Joseph was sold and some after the story of the thirty ninth Chapter that Judah requital for his sale for he had the chief hand in it might be shewed assoon as his selling of him is related Judah was married before Joseph was sold and Er and Onan were also born before as was observed erewhile therefore the first words of the Chapter At that time are not to be referred to the next words going before in the preceding Chapter concerning Josephs sale to Potiphar but are of a more large extent as that Phrase and the Phrase In those days are oft in Scripture It linketh Josephs selling and Judahs miscarriages very well together that it might be shewed how he was punished in his children that had been so unnatural to a brother and Josephs not sinning with his Mistress and Judahs sinning with his daughter-in-law do help to set off one another towards such an observation The four eldest sons of Jacob fell under foul guilt and so repentance and mercy are taught and shewed in their conversion CHAP. XL. World 2287 Isaac 179 Iacob Ioseph 28 JOSEPH expoundeth his two fellow prisoners dreams and like the two theeves with Christ the one is saved and the other condemned One of these when Joseph said to him Remember me when it shall be well with thee forgat him but one of those when he said to Christ Remember me when thou comest into thy kingdom was not forgotten Thus as the telling of two dreams had brought Joseph into misery so this expounding of two dreams will prove in time a forwarder of his delivery as yet the Butler fills and drinks wine in bowles but is not grieved for the affliction of Joseph as Am. 6. 6. World 2288 Isaac 180 Iacob 120 Ioseph 29 ISAAC dieth and Jacob and Esau are friends and bury him read Chap. 35. ver 28 29. and ruminate upon how Esau is changed from what he said Chap. 27. 41. CHAP. XLI Iacob 121 Ioseph 30 JOSEPH expoundeth Pharaohs dream compare Dan. 2. Seven Iacob 122 Ioseph 31 Iacob 123 Ioseph 32 years famine begin Joseph treasureth up corn hath Manasseh Iacob 124 Ioseph 33 and Ephraim born to him within these years of an Egyptian Lady Iacob 125 Ioseph 34 Iacob 126 Ioseph 35 How looks his wretched Mistress upon him now if she be alive Towards Iacob 127 Ioseph 36 the latter end of the seven years famine or thereabout Pharez Iacob 128 Ioseph 37 hath HEZRON born to him CHAP. XLII World 2289 Iacob 129 Ioseph 38 THE first year of famine Josephs brethren bow to him for corn as their sheaves of corn had done to him in his dream CHAP. XLIII XLIV XLV XLVI XLVII to Vers. 13. World 2290 Iacob 130 Ioseph 39 THE second year of famine Benjamin is brought by his brethren World 2291 into Egypt he is now the father of ten children The feasting of Josephs brethren was the better to pretend the stealing of a silver bowle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 44. 5. for which Joseph would make a very narrow search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a man as he that was in so high a place could make a very strict inquiry ver 15. Jacob goeth down into Egypt with seventy souls himself and Joseph and his two sons being counted in the number The Septuagint have added five more viz. Machir Gilead Shutelah Tahan Eden from 1 Chron. 7. 14 20. c. Followed by Saint Luke Acts 7. 14. Jacob and Joseph after thirteen years distance met Jacob presented before Pharaoh and the King asks no other question then about his age It was news in Egypt to see so old a man Jacob is now 130 years old and now just the half of the 430 between the Promise and delivery out of Egypt are passed see Exod. 12. 40. Gal. 3. 17. They had been taken up in these parcels five and twenty years after Abrahams coming into the land before the birth of Isaac sixty years of Isaacs age until the birth of Jacob and now Jacob is an hundred and thirty the sum of all 215. And now to the coming out of Egypt we must count 215 more and that count must lead us on thither CHAP. XLVII from ver 13. to the end and CHAP. XLVIII World 2299 Iacob 131 Ioseph 40 Years of the Promise 216 THE third year of famine Iacob 132 Ioseph 41 Years of the Promise 217 The fourth year of famine Iacob 133 Ioseph 42 Years of the Promise 218 The fifth year of famine Iacob 134 Ioseph 43 Years of the Promise 219 The sixth year of famine Iacob 135 Ioseph 44 Years of the Promise 220 The seventh year of famine Joseph buyeth all the land of Egypt for Pharaoh He feedeth Ioseph 67 Years of the Promise 243 his father and family seventeen years before Iacob 136 Ioseph 45 Years of the Promise 221 his fathers death Iacob 137 Ioseph 46 Years of the Promise 222 as his father had nourished him seventeen years before his sale The Iacob 138 Ioseph 47 Years of the Promise 223 children of Israel grow numerous and into multitudes even before Iacob 139 Ioseph 48 Years of the Promise 224 Jacobs death he adopted Josephs two sons for tribes he bestoweth Iacob 140 Ioseph 49 Years of the Promise 225 the portion of land upon Joseph that he had first bought of the Shechemites Iacob 141 Ioseph 50 Years of the Promise 226 Chap. 33. and was after put to recover it out of the hand Iacob 142 Ioseph 51 Years of the Promise 227 of the Amorite with his sword and bow who had usurped it and Iacob 143 Ioseph 52 Years of the Promise 228 seized upon it in his absence after his departure thence to Bethel and Iacob 144 Ioseph 53 Years of the Promise 229 Hebron He sweareth Joseph to bury him in the land of Canaan Iacob 145 Ioseph 54 Years of the Promise 230 with his fathers Abraham and Isaac Thus is the birth-right clearly Iacob 146 Ioseph 55 Years of the Promise 231 passed upon Joseph when his two sons are taken by Jacob as Simeon and Levi and when the land is bestowed on him for inheritance CHAP. XLIX L. World 2315 Iacob 147 Ioseph 56 Years of the Promise 232 JACOB dieth having first blessed all his sons even every one Ioseph 57 Years of the Promise 233 of them A blessing is to be found in his passages to Reuben Ioseph 58 Years of the Promise 234 Simeon and Levi of whom he speaketh the bitterest things His Ioseph 59 Years of the Promise 235 words throughout concern the future events and occurrences of the Ioseph 60 Years of the Promise 236 tribes most especially for he professeth to tell them what shall befall Ioseph 61 Years of the Promise 237 them in the last days Ioseph 62 Years of the Promise 238 That Reuben should have Jether seeth vejether gnaz a remnant of Ioseph 63 Years of the Promise 239 dignity and a remnant of strength for he was to lead the field in the wars of Ioseph 64 Years of the
have part in Christ and his glorifying God by obedience Here are the reasons of the joy in Heaven when a sinner repents Because a Soul is delivered from Satan Because there is one come in towards the making up of the Body of Christ and to the glorifying of God and his Word and his Son and Grace I might enlarge copiously upon all these particulars Now though there be such joy in Heaven for a sinners repentance upon these reasons yet can we not think for all that joy that men should be brought to repentance that either despise such means or are far from applying themselves to them Upon theâ—e things that we have hitherto spoken we may the better judge of our Saviours comparison here of more and less rejoycing over a penitent sinner and a just person A person that hath followed righteousness from his youth this man is not lost to God because he hath always been in his ways But a person that never came into the ways of God and hath always been extravagant that man is as yet lost to God He is twice or thrice lost in Adam in himself and by both lost to God Now when such a person as this repents and turns into the ways of God Oh! how is God and Christ delighted and well pleased to see such a conversion Not but that God tenders the soul of a Just person as well as such a Penitents but by how much the greater and more apparent danger he is delivered from the more is God as I may speak affected with his Deliverance and his own Grace and Word is the more apparently glorified in such a Deliverance A SERMON PREACHED upon LUKE XXIII 42 43. And he saith unto Iesus Lord remember me when thou comest into thy Kindom And Iesus said unto him Verily I say unto thee To day shalt thou he with me in Paradise OUR Saviour upon his Cross was like Joseph in his Prison in regard of this circumstance that he was between two Thieves that had offendded against the Law of the Land as Joseph was between two Servants of Pharaoh that had offended against the Law of the life of their Master One of these Delinquents was delivered and the other Executed as one of these Thieves is saved and the other perished But here is a very great difference and discord that Joseph intreats one of these Offenders to remember him when it should be well with him but he forgot him but here one of the Offenders intreats Christ that he would remember him when he came into his Kingdom and he does it and forgets him not O! Who would not love thee O thou King of mercies though the King of sorrows that forgetest thine own tortures to remember a poor Petitioner and mindest not the wrecking of thine one Cross to take care of another souls deliverance And who would be ashamed nay who would not triumph in a Crucified Jesus that evidenceth such Salvation in his very Crucifying That in the deepest of his shame and in the highest of his pain and greatest of his weakness shews such pity such strength such deliverance towards a poor wretch when there is but a span betwixt him and destruction when the roaring Lion had him in his mouth and it was but three or four hours journey to have got him into his Den. But in comes this great deliverer in the very needful nick of time and in the midst of all his weakness and anguish he wrings the Lamb out of the jaws of the devourer and secures him Verily I say unto thee to day shalt thou be with me in Paradise For the construction of the words only these two carry some difficulty with them One in the Thief 's Petition What he means by Christs Kingdom And the other in Christs Answer What he means by Paradise The former we will refer to speak to afterwards and indeed the explication of the later will explain the former But as for the later who shall explain it to us If you will believe some they will make it something different from the highest and happiest Heaven though if the Apostle were wrapt into the highest Heaven he saith he was taken up to Paradise But here you must believe that our Saviour spake according to the common notion and apprehension of the Nation and our surest way to understand it is to take the sense in which they understood it In their Writings they commonly speak of The Garden of Eden which speaks but the same thing with Paradise and that what they meant by it was the place and state of the Blessed may appear by these two things I. That they constanly oppose it to Hell or Gehennah Instances out of their Writings might be given numberless Their explication of those words of Solomon may suffice Eccles. VII 14. God hath set the one against the other that is say they the Garden of Eden and Gehennah i. e. Paradise and Hell Now as Hell in their construction was the place of the wicked and damned in torment so Paradise on the contrary in their construction was the place of the righteous and blessed in glory And II. This appears in their Writings more plain in that they tell us that Abraham when he dyed went to Paradise Moses when he dyed went to Paradise Which elsewhere they express after this manner That Abraham and Moses and all righteous ones when they dye are laid up under the very throne of God To which that seems to allude Rev. VI. where mention is made of the holy Souls under the Altar For the Altar they accounted the seat of the Divine Presence The Thief very well understood the meaning for he was no stranger to the phrase in the Nation and he knew his Petition of being remembred by Christ in his Kingdom was sufficiently granted when Christ secured him To day shalt thou be with me in Paradise So that in the two verses you have the Thief turned to Christ and Christ to him I. the Thief petitioning and Christ promising the Thief begging for Heaven and Christ granting it the great power and work of divine grace appearing in the Thiefs conversion and the great freeness and abundance of divine grace appearing in Christs pardon The mans request as happy a prayer as ever man made and our Saviours return as happy an answer as man could desire We must first look upon the man and his Prayer The man in the Evangelists character I. of him was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Thief for so one calls him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Malefactor for so another one that had traded in mischief and it had now brought him to the Gallows And on the Gallows for a while bad enough too if you will take the words of Matthew in strict propriety for he joyns both the Thieves as companions together in reviling of Christ Chap. XXVII 44. The Thieves also that were Crucified with him cast the same in his teeth That is the same that
apparent that Abram was born to Terah when he was a hundred and thirty years old and therefore must that passage Verse 26. And Terah lived seventy years and begat Abram Nahor and Haran be understood that he begat one of these as the like expression is Chap. 5. 32. Noah was five hundred years old and Noah begat Sem Ham and Japhet Haran was Terahs eldest son though named last as Japhet was Noahs Abram is named first because of his dignity and because the story was to fall upon him And so is it with Sem in that place CHAP. XII XIII XIV XV. World 2083 Sem 525 Arphaxad 425 Salah 390 Eber 360 Abram 75 THE PROMISE given to Abram in Haran after Abram 76 his fathers death On the 15 day of the moneth Abram 77 Abib or Nisan Exod. 12. 41. He journyeth that Spring into Abram 78 the land of Canaan and at or near Abram 79 mount Gerizim and mount Ebal he buildeth two Altars and taketh possession Abram 80 of the land by faith Famine driveth him into Egypt Abram 81 where the Blackmoor Egyptians are soon aware of the Abram 82 beauty of Sarai a white woman and she is taken into Abram 83 Pharaohs house but redeemed by the Lord himself plaguing the Egyptians A type of things to come upon her posterity and upon the Egyptians for their sake Abram returning Sem 534 Arphaxad 434 Salah 399 Eber 369 Abram 84 out of Egypt into Canaan again riches suffer not Lot and him to dwell together in unity they part asunder in the valley of Achor and Lot separateth from Abrams family and chooseth residence among the Sodomites to his own danger and detriment when he is parted Abram hath a full promise of the land and thereupon flits his habitation to Hebron a place of singular eminency in time to come Then Abram that hitherto had the land by promise hath it now by victory For Kedorlaomer of Elam the eldest son of Sem and so heir apparent to Canaan in Noahs prophecy being now in the fourteenth year of his reign over the Country and being provoked by the rebellion of the five Cities in the plain of Jordan he bringeth three Kings more with him and conquereth all the Canaanites both without and within Jordan as first the Rephaims under Lebanon the Zuzims in Amon the Emims in Moab the Horims or Hivites in the caves of Edom and all the Canaanites in Hazezon Tamar at the point of the dead Sea Then turn they into the land within Jordan and as they had subdued all the Countries from North to South without so now they do the like from South to North within but when they were come with all their spoil to the out-going of the land upon the North border Abram over-takes them and so their victories are become his Sem or Melchisedech observeth this dispensation of God and his devolving the land by so special a providence upon Abram and therefore he meets him in his return with bread and wine as a King and with a blessing as a Priest and passeth the possession of the land and of the blessing upon him Afterwards Abram hath the promise of an heir out of his own loins God maketh a covenant with him by sacrifice passing in the appearance of fire between the parts of the slain beasts and consuming them four hundred years affliction and sojourning of his seed are foretold CHAP. XVI World 2093 Sem 535 Arphaxad 435 Salah 400 Eber 370 Abram 85 ABRAM marrieth Hagar that he might compass the promise of having a son of his own body he being not yet informed whither by Sarai or no Hagar through Sarai's harsh dealing is forced to return towards her own Country but by the way seeth the God of vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by him is instructed concerning the condition and name of the son in her womb and is sent back to Sarai again World 2094 Sem 536 Arphaxad 436 Salah 401 Eber 371 Abram 86 ISMAEL born the son of the bond-woman Abram 87 Ismael 1 born in the very latter end of Abrams eighty sixth year World 2096 Sem 538 Arphaxad 438 Salah 403 Eber 373 Abram 88 Ismael 2 ARPHAXAD dieth 438. years old read Gen. Abram 89 Ismael 3 11. 11 13. It is now 440. years since the flood for Abram 90 Ismael 4 Arphaxad was born but two years after it The Septuagint Abram 91 Ismael 5 makes him the father of Cainan which never was in being and yet is that followed by Saint Luke Chap. 3. 36. for special reason There be that suppose the Chasdim Abram 92 Ismael 6 or Chaldeans took their denomination from the last letters Abram 93 Ismael 7 Abram 94 Ismael 8 of Arphaxads name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this hath the more probability Abram 95 Ismael 9 because they are so called Chasdim Gen. 15. 7. before Abram 96 Ismael 10 Chesed which otherwise might have seemed to have given Abram 97 Ismael 11 Abram 98 Ismael 12 them their denomination was born Gen. 22. 22. CHAP. XVII XVIII XIX XX. World 2107 Sem 549 Salah 414 Eber 384 Abram 99 Ismael 13 IN this year these several occurrences came to pass Circumcision was instituted in the moneth Abib or Nisan and instituted in Hebron In which very place and at which time of the year John Baptist is born who brought in Baptism in stead of Circumcision Abram and Sarai have their names changed at the institution of Circumcision and Isaac is named before he is conceived Some three moneths after this the three Persons in the Trinity dine with Abraham and foretel the birth of Isaac again The Son and the Holy Ghost go down to Sodom but the first Person in the Trinity stayeth with Abraham and condescendeth to his prayer as long as he asketh Sodom and Gomorrah Admah and Zeboim destroyed with fire and brimstone Lot escapeth but loseth two of his daughters in the flames and his wife by lightning his other two daughters help to undo him Abraham denyeth Sarah again the son of the promise being now in her womb but she not yet to be discovered to be with child CHAP. XXI World 2108 Sem 550 Salah 415 Eber 385 Abram 100 Ismael 14 ISAAC born the son of the promise Abraham in Abram 101 Ismael 15 Isaac 1 the supernatural birth of Isaac fore-saw the supernatural Abram 102 Ismael 16 Isaac 2 birth of Christ and rejoyced Isaac was not so Abram 103 Ismael 17 Isaac 3 named Laughter only because of Abrahams joy for him Abram 104 Ismael 18 Isaac 4 but also for his joy in Christ John 8. 56. Your father Abraham rejoyced to see my day and he saw it and was glad World 2113 Sem 555 Salah 420 Eber 390 Abram 105 Ismael 19 Isaac 5 ISMAEL mocketh Hagar and he is cast out of Abram 106 Ismael 20 Isaac 6 Abrahams family From hence begin the 400 years Abram 107 Ismael 21 Isaac 7 mentioned Chap. 15. 13. Abimelech and Abraham make a Abram 108
is darted through David mourneth sadly for him because of the desperate condition in which he died Shimei is pardoned He came down first of all the house of Joseph to meet the King chap. 19. vers 20. Here the house of Joseph is used for all Israel except Judah and set in opposition to Judah Joseph had been the prime family while the Ark was in Shiloh and all Israel were named after it as Psal. 80. 1. but then God refused Joseph and chose Judah for the chief Psal. 78. 68 69. And there began and continued the difference and distinction betwixt Israel and Judah Joseph and Judah Ephraim and Judah for by all these names are the rest of the Tribes stiled in opposition to the Tribe of Judah CHAP. XX. SHEBA the Son of Bichri rebelleth a man of Benjamin by descent ver 1. but of the hill country of Ephraim by residence ver 21. PSAL. XXX WITH the third Verse of this Chapter read the 30 Psalm which seemeth to be made by David when upon his return to Jerusalem after his flight he purgeth and halloweth his own house which had been made a Stews by Absalom PSAL. IV. VVITH this Chapter also read the fourth Psalm made as the stile of it argueth upon this rebellion of Sheba as the third Psalm was made upon the rebellion of Absalom He checketh the people for despising his Kingdom and hearkning after a Kingdom that was but vanity as first Absaloms and now Shebas ver 2. He adviseth Israel and Judah not to sin in their anger 2 Sam. 19. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry but sin not ver 4. He professeth in ver 7. that since the time that corn and wine and other provision increased to him from Barzillai Shobi and Nahash 2 Sam. 17. 27. c. that his heart had received comfortable confidence and assurance of his restoring again and therefore he would still trust and depend upon that goodness and providence that had delivered him out of the other trouble and wrought those good beginnings towards him CHAP. XXI to Vers. 15. David 36 THree years famine lye upon the Land for the offence of Saul He in a David 37 zeal to Israel and Judah would expel the Amorites and destroy them and David 38 with them all Wizards and Witches and with them he also falls upon the Gibeonites and destroyeth them though Joshua had made a Covenant with them That these three years famine began the next year after the year of Absaloms rebellion the Text seemeth to hint in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 1. The year after that year for in all the Scripture wherein mention of famine is made it only saith There were seven years famine or ten years famine c. and that is enough and is used constantly to denote that there was famine so many years together and it never telleth that there was famine so many years year after year And therefore this expression here seemeth rather to joyn the three years of famine to the story before then to one another However we shall find a passage in the story of Davids numbring the people that directs us very well about the time of these years CHAP. XXI Vers. 15. to end I CHRON. XX. Vers. 4. to end THose Battels are of an uncertain date and therefore since there is no direction where to place them it is the safest way to take them in the order where they lye especially since both the Books of Samuel and the Chronicles have laid them in this place The Book of Samuel reckons four Battels and the Chronicles but three for that wherein David was in danger and could not come off with honour and safety is omitted The Book of Chronicles concealeth sometimes the dishonour of the Saints of God as it mentioneth not the fact of David with Uriah and his wife nor the Idolatry of Salomon c. The Book of Samuel calleth Elhanan the Son of Jaare Oregim a Bethlehemite and the Book of Chronicles calleth him the Son of Jair Now there is mention of Elhanan a Bethlehemite the Son of Dodo 1 Chron. 12. 26. and whether these were two men or only one and the same may well be questioned He is said to have slain Goliah 2 Sam. 21. 19. that is Lahmi Goliaths brother as the Book of Chronicles expounds it as by Michal is meant Michals Sister in the same Chapter of Samuel ver 8. CHAP. XXII PSAL. XVIII THere are two things that may seem to argue this not to be the proper place of this Psalm and Chapter 1. Because it was most especially composed upon Davids delivery from the hand of Saul as the title sheweth In the day that the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul that is especially out of the hand of Saul as Josh. 2. 1. Go view the land and Jericho that is Jericho chiefly 2. Because the next Chapter in Samuel beginning thus And these are the latter words of David shewing that these of Chap. 22. were uttered a good while before them But howsoever this Song of deliverance might be penned by David many years a go upon his clear deliverance from all trouble by Saul and his Family yet is it most properly laid here and repeated by David at this time when now all his enemies had spit their venom and he was delivered from them all and now we hear of no more enemies of his stirring but himself an enemy to himself in numbring the people If any one will be so curious he may read Psal. 18. at the end of 2 Sam. 4. when David is quit from the trouble of Sauls house and he may read this 2 Sam. 22. which is the same thing again here CHAP. XXIII HEre are some words of David of a latter date 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Verba posteriora as well as Postrema The reason of the recital of his Worthies in this place was observed before CHAP. XXIV I CHRON. XXI David 39 DAVID numbreth the people by the provoking of Satan 1 Chron. 21. 1. and by the provoking of God 1 Sam. 24. 1. the former tending to a sin in David the latter tending to a punishment of Israel the Lord was displeased at them for so little regarding Davids Kingdom as he had been at David for the matter of Uriah and as he had been at Sauls house for the slaughter of the Gibeonites and therefore he giveth up David to a covetous thought to number the people that he might lay a tax upon every Poll. Joab hath here more piety at the least more policy then David and declines the business till master'd by Davids importunity He is nine moneths and twenty days upon his counting much near the counting-time of a woman with child and at last he bringeth in the number but here the account in the Book of Samuel doth differ exceedingly from the account in the Book of the Chronicles
the Chronicles saith All Israel were eleven hundred thousand men and the Book of Samuel saith they were only eight hundred thousand men here are three hundred thousand difference and the Book of Samuel saith that the men of Judah were five hundred thousand but the Book of Chronicles saith they were only four hundred and seventy thousand Here is thirty thousand difference Now for the reconciling of this great and double diversity it is to be observed That there were four and twenty thousand Souldiers and Officers that attended David monthly so many every month these make in all two hundred eighty eight thousand 1 Chron. 27. These were as it were a standing Guard about the King every Month and ready for any sudden expedition There were besides these the Rulers of the Tribes and Officers under them and the Overseers and Rulers of the Kings imployments and Officers under them but the number of these was not put into the account of the Chronicles of David vers 24. so that here is the resolution of the scruple the whole number of men able to bear Arms in Israel were eleven hundred thousand and five hundred thousand in Judah but of these there were three hundred thousand of Israel and thirty thousand of Judah that were already listed and in the constant service and imployment of the King and these Joab gave not in the account because their number and list had been known long and because the King would not lay Taxes on his own servants Amongst all this number Levi and Benjamin were not reckoned For before Joab came home to sum them for he began furthest off first a plague began among the people and now the Lord began to cut off them that David had begun to make his pride and intended to make his profit The Lord proposeth to David three things among the rest whether three years famine should come upon the Land 2 Chron. 21. 12. which the Book of Samuel expresseth Shall seven years famine come vers 13. that is Shall three years famine come to make up those that have been already to be seven There had been already three years famine for the Gibeonites and this year of numbering the people was almost out and shall three years famine more come to make up seven And so we have a very good direction and guide about the order and times of the Stories that went last before concerning the three years famine and this joyned to it and this helpeth still to confirm that Series in which we have laid them or indeed rather in which they lye of themselves Where Abraham had his knife unsheathed to slay his Son but was stayed by command from Heaven In the very same place had the destroying Angel his sword drawn to slay Jerusalem but was restrained by the Lord the place was a threshing floor on Mount Moriah that belonged to Ornan or Araunah or Auranah for it is twice so written in the Text And by these several names one near another was he called A man that was descended of the Royal blood of the Jebusites and that now lived with and was the chief among other Jebusites that injoyed estates in and about Jerusalem under a Tribute This place David purchaseth in two several parcels and for two several sums The very floor and the Oxen and materials for sacrifice he bought for 50 shekels of silver 2 Sam. 24. 24. But the whole place of the Mount of the house which was a very large compass cost him six hundred shekels of gold 1 Chron. 21. 25. There David builds an Altar and sacrificeth and the Lord answereth him by fire from Heaven and from Heaven doth by this token point out the place where the Temple should be built I CHRON. XXII Vers. 1. 2 3 4 5. World 2989 David 40 DAVID prepareth for the building of the Temple He setteth Proselites or converted Gentiles a work to get stones for it This was a Type of the spiritual Temple to be built up by Gentiles under the Gospel The first Book of KINGS CHAP. I. all DAVID in his old age is struck with a cold dead palsie that no clothes can keep him warm whereupon his Phisicians perswade him to marry a young fresh Damzel which proveth to be Abishag of Shunem in the County of Issachar Adonijah upon the Kings age and decrepitness stands up for the Kingdom the Kings darling and like Elies Sons spoiled by his father for want of reproof his next child to Absalom by another woman and like Absalom in beauty and rebellion His aspiring to the Kingdom causeth David to anoint Solomon to put the matter out of question But here is a matter of some question about the time of Solomons anointing and about the order of this Chapter We find three times mention of Solomons being made King namely twice in the Book of Chronicles and once here see 1 Chron. 23. 1. 29. 22. Now the doubt lieth in this whether he were three times made King indeed and so all the three Texts that speak of it to be taken severally or whether only twice as 1 Chron. 29. 22. seemeth to settle and then this Story to be concurrent with one of those relations in the Chronicles That that must give light in this obscurity is this That this anointing of Solomon mentioned in this 1 King 1. upon this aspiring of Adonijah was the first time that ever David shewed who should raign after him see ver 20 27. and therefore it must needs be held concurrent or the same with that making Solomon King in 1 Chron. 23. 1. and the current of the Story will make it plain Only that scruple that lies yet in the way that being supposed is this That David at this first unction of Solomon should be in his chamber and upon his bed and exceedingly decrepit And yet at his second anointing should be in the midst of his Princes and Commanders and standing upon his feet 1 Chron. 28. 2. But this also will be removed if it be but considered that Davids present infirmity was not sickness but coldness and benummedness and old age he was heart whole and head whole but he was old and palsick and therefore though his most common and most commodious posture and composure was to be in his chamber and upon his couch yet upon such an occasion as to Crown Solomon again before all Israel he can come forth and stand upon his feet and make Orations and give advice for things to come I CHRON. XXII from vers 6. to the end And XXIII vers 1. THE juncture of the Story here lieth plain and easie David having caused Solomon to be anointed because of the ambition of Adonijah and that conspiracy being broken he first giveth him in charge the building of the House of the Lord as the first thing to be looked after And thus when David was old and full of days he made solomon King as is related in 1 King 1. and so the first verse
second for he loseth his sons and he loseth his Kingdom and therefore is he fitly called The King of Israel for he hath taken more care of that Kingdom then his own and lost his own by it 3. That Joram slew his brethren and the Princes of Judah presently after his father had left him in the Throne and was gone away for Moab This is to be collected from these particulars 1. It is said 2 Chron. 21. 12 13 c. There came a writing from Elijah the Prophet unto Jehoram saying Thus saith the Lord Because thou hast not walked in the ways of Jehoshaphat c. but hast slain thy brethren of thy fathers house Behold with a great stroke will the Lord smite thy people c. Now it is ridiculous to hold as the Jews do that Elijah sent this letter out of Heaven after he was rapt up thither But it is without all doubt that he wrote it whilest he was here on earth before he was taken up Now before Jehoshaphat the King of Judah and Joram the King of Israel and the King of Edom come to the Battel against Moab Elijah is taken up and Elisha is with them for so it is plain 2 King 3. 11. And Jehoshaphat said Is there not here a Prophet of the Lord And one of the King of Israels servants answered and said Here is Elisha the son of Shaphat which poured water on the hands of Elijah Therefore the passage of the whole Story is to be cast into this order Moab rebelling against the King of Israel Jehoram the then King desireth Jehoshaphats assistance to help to subdue them Jehoshaphat consents raises his forces sets his son Joram in the throne to rule the Kingdom at home and so sets forth upon that expedition Joram when his father was now out of the Land riseth up against his Brethren and the nobles of Judah and slayeth them and resolveth to keep the Kingdom Elijah being yet alive heareth of this and though he had nothing yet to do with any of the Kings of Judah yet seeing here Jezabels spirit in this act of Joram he writes him a terrible letter leaves it to be conveyed to him and ere long is conveyed himself in a whirlwind to Heaven Elisha after his Masters departure returns through divided Jordan to Jericho to Bethel to Carmel to Samaria and from thence goes down to the Camp in Moab so that the Story of Elijahs rapture lieth in its proper place in 2 King 2. only the beginning of the third Chapter that mentioneth the beginning of Jorams reign which was before Elijahs translation is a repetition of what was said before in its proper place Chap. 1. 17. that the full Story of this Joram may be taken up together Elisha when he would prophecy he requireth some Musick to play and some songs of praises to be sung and then the Spirit of the Lord cometh upon him he foretelleth of a great deliverance and bringeth water miraculously into ditches as Elijah had done fire Moab is now become a wash-pot full of strange water and these waters do seem to Moab to be nothing but blood The King of Moab besieged in Kirharaseth with seven hundred men would break thorow the King of Edoms squadron but cannot Howbeit he taketh the Prince of Edom the Kings eldest son prisoner brings him into Kirharaseth again and there offers him up on the wall for a burnt offering c. So burns the bones of this young King of Edom into lime Amos 2. 1. And there was great indignation against Israel both from Edom and other Nations about it for Edom revolted and rebelled against Israel 2 King 8. 20. And the Philistims and Tyrians caught up Israelites as they could lay hold upon them and delivered them up to Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable Captivity Amos 1. 6. 9. not taken by war but by sleight and deceit or a perfect Captivity not to be recovered again 2 KING II. III. ver 6. to end World 3110 Iehoshaphat 22 Iehoram 1 Iehoram 5 Division 81 ELIAS wrapt up into Heaven Joram the King of Israel goeth against Moab c. Elisha multiplieth the widdows Oyl promiseth the Shunamite a Son c. 2 CHRON. XXI Ver. Unto the end 1 KING XXII Ver. 50. Iehoshaphat 23 Iehoram 2 Iehoram 6 Division 82 JEHORAM grew more Iehoram 7 and more abominable for Iehoshaphat 24 Iehoram 3 Iehoram 8 Division 83 Athaliah Ahabsdaughter was Division 84 his wife World 3113 Iehoshaphat 25 Iehoram 4 Iehoram 9 Division 85 Jehoshaphat dieth Edom rebelling is invaded Iehoram 5 Iehoram 10 Division 86 by Jehoram Libnah in Judah Iehoram 6 Iehoram 11 Division 87 revolts World 3116 Iehoram 7 Joram diseased in his bowels 2 KINGS IV. V. VI. VII VIII to ver 25. Iehoshaphat 23 Iehoram 2 Iehoram 6 Division 82 ELISHA the Prophet is Iehoram 7 now famous and doth many wonderful and Iehoshaphat 24 Iehoram 3 Iehoram 8 Division 83 Division 84 miraculous things multiplyeth Oyl World 3113 Iehoshaphat 25 Iehoram 4 Iehoram 9 Division 85 healeth deadly Pottage feedeth Iehoram 5 Iehoram 10 Division 86 a multitude miraculously cureth leprous Naaman raiseth Iehoram 6 Iehoram 11 Division 87 World 3116 Iehoram 7 the Shunamites dead child c. Betwixt the first and last years of Jehoram the son of Jehoshaphat there are very many occurrences mentioned which are not referred nor fixed to their proper year and therefore they must be calculated in a gross sum namely considered as coming to pass in some time of these years They are the Stories contained in the fourth fifth sixth and seventh Chapters of the second Book of Kings and in 2 Chron. 21. from Ver. 6. to Ver. 19. their proper order and time we may conjecture thus In the first year of Joram Elisha returning out of Moab into the Land of Israel multiplieth the Widows Oyl as he had produced the Armies water he is lodged in Shunem and assureth the Mistris of the house of a child The seven years famine was then begun and he giveth the Shunamite warning of the continuance of it The second year she beareth her child in the Land of the Philistims 2 Kings 8. 2. And Elisha resideth among the children of the Prophets at Gilgal and healeth the deadly Pottage and feedeth an hundred men with twenty Cakes and some few ears of Corn this was in Barley Harvest-time in the beginning of the year That Summer he cureth Naaman of his Leprosie the only cure of Leprosie done till the greatest Prophet came and prosyliteth him so that he beggeth two Mules load of Israelitish earth to make him an Altar of when he should come home and craveth pardon for his former Idolatry Chap. 5. ver 18. For this thing the Lord pardon thy servant for that when my master hath gone into the house of Rimmon to worship there and he hath leaned upon mine hand that I also have bowed my self in the house of Rimmon for my worshipping in
destroyeth Senacheribs Army yet should Judah at last be also cast off and become Lo-ammi and then the Gentiles should be called in in Israels and Judahs stead And thus having laid the generals of his Prophesie down in the first Chapter he goeth on in the second to particularize upon those heads and to shew the reason and manner of the Jews rejection and the manner and happiness of the Gentiles calling And thus the time of these two first Chapters is reasonably apparent 3. His third and fourth Chapters may be supposed to have been delivered by him at the same time because in Chap. 4. 3. he speaketh of the Plagues of Locusts and that Amos and Joel had spoken of fore-telling them also as they had done In the third Chapter under the parable of another marriage with an adulterous wife he fore-telleth the iniquity of the people after their return out of Babel into their own Land and also their state in their present rejection when they neither follow Idols nor God when neither as a wife they adhere to God nor yet to any other god as to another husband The fourth Chapter taketh the people up as they were in their present posture in the Prophets time and sheweth their wickedness and what Judgments the Lord had in store for them and according to this tenor he goeth on through the rest of his Book 5. The rest of the Book may be supposed coincident some of it with the times of Ahaz and some of it with the former times of Ezekiel even to the captiving of the ten Tribes as shall be observed when we come there The Prophesie of JOEL all IN these latter days of Jeroboam the second and much about the times of Amos his first prophecying among Israel did Joel also appear and begin to prophecy among Judah Some of the Hebrew Doctors have conceived him to have lived in the time of Elisha and that these threatnings of his of famine were accomplished in the seven years famine in that time 2 King 8. 1. others have supposed him to have lived and prophesied in the times of Manasseth King of Judah casting his time as much too forward as the other was too backward but his Subject matter will declare his time for seeing he speaketh of the same Plague of Locusts and of drought and fire that Amos doth it is an argument sufficient to conclude that Amos and he appeared about the same time He sadly bemoaneth and describeth in his two first Chapters the miserable famine and grievous condition that the people were brought into through the Plagues of Locusts and Drought and painteth out the Catterpillars and Cankerworms and Locusts which he calleth the Northern Army as if they were an Army of men indeed They came in at the North part of the Land from towards Syria and Hamath and kept as it were in a body and devoured all before them as they went along to the South part and there as they were facing about to go off below the point of the dead Sea the barrenness of that part affamished them who had affamished the whole Country The Prophet yet concludes afterwards with comfortable promises of Rain after the Drought and flourishing Trees and times after these Locusts And upon that discourse of the restitution of temporal blessings he riseth to speak of spiritual blessings in the days of Christ in the gift of Tongues and in the wonders that should attend Christs death and that should go before the destruction of Jerusalem and concludes in the third Chapter with threatnings against the enemies of Jerusalem and particularly foretelleth the destruction of the Army of Senacharib against which the Lord caused his mighty ones to come down vers 11. namely his Angels and destroyed them in the valley of Jehoshaphat before Jerusalem This Hosea also had particularly pointed at Hos. 1. 7. The Book of AMOS all THIS Prophesie is so clearly dated that there needeth not to use many words to shew in what time to lay it It was uttered in the days of Jeroboam and in the days of Uzziah that they lived together and of this Prophets prophesying in any Kings reign further there is no mention Almost at the end of his Book he telleth us that Jeroboam was then alive and Amaziah the Priest of Bethel would have stirred him up against Amos as against a Traytor Chap. 7. 10. c. so that this Book is to be taken in in the latter times of Jeroboam and the proper order of it falleth between the seven and twenty and eight and twenty verses of 2 King 14. And in the same place also come in the Books of Hosea and Joel And so we may observe the dealing of the Lord with Israel the plainer For whereas they had been brought very low by their enemies and their miseries were become exceeding great the Lord yet would not destroy them but would try them with one kindness more and so he gives them great ease and deliverance by Jeroboam But when both Jeroboam and they continued still in the Idolatry of the old Jeroboam and in the wickedness of their own ways the Lord sendeth these Prophets amongst them to foretel their final destruction and overthrow Amos neither a Prophet nor a Prophets son by education Chap. 7. 14. that is neither Tutor nor Scholler in the Schools of the Prophets but a Shepherd of Tekoa and of a rude breeding yet like the Galilean fishers becomes a glorious Scholler in the School of the Lord and a glorious Teacher in the Congregation of Israel He began to prophesie two years before the Earthquake and told of it before it came that the Lord would smite the Winter house with the Summer house Chap. 3. 15. and the Lintel of the door of the Idolatrous Temple should be smitten and the posts shake Chap. 9. 1. and so there should be a rent and breach in the Idoll Temple at Bethel when the Lord now came to visit them as there was at the Temple in Jerusalem at the death of Christ. It is very generally held by the Jews that this Earthquake was at that very time when Uzziah was struck Leprous but that that cannot be we shall observe when we come forward to the year of his death Amos prophesieth against six Nations besides Israel and Judah and concludeth them all under an irreversible decree of destruction for so should that clause be rendred which in every one of the threatnings breedeth so much difficulty of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not revoke it For the sense lieth thus The Lord will roar from Zion and utter his voice from Jerusalem And thus saith the Lord For three transgressions of Damascus and for four I will not revoke it That is I will not revoke that voyce but Damascus shall be destroyed and so of the rest For the masculine affixe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot possibly be referred to any thing that went before but only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His
on Dumah also as it had done on Babylon That Arabias tents should be so spoiled that they should be forced to lodge in the open forrest c. ESAY XXII THIS Chapter containeth a sad Prophesie against Judea which he calleth The valley of vision because of Gods revealing himself there to his Prophets He foretelleth in it the heavy times that were coming upon that people of Judea by the Assyrian Army before it was miraculously destroyed That the slain thereof should not only be slain with the sword nor dead only by battel but dead with famine vers 2. for the invasion of that Army should cause husbandry to be neglected so that Briars and Thorns should come upon the land through this neglect and there should be this trouble for many days and years together and lamenting for the pleasant Fields and the fruitful Vine as Chap. 32. 10. 12 13. Elam and Kir Persia and Assyria should be combined in this invasion and should fill the Country with Charets and Horsmen that by this misery the Lord should discover the covering or uncloak the hypocrisie and pretences of Judah for now they would shew their carnal confidence ver 9. 10 11. and their carnal security vers 12. 13. He prophesieth of the displacing of Shebna from being over the houshold and placing of Eliakim in his room which was accomplished and was come to pass when Rabshakeh lay before Jerusalem Esay 36. 22. ESAY XXIV XXV XXVI XXVII XXIX AS in the two and twentieth Chapter the Prophet had foretold the misery and perplexity of Judea by Sennacheribs army before the Angel destroyed it so in the first and last of these Chapters he declareth the final desolation of it by Nebuchadnezzar as he doth the desolation of Tyrus by him Chap. 23. and the final desolalation of Ephraim by Salmaneser Chap. 28. He mingleth many sweet and gracious promises and comforts among his threatnings c. He calleth the Altar Ariel and Jerusalem Ariel or the Lion of God the one for devouring sacrifices the other for devouring men by slaughter And he threatneth that God would distress Ariel the City and it should be as Ariel the Altar with abundance of slain about it Chap. 29. 2. ESAY XXX XXXI THE oppression and terrour of the Assyrian Army made perplexed Judea look after an arm of flesh the reed of Egypt as Chap. 36. 9. This carnal confidence the Prophet taxeth smartly in these two Chapters yet for his promise sake assureth of deliverance and foretelleth the Divine vengeance upon the Assyrian The misery and oppression by this Army what under Shalmaneser and what under Sennacherib had been long and had been grievous so that they had eaten the bread of adversity and drunken the water of affliction and their teachers had been removed into corners c. Chap. 30. 20. But as the stream of the Assyrian power had overflowed and rought up even to the neck as Chap. 8. 8. so should the Lords anger do now to him Chap. 30. 28. And they of Jerusalem should have joy in the night ver 29. Compare Chap. 37. 36. for the Assyrian should be beaten down with the voice of the Lord ver 31. In the valley of Hinnom or Tophet ver 33. And should fall not by the sword either of great or mean man but of the mighty God Chap. 31. 8. These and other particulars do plainly clear the method of these Chapters and shew they lye here in their proper time ESAY XXXII XXXIII XXXIV XXXV UNTO the same times are we to refer these Chapters also speaking amongst other things of the sad times that Judah suffered while the Assyrian Army was ranging and destroying up and down before the Lord destroyed him That he should spoil the Vintage and Husbandry Chap. 32. 10. 12. and that he made the High-ways waste and cared not to keep any Covenant that he made Chap. 33 8. but he should be destroyed and so should the other enemies of the Church particularly Edom who was a constant adversary Chap. 34. and good and comfortable things should accrew to Sion Chap. 35. MICAH III IV V VI VII THE last verse of the third of Micah is owned by the men of Jeremiahs time to have been uttered in the time of Hezekiah Jer. 26. 18. and here may both that whole Chapter and all the Chapters that follow it be very well placed as Prophesied in some time of Hezekiahs first thirteen years before Sennacherib besieged Jerusalem for in Chap. 5. 1. he seemeth to speak of that siege and of Sennacheribs blasphemy both against God and Hezekiah smiting the Judge of Israel as with a rod upon the cheek and he fore-telleth that Christ should be the peoples peace in the Assyrians invasion and that though the proud enemy thought to triumph and tread down the chief City of all the Nation Jerusalem yet should that be so far from being insulted over by him that Bethlehem a poor Town should yield and produce one that should tread both the Assyrian and all other the Churches enemies under foot And so as the birth of Christ of a Virgin was a sign to Ahaz so is his birth in Bethlehem a sign in the days of Hezekiah The Prophesie of NAHUM all IN these days of Hezekiah also lived Nahum the Prophet and was one of the comforters of Jerusalem Esay 40. 1. against the burden and terrours of Assyria He is generally held to have prophesied in the days of Manasseh with Habakkuk which he might very well do beginning in the reign of Hezekiah and continuing in Manasseh He mentioneth the evil counsel of Sennacherib against the Lord and fore-telleth his death in his Idol Temple Chap. 1. 11. 14. and denounceth destruction to Niniveh the chief City of Assyria c. 2 KINGS XVIII from ver 13. to the end and XIX all 2 CHRON. XXXII from beginning to vers 24. ESAY XXXVI XXXVII World 3295 Divvision 266 Hezekiah 14 SENNACHERIB the King of Assyria having invaded Judah Hezekiah sends a submission to him at Lachish who cheatingly gets three hundred and thirty Talents from him and then departs not away from him for all that year The Assyrian first sends some of his servants with a Message to Jerusalem to have perswaded the people out of their own defence but when that would not prevail he sendeth a great force against the City where Rabshakah in the head of them revileth Hezekiah and the Lord c. But Hezekiah praying and sending to Isaiah hath a comfortable answer and a comfortable sign A comfortable answer that the King of Assyria should be bridled and muzled and this very thing should be a comfortable sign for the future that God would prevent the famine which they had great cause to fear and that God would establish them for the time to come The Assyrian Army had spoiled all their tillage thorow the Country for a long time as Chap. 32. 9 10 12 13. c. and what shall they do now for meat and sustenance
12. 1 5. 10 11. Mar. 1. 21. from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath day and stood up for to read 17. And there was delivered unto him the the Book of the Prophet Esaias and when he had c c c c c c Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he had unfolded the book for their books in those times were not bound as ours are now to open and turn over leaves but they were rould up as a Roul of paper And hence were their books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exekiel 2. 9. Esay 8. 1. opened the Book he found the place where it was written 18. d d d d d d The Evangelist in this quotation from Esay doth follow the translation of the Septuagint verbatim but only in that clause To set at liberty them that are bruised The differences betwixt the Greek and the Hebrew text are not great they are only these 1. In the Hebrew it is The Spirit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Jehovah is upon me which the Greek hath uttered by the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it commonly useth that word to translate both Adonai and Jehovah by 2. Whereas the Hebrew repeateth the word Jehovah again in the next clause because the Lord hath anointed me the Greek hath omitted it the sense being clear enough though it do leave it out 3. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bind up it hath rendred to Heal bringing the word up to its full sense 4. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the humble it hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor for it meaneth The poor in Spirit which is the same with Humble The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor he hath sent me to heal the broken hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised 19. To preach the acceptable year of the Lord. 20. And he closed the book and gave it again to the Minister and sate down and the eyes of all them that were in the Synagouge were fastened on him 21. And he began to say unto them This day is the Scripture fulfilled in your ears 22. And all bare him wintess and wondred at the gracious words that proceeded out of his mouth and they said Is not this Iosephs son 23. And he said unto them Ye will surely say to me this Proverb e e e e e e Physician heal thy self This Proverb the Jews commonly utter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phycisian heal thine own lameness Tanchumah hath it in a legendary story of a Dialogue betwixt Adam and Lamechs wives They fell out with their Husband and would no more associate with him yet they would go to Adam to ask his counsel Adam adviseth them to hearken to their Husband They answer him with this Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitian heal thine own lameness Thou partedst from thy mate an hundred and thirty years and dost thou teach us otherwise Tanch fol. 4. col 2. Physitian heal thy self whatsoever we have heard done in Capernaum do here also in thine own Country 24. And he said Verily I said unto you No Prophet is accepted in his own Country 25. But I tell you of a truth Many widows were in Israel in the days of Elias when the Heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save only unto Sarepta a city of Sidon unto a woman that was a widdow 27. And many lepers were in Israel in the time of Elizeus the Prophet and none of them was cleansed save Naaman the Syrian 28. And all they in the Synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the City and led him unto the brow of the hill wheron their City was built that they might cast him down headlong 30. But he passing through the midst of them went his way St. MATTH CHAP. IV. Vers. 12. NOW when Iesus had heard that Iohn was cast into prison he departed into Galilee St. MARKE CHAP. I. Vers. 14. NOW after that Iohn was put into prison Iesus came into Galilee preaching the Gospel of the Kingdom of God Reason of the Order TO clear the subsequence of this Section to that preceding needeth no more ado but seriously to consider the progress of the story hither and to observe the progress of it from hence a step or two forward For although Luke hath laid it so close to the story of the temptation as if it did immediately follow and as if it were the first journey that Christ took into Galilee after yet is the parallel story in Matth. 4. 12. so plainly pointed out to have been after Christ heard that John was imprisoned that it leaves no more doubting of the method and of the time of this story Jesus indeed departed into Galilee presently after his temptation in the wilderness of which we have the story John 1. 43. and there he turned water into wine at Cana Joh. 2. 16. c. and abideth a while at Capernaum verse 11. and from thence goeth to the Passover at Hierusalem vers 13 c. and there and in Judea he stayeth till towards the latter end of our November as was observed before and all this while was John the Baptist preaching at liberty John 3. 23. but then Jesus heard of his imprisonment and foresaw his own danger if he should continue in Judea therefore he makes for Galilee and goeth through Samaria John 4. 1. c. comes up to Cana in Galilee and there healeth the Rulers Servant at distance vers 43 46. and now begins to be famous by these miracles and so begins to preach in their Synagogues So that the beginning of this Section may be supposed as an Epiphonema to the story foregoing the first word being changed from And to Thus. Thus Jesus returned in the power of the Spirit into Galilee and the like of Matthew Thus when Jesus heard that John was committed to prison he returned to Galilee Nor is it a strange thing in Scripture to lay stories so close together as Luke hath done these two when yet there was a long space of time and a large Catalogue of occurences came between as in this Evangelist Acts 9. 25 26. compared with Gal. 1. 17 18. Mat. 19. 1. compared with John 7. 10. to John 10. 40. and in other places And as the order of this Section is thus cleared and asserted by the current of the story hitherto so will it be the more confirmed by the continuance of it henceforward it being observed how Matthew Mark and Luke fall in together at the next Section in one and
by any of Sems sons was now past because of the late conquest but only of Aram the youngest who had no chalengers or children in the war of him was Eliezer descended who was Abrahams chief servant and whereas the title by Sems resignation was to descend to Abram and his heirs Eleazer was like to be next if Abram had no child of his own When this jealousie somewhat troubleth Abram God removeth it by the promise of a Son of his own Loyns and by a Covenant with sacrifice even of all manner of creatures that were to be sacrificed CHAP. XVI Abram assured of a son of his own body but not whether by Sarah or not taketh Hagar to compass the promise she wearied out by Sarai's strictness is travailing to her own Country Aegypt and by the way hath a vision of the Angel of the Covenant which was strange to her to have visions out of Abrams house therefore she called the Name of the Lord that spake unto her Thou art the God of vision for she said Did I here also look after a vision in a place so far distant from Abrams family And the well also where he spake unto her was called The well of the lively one of vision CHAP. XVII Circumcision instituted in Hebron and about the time of Easter the place and time of the year where and when the Baptist was born who was to bring in Baptism instead of Circumcision Abram and Sarah upon Circumcision saith Rabbi Menahem were as new creatures and therefore also must they have new names CHAP. XVIII The three Persons in the Trinity in the shape of three men appear to Abraham and dine with him and eat the First flesh that is mentioned eaten in all the Scripture Abraham beggeth for Sodom till he thought he had been gotten within the compass of righteous ones in Lots family and then he ceaseth CHAP. XIX The Son and the Holy Ghost come into Sodome to destroy it and now they are called Angels because they were sent by the Father Lots wife is struck dead with lightning and stiffened and fixed in the place where she stood and of a salt and brackish smell and therefore called a pillar of salt Sodom destroyed by a strange fire and the memorial of so great a Judgment preserved to this day by as strange a water Jordan before that time had an issue further but from that time it pleased God to stop it and to lay that valley up on a fatal pool Lot had two Daughters at the least that perished in the fire and brimstone as well as he had two that escaped It is observable how soon after the institution of Circumcision those Cities came to destruction which so hideously abused that member wherein the Covenant for the land was sealed CHAP. XX. XXI Abraham flitteth into the Land of the Philistims that Isaac might be born out of the Land of Canaan properly so called for the greater mystery to his birth God himself cometh in visible form as chap. 18. Sarah hath once a greater measure of the Spirit of Prophesie than Abraham namely in the matter of casting out the bond woman and her son There is good probability of Ismaels salvation Abraham consecrateth a grove at Beersheba that he might have hallowed wood for his sacrificing fires as well as holy fire for his sacrifices CHAP. XXII Abraham passed through ten temptations and the sacrificing of his son the last and greatest CHAP. XXIII When Rebeceahs son is risen in the last Chapter Sarah sets in this The first foot of Land and all the Land that Abraham hath in Canaan in possession is only a place of burial God by this very thing drawing him and his to look after the spiritual part of the promise CHAP. XXV At what time Abraham married Keturah is uncertain the Text hath laid it after Isaacs marriage because it was fit that all the actions of Abraham which any whit concerned the promise should be handled first and together before the other which either did not at all or did it the less But that Abraham was married to this woman long before Isaacs marriage or Sarahs death is probable upon these conjectures 1. He that held it strange to have a son at an hundred years old it is not like he would marry at an hundred and forty 2. In chap. 24. 36. when the servant is to make the match for Isaac he saith that Abraham had given all his estate to Isaac which had been unnecessary to mention had he had no more children but Ismael who was gone from his house long before Abrahams disposing of his sons into the East Countries or Arabia was not upon usurpation but upon just claim by conquest chap. 14. All these Countries were of the Land of Canaan and of the promise and therefore are circumcised ones seated in them instead of Canaanites When the Text hath recited these sons of Abraham and their settlement it bringeth him and Ismael to their graves Not that they died before the birth of Jacob and Esau as the Text hath laid it for Abraham lived till they were fifteen years old and Ismael till they were at their climacterical year of sixty three but now hath Moses no more to say of them and therefore he concludeth their story at once Esau born all hairy over like a Kid but of a reddish colour and therefore they called him Esau Factus made and perfected already as having both his beard and pubes as soon as he was born In a sore year of famine in the Land Esau selleth his birth-right for want of meat CHAP. XXVI The famine that had caused him to part with his birth-right causeth Isaac his father to part out of the Land of Canaan The Philistims Africans by descent Gen. 10. 14. and tawny like them do soon espy the beauty of Rebeccah a white woman CHAP. XXVII Isaac being arrived at the age of one hundred and thirty seven years at what age Ismael his brother had died by his example beginneth to think of his own death and to dispose himself for that He sendeth Esau to hunt for venison for a trial whether he should bless him or no for missing of venison before he had lost his birth-right and if he miss to day as he did then it would be a sure sign that he must lose the blessing And so though Isaac had passed away the main blessing at unawars yet when Esau cometh home sped of a prey he seeth that it was the will of God he should have some blessing and so blessed him also Esaus garments in which Jacob obtained the blessing were the garments of the Priesthood which belonged to the first born CHAP. XXIX XXX Jacob stronger than three men and rolleth away the stone from the wells mouth alone which they could not do with all their strength united he is deceived by Laban by a suborned person and imbraced Leah thinking he had imbraced Rahel as he deceived his father by a suborned person
Army from Euphrates that lay there for the guard of the East that if the Jews would quietly receive the statue it was well and if they would not they must be forced to it whether they would or no. What must the Jews do now at such a pinch Nay what must Petronius If he disobey what he is commanded he hazardeth his own ruine if he perform it he ruineth a whole Nation The Jews will be ready to dye before they will admit of such an Idol and Petronius is not like to escape if he bring them not to admit of it In this strait between affection to himself and to a whole people he useth the best accommodation that the present necessity would afford namely not to decline the injunction for his own safety but to delay it as much as may be for the safety of the Jews that in the space while the image was leasurely making the one party might possibly be brought to comply either the Emperor upon consideration to lay his resolution down or the Jews upon perswasion to lay down their resoluteness He appointeth the Image to be wrought at Zidon whence on the one hand less offence might accrew to the Jews and on the other some satisfaction might come to the Emperor he hearing by Passengers that the work was in hand and they seeing the gentleness of Petronius that would not work it in their own Country Tydings of this lamentable and heavy design could not be long kept from the Jews nor they upon the tydings long from Petronius To him they come into Phenicia men and women young and old of all sorts and conditions an innumerable multitude with tears in their eyes and bitter cries in their mouths that either he would surcease the enterprise that was in hand or take their lives before they saw the performance of such abomination Petronius threatens speaks fair urgeth perswadeth but all to no purpose they tendering their necks rather to the execution than enduring to â—ear of such violation of their Religion In the end they obtain this favour of the gentle Governor that he will not proceed in this impious work till he or they or both have sued to Caesar by petition to surcease the design and to remit of his resolution And so return the Jews to their home and harvest with some contentment in speeding so well at the present and in some hope to speed better for the future Josephus here telleth a story of a miraculous and suddain shower that fell as Petronius and the Jews were thus parlying together whereas there had been no rain of a long time before and no sign at all of any rain instantly before this fell God as he would have it seconding this their request with this wonder and using this argument for the moving of Petronius to back theirs §. 3. Petronius his Letter to the Emperor The gentle Governor failed not of his promise nor of the trust the Jews had reposed in him but though it may breed his own smart he addresseth a message to the Emperor in their behalf and useth the utmost of his perswasive skill and faculty in it He layeth before him that the prosecution of his commanded and intended enterprise would be the destruction of a whole Nation the loss of a fair and goodly Tribute and Revenue the impairing of the Roman strength and honour the prejudice of his Majesties journey into Alexandria which he intended ere long to take That they were already grown desperate and began to neglect their harvest and occasions whereby a certain famine would follow upon the Land and a disadvantage to the Countries round about with other Arguments of the same nature sensible strong and perswasive had not the Emperor been wedded to his own sensless will and bewitched and led away with destructive counsel Two caitives he had about him that continually suggested evil to him against the Jews as if for either ear one Helicon an Egyptian mentioned before and Apelles an Ascalonite such another as he These were ever adding spurs to his malice against that Nation which was in its full carreer already and blowing those coals which it was impossible to quench Wretched men that they were that sought to rear their fortunes upon others ruines and to cement estates with other mens blood Such instruments it pleased God to use for the scourging of that ungracious and condemned Nation and having done the work by them that he had appointed he cast these rods into the fire Apelles being tortured by Caius whom he had indoctrinated to cruelty and Helicon slain by Claudius the Emperor that succeeded in Caius his room §. 4. Agrippa his mediation for the Jews King Agrippa the Jews old friend and Advocate is now at Rome and ready in affection as well as in place upon these heavy tydings to intercede for his people and to do them good if it be possible for any good to be done Josephus and Philo do again differ about the relation of this his undertaking of a meditation as they do almost in every thing that they relate jointly in one circumstance or other Josephus saith that Agrippa hearing of this misery of his people invited Caius to a most sumptuous and extraordinary banquet using to his cost such a preparative to his fairer and better aggress and accoasting the Tyrant upon a matter of so great import That Caius at the banquet offered him a boon whatsoever he should desire expecting he would desire some great Revenue but that Agrippa requested nothing but the liberty of his people in their Religion and the removal of that fear that now lay upon them by the Image preparing That Caius overcome by so honest and unexpected a petition condescended to his desire and was well apaid and pacified till Petronius his Letter came to him after this and then was he all of a fury and ragedness again But Philo thus That the intelligence from Petronius was come to him before Agrippa began to mediate That Agrippa coming as at other times to attend the Emperor was so cast down and daunted at the terror of his looks and thunder of his words against the Jews that he fell down in a swoon in which he lay till the next day Then he addresseth a Letter to him in his peoples behalf so powerful and pithy that Caius betwixt anger and calmness betwixt commending Agrippa and being displeased with him at the last granteth it to Agrippa as a special boon that the dedication of his Image should not go forward and to such a purpose he writeth to Petronius but withal mingling mischief with this his mitigation he giveth order that if any one would set up his Image or dedicate his statue in any Town or City of Judea Jerusalem excepted it should not be opposed but the opposer should be suddainly and severely punished A politick and a deadly plot to involve the Nation in an insurrection and rebellion For the enemies of the Jews would be ready to
filled and then the doors were locked and they fell to killing the Lambs and while they were about this work the Levites sang and the trumpets sounded It is a tradition * * * Talm. Ier. in Pesach per. 5. saith the Jerusalem Talmud The dayly sacrifice which hath a drink offering they blew the trumpets at the time of the drink offering but at the Passover which hath no drink offering they blew the trumpets at the killing of it Which the Gloss upon the Babylon Talmud doth utter more punctually ‖ ‖ ‖ Gloss. in Succah sol 54. At the killing of the Passover there were seven and twenty soundings with the trumpets for the Passover was killed in three companies one after another c. Now the song that was sung at this time while they were killing the Passovers was called the Hallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith the same Gloss in the same place Every company said over the Hallel three times for their Paschals were many and they were bound to the saying over of the Hallel at the slaying of them And Maymony more largely * * * Maym. ubi sup All the time that they were killing and offering the Levites said over the Hallel if they had finished the Hallel and the company had not yet done they said it over again And if they had finished saying it over again and the company had not yet done neither they set to it a third time And both these speak this from the Mishneh in the treatise Pesachin where it is said ‖ ‖ ‖ Pesa per. 5. They said over the Hallel and when they had finished they said it over a second time and when they had done that they said it over a third time The Jews do make exceeding frequent mention in their writings of the Hallel or the Hymne for so we may translate it from Matth. 26. 30. And they distinguish it into the common or lesser Hallel and the greater The lesser Hallel they also call the Egyptian Hallel because it was sung more especially in remembrance of their delivery out of Egypt and it was the 113 114 115 116 117 118 Psalms Concerning the choice and use of which it may not be amiss to take up two or three of their traditions 1. The Jerusalem Talmud in the Treatise Pesachin hath this relation * * * Talm. Ierus in Pesach per. 5. R. Jacob Bar Aha in the name of Rabbi Jasa saith Strength was given to Moses his voice and his voice went through all Egypt forty days journey And what said he One company from such a place to such a place and another company from such a place to such a place And wonder not at it for if of dust whose nature is not to go it be said it shall become dust through all the land of Egypt Exod. 9. 9. much more might a voice go abroad whose nature is to go Rabbi Levi said As strength was given to Moses his voice so strength was given to Pharaohs voice and his voice went throughout all Egypt forty days journey And what said he Arise get ye out from among my people For as for the time past ye have been the servants of Pharaoh but from henceforth ye must be the servants of the Lord. From that hour they said Praise ye the Lord praise him ye servants of the Lord Psalm 113. and now no more the servants of Pharaoh 2. Maymony in his Treatise of Megillah and Chanuchah or of the Feast of Purim and of Dedication saith * * * Maym. in Migillah c. per. 3. Gloss. in Succ. sol 38. The custom of saying over the Hallel in the days of the former wisemen was thus The chief among them that was to read the Hallel after he had said a prayer began thus Hallelujah and all the people answered Hallelujah He goes on and says Praise ye the servants of the Lord and all the people answered Hallelujah He proceeds and says Praise the Name of the Lord and all the people answered Hallelujah He says further Blessed be the Name of the Lord from this time forth even for evermore and all the people answered Hallelujah And so at every passage till they answered Hallelujah an hundred and three and twenty times over and of that number were the years of Aaron Now when he that read it came to the beginning of any Psalm as when he read When Israel came out of Egypt the people repeated and said When Israel came out of Egypt but when he said And the House of Jacob from a strange people then the people answered Hallelujah and so forward till he came to I love the Lord because he hath heard my voice and there the people repeated I love the Lord because he hath heard my voice And so when he said Praise the Lord all ye Nations they repeated Praise the Lord all ye Nations And when he came to Save now Lord I beseech thee the people repeated Save now Lord I beseech thee though it were not the beginning of a Psalm And when he said I beseech thee now send prosperity they rehearsed and said I beseech thee now send prosperity And when he said Blessed is he that cometh in the Name of the Lord all the people answered Blessed is he that cometh in the Name of the Lord. 3. This saying over of the Hallel * * * Maym. ubi sup is acknowledged by the Jews to be an Institution of the Scribes and the reason of the picking out of these Psalms for that purpose was ‖ ‖ ‖ Vid. Kimc in 1 Chron. 16. because of their beginning or ending with Hallelujah and partly because they contain not only so high and eminent memorials of Gods goodness and deliverance unto Israel as is intimated by that passage alledged in the Jerusalemy From that time they said Praise ye the Lord ye servants of the Lord and no more of Pharaoh but also several other things of high and important matter and consideration for the * * * Tal. in Pes. fol. 118. Hallel say they recordeth five things the coming out of Egypt the dividing of the Sea the giving of the Law the Resurrection of the dead and the lot of Messias 4. ‖ ‖ ‖ Maym. ubi sup Talm. utrumque in Succah per. 5. This Hallel was said over eighteen days in the year and one night namely at the killing of the Passover at the Feast of Pentecost on the eight days of the Feast of Tabernacles and on the eight days of the Feast of Dedication and on the Passover night With the manner of its saying over the people still answering Hallelujah compare the redoubled Hallelujahs in Rev. 19. 1 3 4. 6. Besides this Hallel which they called the Egyptian Hallel there is frequent mention of the great Hallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Treatise Taanith telleth a story * * * Taan per. 3. that they appointed a Fast
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idumea the Great CHAP. LIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas but the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aruch also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas b b b b b b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mezonechah it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanoah The same also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim the Gloss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim is a City of which it is thus written in the books of the Chronicles And Abijah took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim The Gemarists read it after the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim this story being added c c c c c c Bab. Menacoth fol. 55. 1. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Barchaim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ragab beyond Jordan obtains the next to it R. Eliezer ben Jacob saith Gush Chalab in Gallilee obtains the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Ibid. Karhiim and Atolin otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuthim and Hatolin in the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Clusters of Keila and drinks Honey and Milk and enters into the Temple CHAP. LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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