã ãâã ãâã ãâã ãâã What do I decree or approve is the same with this I do decree or approve So ãâã ãâã ãâã ãâã ãâã What will I is the same with this I will Thus in these words of our Saviour What will I if it be already kindled the meaning is this I will that it be already kindled Now what kind of fire this was which he would have already kindled he himself explains Vers. 51. and so on CHAP. XIII VERS I. ãâã ãâã ãâã ãâã ãâã Of the Galileans IF this report concerning the Galileans was brought to our Saviour immediately after the deed was done then was this Tragedy acted by Pilate a little before the Feast of Dedication for we find Christ going toward that Feast Vers. 22. But the time of this slaughter is uncertain for it is a question whether they that tell him this passage relate it as news which he had not heard before or only to draw from him his opinion concerning that affair c. It is hotly disputed amongst some as to the persons whom Pilate slew And I. Some would have them to have been of the Sect of Judas the Gaulonite and that they were therefore slain because they denied to give tribute to Caesar. He is called indeed Judas of Galilee a a a a a a Acts V. 37. and there is little doubt but that he might draw some Galileans into his opinion and practise But I question then whether Christ would have made any kind of defense for such and have placed them in the same level with these upon whom the Tower of Siloam fell when it so plainly appears that he taught directly contrary to that perverse Sect and Opinion However if these were of that Sect for I will not contend it then do these who tell this to our Saviour seem to lay a snare for him not much unlike that question they put to him Is it lawful to give tribute to Caesar or no II. There is one that confounds this story with that of Josephus b b b b b b Antiqu. lib. 18. cap. 5. which he relates from him thus abbreviated In Galiaea autem c. In Galilee there were certain Samaritans who being seduced by a notorious Impostor moved Sedition at Mount Gerizzim where this Cheat promised them to shew them the sacred Vessels which he falsly told them had been hid by Moses in that place Pilate sending his forces upon them supprest them the greater of them were taken and adjudged to death * * * * * * Ludov. Capel Hist. Iud. compend I admire how this learned man should deliver these things with so much confidence as even to chastise Josephus himself for his mistake in his computation of the time for this story concluding thus cum revera tamen caedes c. When indeed this slaughter made upon the Samaritans by Pilate seems to be that very slaughter of the Galileans mentioned by St. Luke Chap. XIII 1. Whereas in truth Josephus mentions not one syllable either of Galilee or Sacrifice or the Galileans but Samaritans and it is something a bold thing to substitute rebelling Samaritans in the place of sacrificing Galileans Nor is it propable that those that tell this matter to our Saviour would put this gloss and colour upon the thing while they related it III. The feud and enmity that was between Pilate and Herod c c c c c c Luke XXIII 12. might be enough to incense Pilate to make this havock of the subjects of Herod ãâã ãâã ãâã ãâã ãâã Whose blood Pilate mingled d d d d d d Midras Tillin fol. 7. 4. David swore to Abishai As the Lord liveth if thou touch the blood of this righteous man Saul ãâã ãâã ãâã ãâã ãâã I will mingle thy blood with his blood So Pilate mingled the blood of these sacrificers with the blood of those sacrifices they had slain It is remarkable that in Siphra e e e e e e Fol. 4. 1. Zevachin fol. 31. 2. the killing of the sacrifices may be well enough done by strangers by women by servants by the unclean even those Sacrifices that are most holy provided that the unclean touch not the flesh of them And a little after At the sprinkling of the blood the work of the Priest begins and the slaying of them may be done by any hand whatever Hence was it a very usual thing for those that brought the Sacrifice to kill it themselves and so probably these miserable Galileans were slaughtered while they themselves were slaying their own sacrifices For it is more likely that they were slain in the Temple whiles they were offering their sacrifices than in the way whiles they were bringing them thither VERS IV. ãâã ãâã ãâã ãâã ãâã On whom the of Tower in Siloam fell THE pool of Bethesda was the pool of Siloam and from thence all that adjacent part of the City is denominated Siloam And therefore it is left doubtful whether this Tower were built over the Pool that is over the porches of the Pool or stood something remote from it in those parts that yet bore the name of Siloam And if the article ãâã ãâã ãâã ãâã ãâã does not determine the matter we must continue still in doubt Will Grammar permit that that article should be prefixed to that part of the City It is certain that the very Pool is called ãâã ãâã ãâã ãâã ãâã f f f f f f Joh. IX 7 11. The Pool of Siloam So that I conceive this Tower might be built over the Portico's of the Pool and might overwhelm those eighteen men while they were busied about purifying themselves and so this event falls in the more agreeably with that of the Galileans or as they were expecting to be healed at the troubling of the waters For it is very uncertain at what time this Tower fell VERS VII ãâã ãâã ãâã ãâã ãâã c. Behold these three years I come c. THere was no Tree that was of a kind to bear fruit might lightly and upon every small occasion be cut down that law providing against it in Deut. XX. 19 20. where the Pesikta observes that there is both an affirmative and also a negative command by which it is the more forbidden that any Tree of that kind
t t t t t Lib. â cap. 23. Caelosyria habet Apamiam Marsyâ amne divisam A Nazarinorum Tetrarchiâ Bambycen quae alio nomine Hierapolis vocatur Syris verò Magog SECT IV. Certain horrid practises in ãâã ãâã ãâã ãâã ãâã Caphar Nachum HAving spoken of Nazareth it will not be amiss to make some mention of Capernaum which however distant many miles yet was it the place where our Saviour dwelt as Nazareth was his native soil We have considered its situation in another Treatise being in the Country of Gennesareth a little distance from Tiberias There is another Capernahum mentioned by Gulielmus Tyrius u u u u u u Lib. 10. cap. 26. that lay upon the Coast of the Mediterranean as this did upon the coast of Gennesaret In loco quae dicitur Petra incisa juxta antiquum Tyrum inter Capharnaum Doram oppida Maritima In a place called Petra Incisa near old Tyre betwixt Capernaum and Dor two Sea-coast Towns It is uncertain whether the name be derived from ãâã ãâã ãâã ãâã ãâã or from ãâã ãâã ãâã ãâã ãâã The former denotes pleasantness the latter comfort And though our Capernaum might justly enough take its name from the pleasantness of its situation according to the description that Josephus giveth of it x x x x x x Lib. de bell 3. cap. 35. Yet the oriental Interpreters write it the latter way The Rabbins also mention such a Town written in the same Letters ãâã ãâã ãâã ãâã ãâã of which perhaps it will not be tedious to the Reader to take this Story y y y y y y Midras Coheleth fol. 85. 2. Chanina R. Joshua's Brother's Son went into ãâã ãâã ãâã ãâã ãâã Capernaum ãâã ãâã ãâã ãâã ãâã and the Hereticks or Magicians for the word signifies either inchanted him They brought him into the City sitting upon an Ass on the Sabbath day which was forbiden by their Law He went to his Uncle R. Joshua ãâã ãâã ãâã ãâã ãâã who besmeared him with a certain Ointment and he was recovered It should seem that by some kind of Enchantments they had thrown him into a Delirium so far that he had forgot both himself and the Sabbath day There is another Story immediately follows that A certain Disciple of R. Jonathan's flies over to these Hereticks That himself might be entred amongst them and become one too Jonathan finds him out employed in castrating Birds and Beasts They sent to him Jonathan and said it is written cast in thy Lot amongst us and let us all have one purse He fled and they followed him saying Rabbi come and give us a cast of thy office toward a young Birde He returned and found them ãâã ãâã ãâã ãâã ãâã committing Adultery with a Woman He asketh them ãâã ãâã ãâã ãâã ãâã Is it the manner of the Jews to do such things as these They answer Is it not written in the Law cast in thy lot amongst us and let us all have one purse He fled and they pursued him to his own house and then he shut the doors against them They call to him and say O Rabbi Jonathan go and rejoycing tell thy Mother that thou didst not so much as look back toward us for if thou hadst looked back thou hadst then followed us as vehemently as we have now followed thee Whiles I read these things I cannot but call to mind the Nicolaitans and such who indulged to themselves a liberty of all obscene filthinesses nor is what we have related unworthy our observation with respect to Heresies of this kind Should this Capernaum be the same as probably it is with that Capernaum which we meet with so frequently in the Evangelists it is something observable what is said of it Thou Capernaum which art exalted unto Heaven shalt be brought down to Hell SECT V. Some short remarks upon Cana Joh. II. 2. IT is very disputable which should be the first letter of the word Cana whether Caph or Koph for we find both I. ãâã ãâã ãâã ãâã ãâã Kanah with the initial letter Koph is a City in the Tribe of Aser Josh. XIX 28. where the Greek for Canah have ãâã ãâã ãâã ãâã ãâã and MS. Alex. ãâã ãâã ãâã ãâã ãâã II. ãâã ãâã ãâã ãâã ãâã Kene a word not very much differing in the sound occurs amongst the Talmudists â In Ohaloth cap. 18. hal ult ãâã ãâã ãâã ãâã ãâã Rabbi and his Sanhedrin having numbred votes pronounced Keni clean Gloss. Keni was a place of doubtful esteem reckoned amongst the unclean that is a place of the Gentiles but in the days of R. Judah Haccodesh it came under tryal and they pronounced it clean III. We find ãâã ãâã ãâã ãâã ãâã in Josephus but the situation not mentioned ãâã ãâã ãâã ãâã ãâã a a a a a a Lib. 13. cap. 23. Antiochus being slain viz. when he fought with the Arabian King ãâã ãâã ãâã ãâã ãâã his Army fled to the Town Kana This is hardly our Cana as may in some measure appear in Josephus's Context IV. But further he speaks in his own life of ãâã ãâã ãâã ãâã ãâã Cana in Galilee As for its situation as far as can be collected from Josephus we discuss that in another Treatise and shew that it is not far from that where the River Jordan dischargeth its self into the Sea of Gennesaret so that between this Cana and Capernaum there seems to be almost the whole length of that Sea V. But it must not be forgot that ãâã ãâã ãâã ãâã ãâã Canah beginning with the Letter Caph is met with in Juchasin b b b b b b Fol. 57. 2. the words these ãâã ãâã ãâã ãâã ãâã In the end of the Chapter it is these venth Chapter of Bavah Meziah there is a Tradition Abba Chalaphtha of Caphar Hananiah in the name of R. Meir saith they are in Bavah Meziah where he is brought in and what he said c c c c c c Fol. 94. 1. ãâã ãâã ãâã ãâã ãâã It seems to me they are the words of the Author of Juchasin that Caphar Hananiah is Caphar Cana as may be proved out of the ninth Chapter of the Book Sheviith for there was the entrance of the lower Galilee From that place quoted in Sheviith which is Halac 2. it plainly appears that Caphar Hananiah was in the very outmost border that divided the upper and the lower Galilee From whence it is evident that the entrance of the lower Galilee according to our Author was not as we go from Samaria to Galilee but from the upper Galilee into the lower And whether Cana of Galilee be so called to distinguish it from that Cana that so divides between the two Galilees or from that Cana that was in the Tribe of Aser which may not unfitly be called Cana of the Sidonians it is at the Reader 's choice to determine As also why the Syriack Interpreter should in this place write ãâã ãâã ãâã
ripen not in any place near Jerusalem let them fetch it elsewhere Gloss. Gaggoth Zeriphin and Ein Sychar were at a great distance from Jerusalem So is our Sychar distant far enough indeed ãâã ãâã ãâã ãâã ãâã Zariph and ãâã ãâã ãâã ãâã ãâã Zeripha denotes a little cottage ãâã ãâã ãâã ãâã ãâã where the keeper of fields lodg'd Erubbin fol. 65. 2. It is describ'd by Aruch in the word ãâã ãâã ãâã ãâã ãâã that it was cover'd over with Osâer twigs the tops of which were bound together and it was drawn â pleasure from one place to another c. Gloss. in Erubbin ãâã ãâã ãâã ãâã ãâã They that dwelt in those cottages were keepers of sheep they abode in them for a month or two so long as the pasture lasted and then they remov'd to another place Gaggoth Zeriphin therefore signifies the roofs of little cottages and the place seems to be so called either from the number of such lodges in that place or from some hills there that represented and seem'd to have the shape of such kind of cottages Such cottages may come to mind when we read Luk. II. 8. of the shepherds watching their flocks by night But this is out of our way CHAP. V. BETHESDA Joh. V. I. The Situation of the Probatica II. The Fountain of Siloam and its streams III. The Pool ãâã ãâã ãâã ãâã ãâã Shelach and the Pool ãâã ãâã ãâã ãâã ãâã Shiloach IV. The Targumist on Eccles. II. 5. noted V. The Fountain of Etam The Water-gate SECT I. The Situation of the Probatica IT is commonly said that the ãâã ãâã ãâã ãâã ãâã the Probatica or the Sheep-gate for let us annex the word Gate to it out of Nehem. III. 1. or at least Bethesda was neer the Temple Consult the Commentators and they almost all agree in this opinion with their good leave let it not be amiss to interpose these two or three things I. That no part of the outward wall of the City which this sheep-gate was could be so neer the Temple but that some part of the City must needs lye between Betwixt the North gates and the Temple Zion was situated On the West was part of Zion and Millo On the South Jerusalem as it is distinguisht from Zion On the East the East-street whose Gate is not the sheep-gate but the water-gate II. The ãâã ãâã ãâã ãâã ãâã the sheep-gate according to Nehemiah's description should be situated on the South-wall of the City not far from the corner that pointed South-East So that a considerable part of Jerusalem lay betwixt the Temple and this Gate We have elswhere made it plain that Zion was situated on the North-part of the City contrary to the mistake of the Tables which place it on the South Now therefore consider to how great an extent the wall must run before it can come to any part of Zion to wit to the stairs that go down from the City of David v. 15. which were on the West and thence proceed to the Sepulchres of David v. 16. till it come at length to the water-gate and Ophel toward the East v. 26. and thence to the corner neer which is the sheep-gate v. 31 32. and this will plainly evince that the description and progress in Nehemiah is first of the South-wall from the sheep-gate to the West-corner then of the West-wall and so to the Northern and the Eastern which makes it evident that the sheep-gate is on the South-wall a little distant from the corner which looks South-East which could not but be a considerable distance from the Temple because no small part of Jerusalem as it was distinguisht from Zion laid between SECT II. The Fountain of Siloam and its streams OUR enquiry into Bethesda if I be not greatly mistaken must take its rise from the fountain of Siloam I. The proper and ancient name for the fountain of Siloam was Gihon 1 King I. 33. Kimchi in loc Bring ye him Solomon down to Gihon Targum to Siloam Kimchi Gihon is Siloam and is call'd by a twofold name The Tables that describe Jerusalem speak of a mount Gihon by what warrant I cannot tell if they had said the fountain Gihon it might have pleas'd better II. How that name Gihon should pass into Siloam is difficult to say The waters of it are mention'd Isa. VIII 6. to signifie the reign and soveraignty of the house of David So the Targum Sanhedr Rabh Joseph saith If there had been no Targum of this Scripture Targ. Sanhed fol. 94. 2. we had not known the sense of it which is this Forsomuch as this people is weary of the house of David whose reign hath been gentle as the flowing of the waters of Siloam which are gentle c. Therefore it was not in vain that David sent his Son Solomon to be anointed at Gihon or Siloam for he might look upon those waters as some type or shadow by which the reign of his house should be decipher'd III. The situation of it was behind the West-wall not far from the corner that pointed Ioseph de Excid toward the South-west ãâã ãâã ãâã ãâã ãâã The wall bent Southward above the fountain of Siloam and then again inclin'd toward the East The waters of this spring by different streams derived themselves into two Fish-pools as seems hinted in 2 Chron. XXXII 30. Hezekiah stopt the upper water-course of Gihon and brought it streight down to the West-side of the City of David where a M. S. of the Targum ãâã ãâã ãâã ãâã ãâã instead of ãâã ãâã ãâã ãâã ãâã we should write ãâã ãâã ãâã ãâã ãâã of the waters ãâã ãâã ãâã ãâã ãâã I suspect that for ãâã ãâã ãâã ãâã ãâã should be writ ãâã ãâã ãâã ãâã ãâã in pipes He stopped up the upper waters of Gihon and brought them in pipes But to let this pass that which I would observe is this that there was a water-course from Gihon or Siloam which was call'd the upper water-course which flow'd into a Pool call'd also the upper Pool Isa. XXXVI 2. and as it should seem the old Pool Isa. XXII 11. By Josephus the Pool or Fish-pool of Solomon for so he in the place before cited ãâã ãâã ãâã ãâã ãâã The wall again inclin'd Eastward even to Solomon's Fish-pond and going on to the place call'd Ophel it came over against the Eastern Porch of the Temple From whence we may gather that Solomon's Fish-pool was within hard by the East-wall of the City and on this side the place they call'd Ophel which does so well agree with the situation of Bethesda within the sheep-gate that it seems to me beyond all doubt or question that Solomon's Pool and the Pool of Bethesda was one and the same SECT III. The Pool ãâã ãâã ãâã ãâã ãâã Shelach and the Pool ãâã ãâã ãâã ãâã ãâã Shiloach BY another stream the waters of Siloam are deriv'd into another Pool which is call'd the lower Pool Isa. XXII 9.
allude to the customs yea not seldom to the Traditions of their own Country whence one might the rather suspect an allusion in this place also Such a kind of Version is that seeing we are discoursing about scourging Prov. XXVII 22. ãâã ãâã ãâã ãâã ãâã If thou shouldst beat a fool with stripes in the midst of the Sanhedrin instead of Though thou shouldst bray a fool in a mortar FINIS HORAE Hebraicae Talmudicae HEBREW AND TALMUDIC EXERCITATIONS UPON THE First Epistle of St. PAUL TO THE CORINTHIANS TO Which is added a DISCOURSE concerning what BIBLES were used to be Read in the Religious Assemblies of the JEWS By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE Right HONORABLE and LEARNED Sir William Morice K t. PRINCIPAL SECRETARY of STATE AND ONE OF HIS MAJESTIES MOST HONORABLE PRIVY COUNCIL RIGHT HONORABLE ALL that I have done in this Work may well seem a continued Solecism When I have with so unskilful a hand attempted to explain so abstruse an Epistle and handled things so difficult in so brief a manner and lastly in daring to dedicate these so impolished papers to a person of such Iudgment and Learning And what account shall I give of these things I know indeed that among those ãâã ãâã ãâã ãâã ãâã passages hard to be understood which are in S. Pauls Epistles 2 Pet. III. 16. this First to the Corinthians claims no small share an Epistle behind none for the variety of the things handled and for the difficulty of the style wherewith they are handled above all Things these are to be trembled at but alluring withal and provoking a mind greedy of the knowledge of Holy Scriptures so much the more to the study of them by how much they are the more difficult So that it was neither arrogance nor rashness that I imployed my self in these obscurities but a studious mind breathing after the knowledge of the Scriptures and something restless when in difficult places it knew not where to fix What fruit I have reaped I say not any thing of but this that I repent not of my pains for I have in some measure satisfied my self but whether I shall do others is not in my power to judge I hope it will not give offence upon this account that if I mistake I mistake only in Historical matters as most of those things are that here create difficulty where there is no fear of dashing upon the Analogy of Faith or the Doctrine of the Church That I presume Right Honorable to lay these my rude thoughts before your Learned Eyes is not boldness but Duty Gratitude and Obligation I know well enough such is my meanness that I am not able to invent or frame any thing that may be worthy of that great Learning wherewith you are so signally endowed But it is your Goodness with which you are as much endowed that I and these my papers have to do with They approach to pay their respects to it and to render you all the thanks that possibly I can for that Favour Assistance and Batâonage that your Honour vouchsafed to aid and comfort me with when I and my affairs lay under adversity and hazzard You Great Sir came in to my succour and when I was wholly a stranger to you and you to me yet you generously afforded me your helping hand and that of your own accord unasked and with an earnest diligence care and affection Oh! How much am I endebted to that kindness of yours and wherewith shall I requite it Let this issue of my Studies whatever it be serve as a Monument of my Vows and having your Great Name inscribed upon it let it live and glory and testifie to all the World the Obedience Duty and Gratitude that I owe you Being Right Honorable Your most Humble and most Obliged Servant JOHN LIGHTFOOT From Catharine Hall Cambr. Commencement Eve Iuly 4. 1664. OF CORINTH IT SELF CORINTH was seated in an Isthmus by the space of five miles parting the Egean Sea from the Jonian joyning Greece to Peloponnesus by a strait passage a a a a a a Pomp. Mela lib. 2. cap. 3. In b b b b b b Solin cap. 13 the Isthmus was the Temple of Neptune and the Isthmian Games every five years for this cause instituted as is said because the Coasts of Peloponnesus are washed with five Bays These Plays broke off by Cypselus the Tyrant the Corinthians restored again to their antient solemnity in the forty ninth Olympiad The c c c c c c Plin. lib. 4. cap. 4. Strab. lib. 8. Bounds of the straits of the Isthmus on this side is Lechaeae and Cenchraeae on the other The Haven of Cenchraeae serves for the Traffick of Asia that of Lechaeae for the Traffick of Italy The Haven of Cenchraeae was distant from the City LXX furlongs The Lechaean Port lay under the City King Demetrius The Dictator Caesar C. The Prince and Domitius Nero endeavoured to cut through the straits with a navigable Channel but unsuccesfully d d d d d d Mela in the place before Corinth from that high Tower which they call Acrocorinthus beholds both Seas e e e e e e Euseb. in Chron. That City heretofore called Ephyra was built By Sisyphus in that time when Othniel was Captain and Judge of the Hebrews f f f f f f Diod. Sicul. lib. 19. Hence the Tower Sisyphium at Corinth from the name of the Founder g g g g g g Euseb. in the place before From the coming down of the Heraclidae into Peloponnesus the City was under Kings for a long series then under yearly Princes h h h h h h Herodot lib. 5. cap. 42. afterwards under Cypselus usurping the Government and after him under Periander his son and after a long space of time i i i i i i Strab. in the place before under Philip. Whose endeavours the Corinthians aided and so despised the Romans for him that some presumed to cast dirt upon their Ambassadors as they passed by their houses For which crime and other wicked deeds an Army was sent thither by the Romans and Corinth overthrown by L. Mummius When l l l l l l Dion Cass. lib. 43. it had a long time lain forsaken it was rebuilt by Julius Cesar who built Carthage also at the same time and into both anciently splendid and famous Cities he brought down Colonies of the Romans especially of such as were Libertins m m m m m m Strab. in the place before They when they had begun to remove the rubbish and had withal digged up graves they found very many works made of baked Earth and not a few of brass the workmanship of which they so admired that there
was no Sepulchre which they digged not up and having got great plenty of such things they Sold them at a great price and filled Rome Necrocorinthiis with the spoils of the Corinthian dead for so they called those works which were taken from the Sepulchres especially such as were made of Earth And when Mummius laid the City waste there were pictures found of admirable workmanship which were brought to Rome For the Arts of Painting and Counterfeiting and other Arts of that kind were very much improved in Corinth and Sicyone The situation of the City now rebuilt was of this nature There was an high Mountain whose perpendicular was three furlongs and an half the Ascent thirty furlongs and it ended in a sharp top The Mountains name was Acrocorinthus At the very foot of Acrocorinthus stood the City The compass of the City made full forty furlongs It was strengthned with a Wall as much of it as the Mountain had laid bare Acrocorinthus also was walled as far as it could be fortified with walling And as we went up they are the words of Strabo the ruins of the old City appeared so that the whole compass was eighty five furlongs The Mountain on the top of it had the Temple of Venus a Temple so wealthy ãâã ãâã ãâã ãâã ãâã That it had more than a thousand Whore-Priests whom Men and Women had dedicated to the Goddess n n n n n n Heredot lib. â cap. 92. In the old City heretofore stood the Temple of Juno where all the Corinthian women being gathered together Periander the Tyrant by his Officers stripped stark naked without any difference and having carried their cloths into a certain pit he burnt them to Melissa his deceased wife with whom he laid after she was dead The History of the first founding a Gospel Church in this City Act. XVIII makes it plain that there were very many Jews there and one Synagogue of them at least if not more HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the First Epistle of St. PAUL TO THE CORINTHIANS CHAP. I. VERS I. ãâã ãâã ãâã ãâã ãâã Paul WHO was also called Saul He had a double name according to his double relation the Hebrew name Saul as he was an Hebrew The Roman name Paul as a Roman It was common in the Jewish nation that among the Jews they went by a Jewish name but among Heathens by another That is either by the same name turned into the Heathen Language as Tabitha to the Jews was Dorcas to them that spake Greek and Thomas to the Hebrews was Didymus to the Greeks and perhaps Silas to the Jews was Tertius to the Romans Rom. XVI 21. from ãâã ãâã ãâã ãâã ãâã Shalosh Three and Jason was Secundus compare Rom. XVI 21. with Acts XIX 4. Or they went by some different name As Herod in Luke Act. XII 1 2. is Agrippa in Josephus and John is also Mark Act. XII 12. Hence the Gloss upon Maimonides a Perhaps he hath two names viz. a a a a a a In Cerushin cap. 3. Jewish and that whereby ãâã ãâã ãâã ãâã ãâã those that are not Jews do call him And that passage The b b b b b b Hieros Gittiâ fol. 43. 2. Israelites without the Land of Israel have names like the names of the Gentiles Yea hearken to what they say in the same Tract c c c c c c Fol. 45. 3. concerning Jews dwelling even in the Land of Israel Perhaps he hath two wives one in Judea another in Galilee And perhaps he hath two names one in Judea another in Galilee If he subscribes his name whereby he goes in Judea to put away her who is in Galilee or the name whereby he goes in Galilee to put away her who is in Judea it is not a divorce It is no wonder therefore if Saul who was born out of the Land of Israel and free of the City of Rome had a Roman name joyned with his Jewish And it deserves observation that he being now made the Apostle of the Gentiles always calls himself by his Gentile name by his Jewish never and that Luke prosecuting his acts calleth his name Saul while the scene of the story is among the Jews but Paul while it is among the Heathen VERS II. ãâã ãâã ãâã ãâã ãâã Sanctified in Christ Iesus IT seems to be opposed to ãâã ãâã ãâã ãâã ãâã those that are sanctified in the Law or to respect that Law Deut. XXIII 1 2 c. concerning the excluding very many out of the Church of God which is not so done under Christ. ãâã ãâã ãâã ãâã ãâã Called Saints ãâã ãâã ãâã ãâã ãâã A holy Convocation is so rendred in the Language of the LXX Interpreters Leuit. XXIII 2. ãâã ãâã ãâã ãâã ãâã The Feasts of the Lord which ye shall call called Holy Vers. 3. ãâã ãâã ãâã ãâã ãâã The Sabboth a Rest called holy to the Lord See also vers 4 7 8 c. Sanctified in Christ is a general word which is subdivided into ãâã ãâã ãâã ãâã ãâã Truly Saints and ãâã ãâã ãâã ãâã ãâã Those that call on the name of the Lord Saints by profession VERS V. ãâã ãâã ãâã ãâã ãâã In all utterance and in all knowledge THAT is in the Gift of Tongues and Prophesying These he calls in the verse following ãâã ãâã ãâã ãâã ãâã The testimony of Christ that is The testimony whereby Jesus is proved to be the true Messias seeing he bestowed such gifts So Revel XIX 10. The Testimony of Jesus is the Spirit of Prophesie not only the doctrine which the Prophet uttered but the very gift of Prophesying And 1 Joh. V. 8. The Spirit and the Water and the Blood yield a testimony of Christ on Earth The Spirit or the gift of Prophesy The Water or Baptism and the Blood or Martyrdome For seeing the extraordinary gifts of the Spirit did so abound and such infinite multitudes flocked to Baptism in the name of Jesus and very many for that name endured martyrdom it was an undoubted testimony that he was the true Messias VERS XII ãâã ãâã ãâã ãâã ãâã c. I am of Paul c. TO trace the original of this Schism we may have recourse to the twofold division of this Church into converted Jews and Gentiles which appears from their story Act. XVIII The Gentile part perhaps boasted the name of Paul and Apollo the Jewish that of Cephas and Christ. But of them again were divided into two Some of the Gentile partly reverenced Paul either alone or certainly above all others as their Father their Apostle and the first that brought in the Gospel among them however he preached plainly in a low style and not according to humane wisdom and art But some preferred Apollo before him as more profound more elegant and more quaint Doctor See Act. XVIII 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17.
evinc'd that Conscience may be at miserable trouble within it self and yet that person at most intire peace with God that his peace with God may be most undoubtedly sure when his Conscience doth most doubt of it But these would require the hour to begin again to have time to speak to them And indeed it may seem as mourning at a banquet of Wine to speak of an afflicted Conscience at a Feast of rejoycing II. And therefore having thus spoke to the negative I shall come to the positive and shew what it is to have Peace having shewed what it is not But when shall I begin and when end First a discourse of this subject must begin at the suburbs of Hell enmity with God and end in the highest Heaven the full enjoyment of him in glory Secondly it must proceed to shew the original of this enmity from the disjunction of sinful nature from the holy nature of God and from disobedience of life and will to the divine Will and Law And now thirdly it comes to Jerusalem the vision of Peace The thing it self what it is we may take up in two considerations briefly 1. It is a laying away and extinguishing of Gods hatred and enmity against a sinner 2. It is not only privately the laying aside the wrath of God but positively the flowing in of the love of God Moses prays to God Lord shew me thy Glory Oh! what a sight is it when the cloud of unbelief is over how lovely and sweetly does the Son of righteousness arise upon us But I give not the whole definition of Peace with God unless to God reconciled to man I add Man reconcil'd to God We may observe how the Holy Ghost expresses the great Reconciliation the main stress lies in the reconciliation of man to God Col. I. 20. God through the blood of the cross hath reconcil'd all things to himself He saith not hath reconcil'd himself to all things but all things to himself And in II Cor. V. 19. God was in Christ reconciling the world unto himself He saith not reconciling himself unto the World and vers 20. We pray you in Christs stead be ye reconciled unto God The great business is for man to be reconciled unto God Absalom unto David Here then is the main trial to know whether God be at peace with you see if you be at peace with him This is the Note in the Index and if we find it there we may be sure to find the other in the Book As he that looked Westward for the rising of the Sun saw it sooner guilding the tops of the Mountains than they that looked for it in the East So this is the best way to see whether God be at peace with us let us look back upon our selves and see how our Condition is towards God Some hold that the answer by Urim and Thummim was by the rising of the stones in the High Priests brestplate Though I am not of their mind yet I may allude unto it in the case in hand Look into thine own breast make thine observation thence see how thy heart stands affected towards God and by that thou mayest undestand what Gods Answer to thy Question is viz. Whether he be at Peace with thee A SERMON PREACHED AT HERTFORD Assise March 1660. REVEL XX. 4. And I saw thrones and they sat upon them and Judgment was given unto them THIS portion of Scripture out of which I have taken this Text is as much misconstrued and as dangerously misconstrued as any one portion of Scripture in all the Bible How much I shall shew you in the unfolding of it and how dangerously you may read in the late example of a handful of unhappy men who thought to have brought our great City but indeed brought themselves to a fatal end and untimely grave meerly upon the misconstruction of this Scripture I must therefore humbly crave your patience a little whilst I speak something for the discovery of the meaning of the context that so I may facilitate and plain the way to the understanding of the meaning of the words that I have chosen What work the Millinary and Fifth-monarchists make upon this place I need not tell you I would that matter were not so well known as it is To whom and to whose opinion I must do as he did in the story who when a great company of men were met together and wanted a head over them and had agreed that he should be their chief that could first espy the Sun rising the next morning whilst all the rest stood gazing into the East for that purpose one among them turned the clear contrary way and looked Westward and he espied the shining of the Sun on the hill tops before him sooner than they could espy the body of the Sun arising in the East before them So I to these men and their opinion They look forward and make account that the things that are here spoken of their accomplishment and fulfilling are yet to come I look backward and fear not to aver that the things here spoken of have received their accomplishment not long ago They look forward and expect that the 1000 years that are here mentioned are yet to begin I look backward and make no doubt that those 1000 years ended and expired above half a thousand years since And the reason of this difference between us is because there is propotionable difference between us about subjectum quaestionis the subject and matter that the Apocaiyptick here aimeth at He speaks up that great and noble Theme that all the Prophets so divinely and comfortably harp upon namely the calling of the Gentiles that they should come in out of their dark and deluded estate to the light and embracing of the Gospel and to become the Church and People of the living God This is the Theme of our Apocalyptick here and he speaks to it in seven particulars I. As to the way and manner that God used to bring them in that Christ the great Angel of the Covenant should by the power of the Gospel chain up the Devil that he should deceive them no more as he had done The mistakers I mentioned do either ignorantly or wilfully err about the subject handled here and construe it to this sense that the Devil should be bound by Christ that he should not persecute disturb and disquiet the Church as he had done but that all along these thousand years their should be only some time of peace and tranquillity and not one cloud of disquieture or disturbance by the Devil or his instruments eclipse it A sense as far from the Holy Ghosts meaning as the East is from the West There is not a word here of the Devils binding that He should not disturb the Church but of the Devils binding that He should not deceive the Nations ãâã ãâã ãâã ãâã ãâã let a Grecian Read the words and he will render them that He should not deceive the
the Numen of Rome which was by no means named or known before Rev. XIII 2. The Dragon gave it his power and seat For that Rome is there meant hath not only the consent of the Interpreters of old and of the Protestants at this day but even of the Romanists themselves if you will but allow them the distinction of Rome Heathen and Christian. And can any good thing be expected thence where the Dragons donation is the Founder of the power I doubt more truly than Constantines And can the Gospel but sind opposition there when there is such a power delegated from the great opposer For you read not of any revocation or alienation of that Conveyance of Power II. As to her Religion in after times and at this day give me leave to use the words written upon the wall of Belshazzers dining room Mene Mene Tekel Upharsin 1. Mene. Number the Doctrines of that Church and Religion one by one and how great a company of them will prove to be like those of the Jews but dreams of men lying under the spirit of slumber Universal Bishopship Primacy Infallibility Power to pardon Purgatory and Deliverance thence Transubstantiation and multitudes more of the like fancy the believing of which is but like his case in the Prophet that dreameth that he eateth and behold he is still hungry and dreameth that he drinketh but behold he is still thirsty and his soul fainteth in him 2. Tekel Weigh their Doctrines in the ballances of Scripture reason and impartial judgment and how great a company of them will prove again like the Jewish of no greater weight than fond traditions and the vain inventions of men even from the Chair wherein the King sitteth upon the Throne to the Souls in Purgatory or the servant behind the Mill. 3. Lastly Perez Divide their Doctrines that every one may have his part to whom it belongs and how great a share will fall to the unbelieving Jew and how great a share to the Apostatizer or him that once believed but was revolted and fallen away These two were the great Enemies and Opposers of the Gospel in the Apostles times before ever the Heathen Rome began to persecute it And these two if my conjecture do not very much deceive me made up the full measure of the stature of the Antichrist that the Apostles St. Paul and St. John speak of as extant in those very times The former the unbelieving Jew was the man in the Parable out of whom the unclean spirit was not yet cast The Apostatized Jew was he out of whom indeed that spirit had been cast but was returned with seven other spirits worse than himself and dwelt there again The former opposed the Gospel by inforcing against it the rites and ceremonies of the Law and justification by it The latter by that also as it would serve his turn but withal abusing the liberty of the Gospel against the Sanctification of it These were the Opposers of the Gospel before the Heathen Roman persecution began to meddle with it And when that ceased after long succession of time whether the same spirit and principles were not metempsychosed into Rome now grown Papal let any impartial Censure judge by comparing her strictness for Mosaick rites and the loosness of her Libertine Doctrines I am deceived if the Jubilee now coming speak not very fair and far toward the attestation of both these Mosaick strictness in proclaiming a Jubilee and Libertine loosness in indulging so easie pardons If mens practises speak their principles as this mans in the Text did we need not to âip so much into the principles of this Church elementing and indoctrinating to the opposing of the power purity and sincerity of the Gospel her practises do make them legible abundantly as written in Capital letters of fire and blood This days memorial gives evidence sufficient that I may not trouble you with raking into any more Which commemorates a design of cruelty and horror a design full of all subtilty of all mischievousness of all inhumanity that remote ages to come will hardly believe that a Church that takes on her to be the only holy Catholick Church should ever ââeed so horrid a monster And why so cruel against a harmless Nation What had we done that we must be so destroyed Abimelechs plea to God was Lord wilt thou also destroy an innocent Nation And God accepted his plea as good and would not destroy it But these men were deaf to any such pleading and an innocent Nation must perish because it was so innocent As all the crime of Abel that must cost him his life was that he was more righteous than his Brother so all our guilt was because we had the more righteous and pure Religion And therefore Mother and Child our Religion and we must perish together As God by fire sent from Heaven in the days of Elias did determine the question who was the true God the Lord or Baal so he by preventing this fire from Hell hath determined the question betwixt Rome and us which is the true Religion theirs or ours O! England happy in thy Gospel and Religion a Religion doubly lovely and beautiful Tirzah-like both because thou deservest the hate of such a people and because God hath so owned thee against thy haters Blessed be the great God of Grace and Truth that hath planted thee watered thee preserved thee and so shines upon thee And so may it grow and prosper and flourish and bring forth blessed fruit under the same influence of Heaven and let all the people say Amen Hallelujah A SERMON PREACHED AT Guildhall LONDON Jan. XXIV MDCLXXIV REV. XXI 2. And I Iohn saw the holy City the new Ierusalem coming down from God out of Heaven AND no wonder if there be a new Jerusalem when at the fifth verse of this Chapter God proclaims that he makes all things new And that new Jerusalem must needs be a holy City when it is sent down from God and comes out of Heaven And that holy City coming from Heaven could not but be a most lovely prospect to him that saw it when the old Jerusalem on Earth had been once so lovely that it was the glory and joy of the whole Earth Psal. XLVIII Who it was that saw it he himself tells you speaking out his name John by which I suppose there is none here but understands the blessed Apostle and Evangelist of that name though time hath been that some have dreamed of another John but no account could be given who he was or whence he came I shall therefore in this matter which I believe needs but little dispute now only say these three things I. That it is disagreeable to all reason to think that our Saviour when he intended to do some man so much honour and favour as to impart such noble and glorious visions and revelations to him as are recorded in this Book that he should pass by and skip over his own
Spirit had glossed upon the words of the whole Sanhedrin in vers 47 48. What do we For this man doth many miracles If we let him thus alone all men will believe on him and the Romans shall come and take away both our place and Nation If they grant he did so many miracles why were they afraid that men should believe on him Why did they not believe on him themselves And afraid the Romans should destroy their City and Nation if he were believed in Whereas their destruction was because they did not believe in him Truly Caiaphas said but truly of them though he aimed it at another sense Ye know nothing neither do ye consider No nor thou O Caiaphas neither For had they known they would not have crucified the Lord of life had they considered they had not brought that guilt upon themselves and the City that they did But in what sense he makes them so senseless is somewhat obscure Ye know not neither consider that it is expedient for us that one man should dye for the people and that the whole Nation perish not That they knew as well as himself that any States-man any reasonable man might know well enough that it was better to put to death a ring-leader of mischief as they took Christ to be than that a whole Nation perish That old Maxim in Politicks and reason Pereat unus potius quam unitas would easily be observed by less States-men than they And the one that they would have to dye they all agreed in but herein Caiaphas resolution seems to have out-vied theirs namely that whereas they were afraid to take Christ off for fear of the multitude he blusters through that doubt and scruple and would have it resolved that he must dye and be taken away So that in those words of his you may observe him speaking as a Caiaphas and as a Prophet As a wretched Caiaphas counselling the Sanhedrin not to fear or boggle at the business but resolve on it for it is expedient he should dye And as a Prophet or one inspired signifying that it was necessary Christ should dye for the preservation of that Nation that it should not perish namely those that believed in him and so for the preserving of all in other Nations that should also believe The former he spake and meant with all his heart to stir up the Bench to destroy Christ for all the danger of the multitude But this later he spake indeed but meant it not neither understood what he spake and therefore the Text tells us This he spake not of himself but being High Priest c. There had not been a High Priest a Prophet among the Nation for above four hundred years before and must Caiaphas now become a Prophet Nay the Jews tell us and they tell us truly that there had not been any Prophet at all in the Nation of so long a time and it is wonder God should now inspire such a wretch as Caiaphas They tell us that upon the death of Haggai Zechariah and Malachi those last Prophets the spirit of Prophesie left Israel departed and was no more In which they spoke just as Caiaphas does here very truly and very maliciously very maliciously because they would exclude the Apostles and Disciples of Christ from having the Prophetick spirit but withal very truly as to the space between the death of those last Prophets and the appearing of Christ and his Apostles There was not a man endued with the spirit of Prophesie in all that space of time nay not a man that did pretend to the spirit of Prophesie in all that time It is observable that about the coming of Christ many arose pretending themselves to be Christ or to be Prophets but ye find not that any from the death of Malachi had done so before And the reason was because the Prophet Daniel had so exactly pointed out the time of Christs coming that the Nation knew the time and expected it and when it came such Deluders then start up with such pretences because they knew there would be then a brave change of times But till that came they lay still convinced that the Spirit was departed and should not be restored till Messias coming What I speak there is clear proof for in the New Testament That they knew when Messias should appear is plain by these words Luke XIX 11. He added and spake a parable because he was nigh to Jerusalem and because they thought the Kingdom of God should immediately appear And by that concourse of all the Nation out of all Nations to Jerusalem Act. II. 5. being instructed by Daniel in his ninth Chapter of the compleat time of Messias sealing Vision and Prophesie and bringing in everlasting righteousness which he had pointed out to the very hour And that they were convinced of the departure of the Holy Ghost not to be restored till the coming of Messias appears plainly by the answer of those Jews at Ephesus Act. XIX 2. Paul said unto them have ye received the Holy Ghost since ye believed And they said unto him We have not so much as heard whether there be any Holy Ghost Not that they doubted at all of the being of the Holy Ghost but that they had learned with the whole Nation that the Holy Ghost was departed upon the death of those Prophets and they had never yet heard that he was restored The Jews say again that from that time there was no Urim and Thummim with the High Priest under the second Temple And there is confirmation for it in Nehem. VII 65. And the Tirshatha said unto them that they should not eat of the most holy things till there stood up a Priest with Urim and Thummim And the reason of its ceasing was because Prophesie was ceased For the Oracle by Urim as I once shewed you was given by the Priest being inspired and prophesying Now after all the long ceasing of Phrophesying in the Nation and of Prophesying among the Priest-hood for a Caiaphas to stand up a Prophesier seems something strange and what shall we say to it The Rhemists will resolve you the scruple with a wet finger if you will but believe them Will you give me leave to give you their Gloss upon the place Marvel not say they that Christ preserveth his truth in the Church as well by the unworthy as the worthy Prelates thereof the gift of the Holy Ghost following their order and office as we see here in Caiaphas and not their merits and person And they conclude How may we then be assured that Christ will not leave Peters seat though the persons that âecupy the same were as ill as the blasphemous and malicious mouths of Hereticks do affirm The assertion false and the inference ridiculous The assertion that Caiaphas prophesied by virtue of the order of his Priesthood being most false For none of that order had prophesied of four hundred years before And the Inference ridiculous And it
many thousand souls above the saving of his own one soul and so much desire the glorifying of Christ and his Grace in the salvation of them Thus doth he love the Lord his God with all his heart and with all his soul when he prefers the glorifying of his Grace before his own benefit And thus he loves his neighbour as himself nay more than himself when he prefers the good of their souls before his own It had been much if he had been willing to be imprisoned to be scourged to be killed for their sakes but what love could be more than to be willing to be accursed of Christ for them Ah Paul if thou be accursed from Christ thou art undone for ever If thou be separated from Christ it had been better for thee thou hadst never been born However the love of Christ constrains me whose blood and grace I would have glorified in these mens salvation and the love of souls constrains me too for I would not if I might redeem them upon any terms have so many to perish For the viewing of the words and the whole matter before us let us leisurely and more particularly consider of these things following I. The Apostle knew that the far greatest part of the seed of Israel his Brethren and Kinsmen according to the flesh was to be cast off by God and accursed by Christ for their disobedience and unbelief And this he knew well enough from the Scriptures of the Old Testament whatsoever he knew besides by revelation First That so infinite a number of them should perish and so small be saved the Scripture is so abundant in shewing that it is needless to cite places that speak it The Apostle himself cites two in Chap. IX 27. That of Isaiah Though the number of the children of Israel be as the sand of the Sea yet a remnant i. e. but a remnant should be saved And how little that remnant should be he cites another place of the same Prophet ver 29. Except the Lord had left us a very small remnant we had been made as Sodom and we had been like to Gomorrha Which you have Isa. I. 9. a small remnant like Lot and his family to escape the rest like Sodom and Gomorrha to be destroyed To the same tenor is that Isa. XVII 6. Gleaning grapes shall be left in it as the shaking of an olive-tree two or three berries in the top of the uttermost bough four or five in the outmost fruitful branches thereof But gleanings but two or three berries but four or five olives of the bearing of a whole tree And that Jer. III. 14. I will take you one of a City and two of a Tribe and will bring you to Zion One of a City is but a small number to a whole City two of a family or a Tribe but a pitiful quantity to a whole Tribe And yet only so small a remnant that must be brought to Sion How great then is the quantity of them that perish Nay if we should take that literally which you have Revel VII Twelve thousand sealed of every Tribe an hundred forty four thousand in all yet how small a number is this in comparison of the thousands of thousands of the seed of Israel that was scattered through the whole world As that account in the days of Elias of seven thousand that bowed not the knee to Baal was small to the many hundred thousands that were in all Israel So likewise saith our Apostle There is a remnant and but a remnant at this present Chap. XI 5. And if we compare how many thousands of Israel there were that never would receive the Gospel and how many thousands that having received it revolted from it we shall find an infinite number perishing in unbelief and apostacy in comparison of those that believed and were saved To omit how many millions of them have perished in unbelief and obduration and so have perished all along these sixteen hundred years This goes to the very soul of our holy Apostle to see so vast a destruction of his people and Nation Let us take some glimpse of his prospect from the story of a slaughter in the East-Indies a Tyrant caused all the Inhabitants of a great City and Country about it to the number of six hundred thousand to be fettered in chains and manacles and to be laid so bound in a great plain and thither he comes himself and at his command his Souldiers slay that vast number of people at one clap What a sight had been here for a tender heart Six hundred thousand throats of men women and children cut at one instant Our tender hearted Apostle is looking upon a prospect of slaughter incomparably beyond that for sadness though that were sad enough and enough again If you regard slaughter of bodies those of his Nation outvied the number of these that were slain Here were Six hundred thousand but at the taking of Jerusalem Eleven hundred thousand perished by sword pestilence and famine besides almost an hundred thousand taken captives But secondly It is not the perishing of bodies that he mourneth over but the perishing of souls A whole Nation scattered over the whole earth and so perishing by thousands of thousands soul and body to all eternity It grieves him to the soul to look upon such a numberless slaughter of souls perishing and going to eternal flames His whole Nation to become a Calvary a place of sculs of ruined souls perishing in blindness and unbelief According to that Isa. LXVI ult He goes forth in his meditation and looks upon the carkasses of those that had so rebelled against God and thinks of their worms never dying and their fires never quenched And the thoughts of this pierceth his soul through and through as with a sword that he thinks Jeremies wish too low and little for him Oh that my head were a fountain and my eyes cisterns but he takes a deeper sigh and a deeper wish I could wish to be accursed from Christ c. II. Is it only the vastness of the numbers that were to perish that he looks upon with so much regret and yearning of bowels That is not all but he cannot but observe also the sad manner of their perishing viz. under a peculiar quarrel of Christ against them and a special curse and vengeance upon them This very Apostle denounceth the doom and equity of it in that passage 1 Cor. XVI 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha Or Accursed at the Lords coming Which direful thunderbolt that it is directly and more especially levelled and aimed at that Nation may be collected partly because he useth their own language to speak it in Maran Atha and chiefly because no people under Heaven did less love the Lord Jesus or so much hate him The word Anathema that he useth there he useth here there denouncing a curse upon that people and here wishing a curse upon himself
Pag. 366 Abila Lysaniae so called because it had been a City in the Tetrarchy of Lysanias was in Câlo-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
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 ãâã 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 Ephâaim 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 Canaanitâsh 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
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 ãâã ãâã ãâã ãâã ãâã 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 Ginâa 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 ãâã ãâã ãâã ãâã ãâã to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52
these Men pointed the Bible it savours of the work of the Holy Spirit 73 34 Rachab supposed to marry Joshua famous among the Jewish Writers 97 Rain former and later what 409 Raka a word used by one that despiseth another in the highest scorn 141 Rakkath a fortified City from the days of Joshua 67 Rama was the Name of very many Towns in the Land of Israel because they were seated in some high place Page 80 Ramah and Ramathaim Zophin there were two of the Name whence derived 41 Ransom or Attonement for Souls how much and for what end p. 1204 1205 1208. At what time it was paid p. 1205. Why the Poor therein was to give as much as the Rich. p. 1207. And why the Poor in Worldly matters gave more than the Rich did in those that referred to God 1207 Retaliation it's Laws 150 151 Ravens which brought bread and flesh Morning and Evening to Elias are supposed to be the People of Orbo 317 Ravished Saint Austin's determination about chaste Matrons and Virgins Ravished by the Enemy when they broke into the City what 1098 Readers of the Low part of their work 803 Reason the mysteries of Divinity not contrary to it how to be understood 1103 Redemption or new Creation was performed on the day Adam was created 1325 Refuge Cities of Refuge their Number and Names 47 48 Regeneration what kind of Regeneration the Jews thought to be necessary to Proselytism 533 Region round about Jordan what 298 299 Registers or Scribes of the Sanhedrim were two the one sat on the right the other on the left hand one wrote the votes of those that quitted the other of those that condemned 337 Religion the Religion of the Pharisees Sadducees and Esseans was not the National Religion of the Jews but Sects and Excrescences from it p. 1036. Christ sets himself against them that set themselves against Religion p. 1164. The Principles of the Traditional Religion of the Jews made them Crucifie the Lord of Life p. 1175. What Religion the Devil hath most reason to hate p. 1177. And which is the best and what it is p. 1177. Which is the true Religion A difficult Question two marks of it p. 1176 1177. The Jewish Religion was very corrupt under the second Temple p. 1199 1200. The Romish Religion comes very near to Judaism p. 1200. Whether a Man may be saved in that Faith that is in the Religion of Rome doubted p. 1202. Some maintain that a Man may be saved in any Religion or Opinion so he live but honestly towards Men and devoutly towards God 1279 Rempham or Rephan what 673 Renting of Cloaths what 263 Repentance a Doctrine highly fit for the Jews when it was preached to them by John the Baptist The Schools of the Pharisees did ill define Repentance p. 113. The Jews supposed the Redeemer was to come at a time when Repentance was to be p. 114. Repentance not to be put off till death p. 1227. There is nothing more desirable to God Christ and Angels than the Repentance of a Sinner p. 1269. What it is that moves God Christ and Angels to desire this p. 1270. Repentance is the gift of God as well as Pardon p. 1277. The Rule to arrive at Repentance is to take Gods time as well as way 1277 Repetition of the same words in Prayer how practised condemned by Christ. 157 Rephaims what 363 Reproof and Excommunication what they were with the difference between them 747 Resurrection the first Resurrection what 1233 1235 Resurrection of Christ the Epoche of the Messias is stated from the Resurrection of Christ. p. 180. The Resurrection of Christ shews him to be the Messiah p. 691. How it argues and gives assurance of the last Judgment p. 1105. Christ Resurrection and the Creation whether the greater work 1330 Resurrection of the dead was in the days of Ezra denyed by some p. 216. How it is proved out of the Old Testament by Rabban Gamaliel p. 541. How the Sadducees came to deny the Resurrection from the dead p. 542. The Jews looked for the Resurrection from the dead p. 549 552. It is proved out of the Talmud p. 702. Proved out of the Law p. 787. Resurrection and last judgment proved p. 1101 1102 1103 c. The objections of the Sadducees and Atheists answered p. 1101 c. Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1236 1237. Denyed by the Sadducees Page 1282 c. Resurrection of the Saints expected even by the Jews at the beginning of the Kingdom of the Messias 269 Revelation Prophesie Utim and Thummim were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Rhinocorura a River of Egypt what 9 291 Riches worldly Riches and grandure countervail nothing with God 1210 1211 1212 Righteousness why Alms are taken for Righteousness p. 153 c. Righteousness inherent and justifying 504 505 Rings of the Altar what and for what use 33 34 Robbers were very numerous among the Jews and did strange mischiefs how there came to be so many of them 267 268 362 Rock for Christ not Peter 205 Roman Empire when it began p. 388 389. When and how it was measured p. 389. When and how taxed 389 390 Romanists and Jews how they may be said to be yoak-fellows 1110 Romans there were Garisons of them dispersed over the Land of Israel what they were p. 324. The Romans are brought in by the Jewish Writers owning themselves and boasting of their being the Children of Esau or Edom and shew that Esau ought to rule over Jacob. p. 694 695. The Epistle to the Romans when and where it was written by Saint Paul 1051 Rome is put for Edom. p. 292. Rome guilty of our Saviours death as much as Jerusalem p. 1109. It is also guilty of Apostasie p. 1110. Part of the character of Rome at this time as referring to England p. 1165 The proper Name of Rome say Roman Historians is a Secret p. 1165. The Tutelar Deity of it also unknown p. 1166. Rome is the Devils Seat his Deputy and Vicegerent p. 1166. Rome commissioned by the Devil to fight against Christ his Religion and People p. 1166 1167. When first and last spoke of in Scripture p. 1168. Rome Heathen could not be Antichrist because the character of Antichrist is Apostasie p. 1168. Rome Papal hath exceeded Rome Heathen p. 1169. Rome is ever spoken of in Scripture with a black and dismal character p. 1199. Rome and the Religion thereof comes very near to Judaism p. 1200. Whether a Man can be saved in the Faith that is in the Religion of Rome doubted p. 1202 Rome compared with the Old Jerusalem State 1200 Rule God's extraordinary Actings are not Mens ordinary Rule 1276 Rulers the false Logick of those who are for no Rulers over them but King Jesus refuted 1060 S. SABBATH when it ended p. 166 167. The Jews ate nothing on the Sabbath till the Morning Prayers of
of the Souls of Men after death believed by the Jews 1283 Spirit of Prophesie and the Holy Spirit ceased from Israel from the death of the later Prophets p. 802. The false pretenders to the Spirit how they may be discovered p. 1046. Spirit of Revelation not necessarily inferred or begotten by any degree of Holiness whatever the truth of this proved at large p. 1046. The Spirit of Holiness and the Spirit of Revelation how they differed p. 1046. The Spirit of Sanctification how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit p. 1150 1151 1152 c. Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Saints in Glory have not the Spirit p. 1150. How the Spirit worketh by the Word The having of it implies not perfection p. 1152. The several conditions of having the Spirit p. 1151 1152 c. The Spirit never leaves them that have it p. 1153. To have the Spirit implies not the Gift of Prophesie p. 1153. The difference between the Spirit of Sanctification and Prophesie p. 1154. The Enthusiasts about every one having the Spirit and the ground of it refuted p. 1156. The Spirit of Prophesie and Revelation and the Spirit of Grace and Holyness are greatly differing p. 1290. The Spirit of God can and does overpower the Hearts Tongues and Actions of Men so as to serve the design of God's Glory 1290 1291 1292 Spirits unclean what p. 175. Spirits evil and unclean the Jews supposed the first inflicted Diseases the second haunted Burying places p. 441 442. Spirits Angels and Demons distinguished among the Jews p. 483. The Sadducees denied the being of Spirits p. 1282 1284. Spirits and Angels how distinguished Page 1283 Spittle was accounted wholsom by the Jews for fore Eyes 570 Stationary Men what 278 Stock of Israel to be of the Stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Stoned what sort of Persons or Criminals were to be stoned among the Jews 579 746 Stoning and other executions were without the City and why p. 266. How performed p. 349. The whole proceeding of it among the Jews 675 Strangled things what the meaning of the Apostolick Prohibition concerning them 697 Strato's Tower what 54 Streets some were memorable in Jerusalem 34 35 Stripes what number Malefactors were to be beaten with and what kind of Scourge 439 Subterraneous places as Mines and Caves were in the Land of Israel 88 Swearing among the Jewish Doctors little set by unless it amounted to forswearing 148 149 Sychem the Metropolis of Samaria called Neapolis the Jews in scorn called it Sychar 52 53 Synagogue or Synagogues a Synagogue was only formed where there were ten Learned Men of which number Three bore the Magistracy the next was the publick Minister of it called the Angel or Bishop then three Deacons or Almoners the eighth Man was the Interpreter the two last less known p. 132 to 134. Synagogue days were the seventh second and fifth in every week Synagogues were anciently builded in Fields but following times brought them into Cities and built them higher than the rest of the Houses every one was to frequent them at the stated times of prayer p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law there was also Prayer Catchising and Sermons in the afternoon a Divinity Lecture p. 135 136. There was a Synagogue in the Temple p. 395. In the Synagogue they read standing up p. 405. He that read was appointed by the Ruler of the Synagogue and called Maphtir and was to read one and twenty verses p. 406 Christ read and expounded as was usual in that Synagogue of which he was a Member p. 406. The Minister of the Synagogue kept the Sacred Books and brought them out to be read when the company was met together p. 407. A Synagogue might be made of a dwelling House an Heathen might build a Synagogue p. 413 414. The Synagogue Minister or Bishop of the Synagogue and Ruler how differing p. 172. There were in Jerusalem four hundred and sixty Synagogues or four hundred and eighty as say others p. 35 664. Synagogue of the Alexandrians what p. 36. In every Synagogue there were three Magistrates who judged of matters of contest arising within the place p. 179 180. Whether lawful to alienate a Synagogue from a sacred to a common use 664 Syriack or Aramtan Language under the second Temple was that which went under the Name of the Hebrew 659 Syrophenician what 202 T. TABERNACLE of the Levitical Priesthood why those that serve there have no right to eat at the Altar that Christians have Page 1264 Tabernacles the Feast of Tabernacles the preparation for it and the parts of it p. 554 555. How and wherefore the eighth Day was computed great by the Jews 559 560 Tabernae or Shops where things were fold for the Temple where situate 512 Tabitha is of eternal memory in Acts 9. and in the Pages of the Talmudists p. 18. Every Maid Servant of Rabban Gamaliel was called ãâã ãâã ãâã ãâã ãâã i. e. Mother Tabitha p. 18. Tabitha Kumi what it signifies 342 Table Gesture or the manner of the Jews sitting there with the form of the Table 595 596 Table second The Commands of the Second Table chiefly injoyned in the Gospel and why 1064 Tables of Mony Changers in the Temple which our Saviour overthrew what 1204 Tabor was not the Mount where Christ was transfigured p. 346. Mount Tabor what and where situate 495 c. Talent what 468 Talith was a Cloak which the Jews used to wear made of Linnin 355 417 Talmud of Jerusalem and it may be the Talmudick Mishna was written at Tiberias p. 72 73. The Jerusalem Talmud is like them that made it 73 74 Tamar and Engedi are the same 7 Tarichet was a City thirty furlongs from Tiberias 71 Tarnegola the upper called Gebar or Gabara by the Rabbins 77 Tarsus was a famous Greek Academy 644 Tauros a Mountain where situate 516 Teachers of the Law and Lawyers what p. 433 434. Teachers used to sit down when they had done reading while they taught 689 Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues in Streets and ways 410 Temple of Jerusalem ten wonders referring to it p. 21. It s breadth and length p. 33 34. In easing nature within the view of the Temple though at a great distance immodest Parts were to be turned the contrary way p. 41. There was a constant Market in the Temple and Shops for that end p. 224. Some hints of the condition of the Second Temple p. 512 513 514 How long it was in building by Solomon Zorobabel and especially by Herod p. 529 530. How much the Second Temple came behind the first p. 530. There were three Temples one at Jerusalem another on Mount Gerizzim and a third in Egypt p. 540 541. The Second
construe it according to their own ignorance and to frame stories upon it according to their construction I shall give but one Example and that big enough for many viz. that huge story of John the Evangelist his being boyled in scalding oyl and yet not kild and when buried at Ephesus yet his grave beating as if he lived within it If you trace to the proper spring head you will find it founded upon ignorance of the meaning of those words in XXI John 22. If I will that he tarry till I come what is that to thee Which were mistaken when first spoken as if that Apostle should not dye I might speak how ignorance in other Stories and Sciences hath brought in multitudes of falsities as Domitians killing Davids line c. A second original is over-officiousness of the Relator And that hath outshot the other many bow-lengths Ignorance hath bred its thousands but this its ten thousands The undoing of History is the overdoing When Historians over-sedulous and over-officious to advance the honour of Religion and religious men have thought they could never say enough and said they cared not what and like Poets have never thought enough said till so much is said as none can believe I shall give but one example and that in the very beginning of Ecclesiasticul History Menologia Surius c. will afford thousands The example is this that there is hardly one named in the New Testament with any credit or without a brand but in Ecclesiastical Story he is made either a Planter of Religion in some Country or a Bishop or a Martyr or all See Dorotheus his Synopsis and other Histories of those times and you will find this so Now this is not true neither is it from Ignorance nor indeed from their believing it was so who first asserted it but from officiousness to do these men honour that they might have more than bare naming in the New Testament There is a particular fabulousness in Ecclesiastical History that I know not whether to refer to ignoronce or this or to make it a mungrel of both Such as that That Christ laid in a manger betwixt an Ox and an Asse because it is said Esa. I. 3. The Ox knoweth his owner and the Asse his Masters crib And that That the wise men Matth. II. were three Kings because it is said Psal. LXX 10. The Kings of Tarshish and of the Isles shall bring Presents the Kings of Sheba and Seba shall offer gifts Whether this was the effect of ignorance or officiousness or both its Father was an Amorite and its Mother a Hittite Thirdly A third original of this is studium partium favour to a party This is officiousness sworn and engaged to a side What this hath done in all stories he knows but little of story that hath not observed Officiousness to Religion in general and to good Men in general who were unknown and unrelated to hath done much this more When Writers in their Relations were minded to honour singular places persons actions t is hard to find them keeping within bounds He is an Historian indeed that can keep ab odio procul favore free from envy and affection especially when he writes near that time of those persons and actions which he writes of When I read Eusebius de Vita Constantini and Sozomen and Julian in Coesaribus De Constantino I cannot but be suspitious on both hands that studium partium odium favor have made the contrary parties lay on so much black and white that it is impossible to discern the true visage Thousands of such Relations thus tainted might be produced Hence are more Martyrs in the Calendar than ever were in the World and more miracles than ever men of reason especially that knew Scripture did or well or can believe But to pitch near the case in hand How hath it ever been a partiality and Studium sui in Countries and Cities to father their original upon some transcendent person or other the Heathens on some Deity So Livy Datur haec venia antiquitati ut miscendo humana divinis primordia urbium augustiora fiant Christian Cities or Countries have the like ambition to refer the original of their Religion to some chief Apostle Saint or Martyr Fourthly A fourth origine of falshood in Ecclesiastical history is Animus decipiendi a mind and purpose to deceive And this hath been sometimes done pia fraude out of an holy craft because histories do affect and men are led by example And therefore if Piety and Religion be promoted no matter whether it be done by truth or falshood But sometimes this hath been done impiissima impudentia out of a most wicked shamelesness Some there have been who have made it a trade to impose upon the belief of mankind either to amuse mens minds or to abuse them or to interrupt their study and believing of better things II. Now which of these four originals shall we refer this opinion unto It is no doubt but animus decipiendi in this last and worst sence hath maintained that St. Peter was at Rome but that was not the first cause of that Position Therefore let us try the Original of it by the three forementioned First Might it not be occasioned by ignorance and misconstruction of Scripture To make this appear the more probably to be a cause of it let me preface these few things 1. That from the death of Peter to the asserting of this opinion by authors of less suspition was not an hundred and fifty years 2. Observe that the Scripture is silent of the place of Peters death unless it be to be collected from hence 3. Credulity in those times was better cheap partly because deceit was not then suspected nor discovered partly because neither were Copies of the New Testament so common nor generally were men so well versed in them 4. How easie was it to misconstrue this place and take Babylon to signifie Rome and so to use it as an argument to confirm Peters being there And this mistake might be the original of that opinion But however this might administer some occasion to this error I should ascribe more influence to the two other things before mentioned viz. Officiousness to Peter and a study to advance Rome For observe First In story we find that the Church of Rome was always much spoken of and of great authority And Secondly Observe therefore how History that it might dignifie that Church in respect of its Original hath brought Paul and Peter to be martyred at Rome and John near it and he undoubtedly had been brought thither and Martyred had not the misconstruction of Joh. XXI 22. hindred supposing from that Text that he never died I presume James would have been brought thither too but that Josephus had prevented it by his story relating he was slain at Jerusalem And Ignatius is brought thither from Antioch Thirdly It was thought an honour to have such Patrons And Rome being chief
City officiousness of story must do something more for the Church there Every place almost had had Paul for their Founder it was fit sure the Church at Rome should outvy others as being the nobler place therefore Historical officiousness brings Peter thither also For that Church strove for dignity of place before it did for superiority of Episcopacy And upon this account t is like it was invented that the Minister of Circumcision Peter as well as the Minister of Uncircumcision Paul was brought thither II. Now whencesoever this opinion sprang it was a chief prop for this argument That Rome is called Babylon by John in the Revelations True and good cause but Peter had not so good cause to conceal its name Plin. lib. III. cap. 5. Romae nomen alterum dicere arcanis ceremoniarum nesas habetur It might be too homely to say John was imprudent in concealing the name of Rome under another but rather it had been danger in him to have called it by its name at that time when he spake such things of its Wickedness and of its Judgments it might have indangered himself and the Christian cause to have spoken out what City he meant Rome reigning and raging then as it did Now Peter had no such cause What was there in his Epistle or in himself but he might call Rome Rome when he would speak of it Paul doth and why not Peter He deserved not to be Bishop of Rome if he would not call it Rome Therefore Babylon here is to be properly taken viz. for Babylon in Chaldea And to clear it I shall only use two arguments or demonstrations First Peter was the Minister of Circumcision and what had he to do at Rome the chief City of the Gentiles Paul was there justly but if Peter had been there he would have been in Pauls line Herein he held agreement with Paul II. Gal. 9. He with James and John gave to Paul and Barnabas the right hand of fellowship that these should go unto the Heathen and they unto the Circumcision T is true there were some Jews in Rome but they were but an handful in comparison not a fit company to ingage the Minister of the Circumcision to come thither to live and dye there But rather on the Contrary But Babylon was one of the greatest knots of Jews in the world Scan that Prophesie Esa. XIX 23. In that day shall there be an high way out of Egypt to Assyria and the Assyrian shall come into Egypt and the Egyptian into Assyria and the Egyptians shall serve with the Assyrian In that day shall Israel be the third with Egypt and Assyria Compare this with this story In Judea were Jews none doubts In Egypt there were no small number of Jews likewise because of Onias his Temple Now Assyria should be as Egypt replenished with Jews Of which Country Babylon was a part And since the ten Tribes and the two had been carried away Captive unto these Countries in former times no doubt there were now no small remainders of them there And then take Peter chief Minister of the Circumcision in Babylon and he is in the midst of the Circumcision Need I shew how there were multitudes of Jews in Babylon that returned not with Ezra Need I tell you that in that Country there were three Jewish Universities Or need I speak how there were ten Tribes scattered in Assyria Then how proper was it for Peter to have been there Secondly The word Bosor in 2 Pet. II. 15. speaks Peter in Babylon What would they think of it to whom he wrote if he wrote from Rome But if from Chaldea it was the Idiom of that Country Bosor was the name of the place whereof Balaam was ãâã ãâã ãâã ãâã ãâã Balaam of Bosor But in XXII Numb 5. it is called Pethor Pethor being turned into Bosor by a change of two letters ordinarily done by the Jews in those times their language being now degenerated into Syriac viz. ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã So that ãâã ãâã ãâã ãâã ãâã in the Hebrew was sounded ãâã ãâã ãâã ãâã ãâã by a Syrian And Peter speaking in the Dialect of Babylon it is a fair conjecture he was at Babylon when he spake so I shall not add more every argument that is used to prove Peter was not at Rome is some argument for this that we are upon viz. That he was at Babylon And the Consideration that Peter ended his days at Babylon is very useful if my judgment fail not at the setting out of Ecclesiastical story I only add one thing that if Philostratus or his intelligencer Damis spake true of Apollonius Thyaneus his being at Babylon this calculation of time shews that he was there when Peter was there And I doubt not but if Babylon had been rightly and clearly construed the officiousness of History would have had a story of his contestation with Apollonius as it hath with Simon Magus And so II. We are come to the second thing observable in the words That there was a Church at Babylon I will not insist on the word ãâã ãâã ãâã ãâã ãâã whether it is to be taken for the City or the Country As for the word Church t is not in the original but only ãâã ãâã ãâã ãâã ãâã But Translations generally say Church and I know not what word else could come in unless ãâã ãâã ãâã ãâã ãâã the Dispersion used vers 1. of the Epistle and then there is this parity They to whom he writes are ãâã ãâã ãâã ãâã ãâã the Dispersion and the Elected and so are these among whom he is Under these two words ãâã ãâã ãâã ãâã ãâã and Ecclesia the Dispersion and the Church joyned we may best come to take up the force of the word ãâã ãâã ãâã ãâã ãâã elected together And here again I shall as I did before make two or three Historical Observations I. That the Jews were scattered before Christ is not so hard to prove as just to be wondred at In which respect there was no Nation like them How they were scattered in the Nations nearest Judea in Scripture it is plain how in all parts of the Eastern Empire of Babylon Media Persia you may read Esth. III. 8. Haman said unto King Ahashuerus There is a certain people scattered abroad and dispersed among the people in all the Provinces of thy Kingdom meaning the Jewish people How in the Western parts ãâã ãâã ãâã ãâã ãâã the dispersed of the Gentiles Joh. VII 35. is apparent in Scripture likewise and all other Writers In a word all stories speak of Judaei intra Romanum imperium Jews within the Roman Empire even in all places and Dion of Judaei extra Romanum Imperium Jews without the extent of the Roman Empire that assisted against Titus II. As this was an extraordinary thing so there was an extraordinary work of God in it Gods work appears in