elsewhere is expounded d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Ashmodeus For in both places we have this ridiculous tale There was a certain Woman brought forth a son in the m Beresh rabb fol 39. 3. night time and said to her son a child newly born you must know go and light me a Candle that I may cut thy Navel As he was going the Devil Asmodeus meeting him said to him go and tell thy Mother that if the Cock had not crowed I would have killed thee c. The very name points at Apostacy not so much that the Devil was an Apostate as that this Devil provoked and entised people to apostatize Beelzebul amongst the Gentiles and Asmodeus amongst the Jews the first Authors of their apostacy Whether both the Name and Demon were not found out by the Jews to affright the Samaritans See the place above quoted n n n n n n Bâ—resh rabb col 4. Whenas Noah went to plant a Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Demon Asmodeus met him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let me partake with thee c. So that it seems they suppose Asmodeus had an hand in Noah's drunkenness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he that is Solomon sinned Asmodeus drove him to it c. They call the Angel of death by the name of Prince of all Satans because he destroys all mankind by death none excepted VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Queen of the South c. I. I Cannot but wonder what should be the meaning of that passage in o o o o o o Fol. 15. 2. Bava bathra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoever saith that the Queen of Sheba was a Woman doth no other than mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What then is the Queen of Sheba The Kingdom of Sheba He would have the whole Kingdom of the Sabeans to have come to Solomon perhaps what is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an exceeding great Army for so is that clause rendred by some might seem to sound something of this nature in his ears But if there was any kind of ambiguity in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as indeed there is none or if Interpreters doubted at all about it as indeed none had done the great Oracle of truth hath here taught us that the Queen did come to Solomon but why doth he term her the Queen of the South and not the Queen of Sheba II. There are plausible things upon this occasion spoken concerning Sheba of the Arabians which we have no leisure to discuss at present I am apt rather to apprehend that our Saviour may call her the Queen of the South in much a like sense as the King of Egypt is called in Daniel the King of the South the Countries in that quarter of the world were very well known amongst the Jews by that title but I question whether the Arabian Saba were so or no. Grant that some of the Arabian Countries be in later ages called Aliemin or Southern parts yet I doubt whether so called by antiquity or in the days of our Saviour Whereas it is said that the Queen of the South came to hear the wisdom of Solomon is it worth the patience of the Reader to hear a little the folly of the Jews about this matter Because it is said that she came to make a proof of his wisdom by dark sayings and hard questions these Doctors will be telling us what kind of riddles and hard questions she put to him p p p p p p Midr. Mis. about the beginning She saith unto him if I ask thee any thing wilt thou answer me He said it is the Lord that giveth wisdom She saith what is this then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are seven things go out and nine enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two mingle or prepare the cup and one drinks of it He saith there are seven days for a Womans separation that go out and nine months for her bringing forth that come in Two breasts do mingle or prepare the cup and one sucks it Again saith she I will ask thee one thing more what is this A Woman saith unto her Son thy Father was my Father thy Grandfather was my Husband thou art my Son and I am thy Sister To whom he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely they were Lot's Daughters There is much more of this kind but thus much may suffice for riddles VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man when he hath lighted a Candle c. THE coherence of this passage with what went before seems a little difficult but the connexion probably is this There were some that had reviled him as if he had cast out Devils by the Prince of the Devils others that had required a sign from Heaven Vers. 15 16. To the former of these he gives an answer Vers. 17 18. and indeed to both of them Vers. 19. and so on This passage we are upon respects both but the latter more principally q. d. You require a sign of me would you have me light a Candle and put it under a bushel Would you have me work miracles when I am assured beforehand you will not believe these miracles Which however of themselves they may shine like a candle lighted up yet in respect to you that believe them not it is no other than a candle under a bushel or in a secret place VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole shall be full of light THIS clause seems so much the same with the former as if there were something of Tautology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If thy whole body therefore be full of light c. our Saviour speaketh of the eye after the manner of the Schools where the evil eye or the eye not single signify'd the covetous envious and malicious mind Do not bring such a mind along with thee but a candid benign gentle mind then thou wilt be all bright and clear thy self and all things will be bright and clear to thee If you had but such a mind O! ye carping blasphemous Jews you would not frame so sordid and infamous a judgment of my miracles but you would have a clear and candid opinion concerning them VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he had not first washed before dinner HAD the Pharisee himself washed before dinner in that sense wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the washing of the whole body it is hardly credible when there was neither need nor was it the custom to wash the whole body before meat but the hands only This we have spoken larglier upon elswhere q q q q q q Vid. Notes upon Mâ—t XV. Mark VII from whence it will be necessary for us to repeat these things that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing of the hands and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dipping of the
of Israel From the gate of the mountain of the House to the gate of Nicanor the camp of Levi and from the gate of Nicanor inward the camp of the divine glory SECT I. How the unclean were kept from the Temple UPON the observation of what persons were prohibited access to the Temple lest they should defile it two things methodically do come to hand to be considered thereupon as referring to it and those are 1. What course was taken for the prohibiting of the unclean from coming there And 2. What was the penalty of those that were in their uncleanness yet would dare to come The former inquiry is not of so easie resolution as is the latter and the reason is because thousands of persons might come that were not in a fit case to have come thither and yet it was impossible without immodesty and uncivility unless it were by oath to discover in what case they were There were indeed Porters and Guards at the gates but thousands of unclean persons might pass them and they never the wiser unless they should have put the passengers to an oath which I believe was never yet dreamed of by any writer that hath handled the Jews customs Men in issues of blood or seed and women in their ordinary or extraordinary fluxes could neither be discerned by their face in what case they were nor do we find that they were ever at all examined much less sworn or searched They might repel and keep back indeed what or whosoever carried with them visible defiling as one that appeared to be a Leper one that came with things about him that might not be brought into the Temple or they might keep back those that would go beyond their bounds or they might have an eye to any that came suspiciously either to steal or to disturb the Service or they might check those that shewed any lightness at their coming in or being entred or they might direct those that were not well acquainted with the place what to do and how to behave themselves there or they might admonish all that came to take heed of coming there if they were unclean But as for keeping out all that were in any uncleanness and such as whereby the place might receive defilement it was a thing so far impossible that it is far from being imaginable A man might have touched a dead Corps or might have touched a Woman in her separation or suffered Gonorrhoea in the night or twenty such like cases as these and he cometh to enter into the Temple and no one in the world knew how the case was with him but himself how should this man be possibly discovered or restrained unless it were by the spirit of Prophesie or by giving him an oath which power we never read the Porters to have had nor is there any ground or colour to suppose such a thing The security of the place therefore from such pollutions lay more in the severity of the penalties that were sentenced against and inflicted upon those that were deprehended offenders in this kind than it did in any possible care or practical prevention they could use that they should not come there And as the rigour and strictness of Laws and execution upon offenders in other cases is the surest prevention of such offences the like was the way of caution and prevention here SECT II. Penalties doomed upon unclean Persons found in the Temple Death by the hand of Heaven and Cutting off FOur sad and severe punishments for punishments I cannot but call them all were severally allotted two in sentence or doom and two in execution upon those that presumingly by their uncleanness did violate the Holiness of the place and service some upon one degree of offending and some upon another And those were these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death by the hand of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rebels beating 1. There is a penalty of which the Jews do speak exceeding often due as they hold to divers sorts of offenders and amongst other to some of those that we are speaking of namely such as being unclean yet would for all that go into the Temple and they do call it Death by the hand of Heaven or by the hand of God a a a Vid. Eliu Levit. in Tisbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they do very commonly call God Heaven b b b Maymon in Biath Mikdash per. 4. An unclean person saith Maymony that serveth in the Sanctuary profaneth his service and is guilty of Death by the Hand of Heaven though he stay not there And again c c c Ibid. per. 5. A Priest that serveth and washeth not his hands and feet in the morning he is guilty of Death by the hand of Heaven And again d d d Ibid. per. 4. Men or Women with Fluxes Women in their Separation and upon Childbirth or one unclean by a creeping thing or by a carcase or the like may not deal with the service nor go into the Court But if they do they are liable to cutting off for their going in thither and to Death by the hand of Heaven for their serving And divers other instances and examples might be given in other delinquencies and offences to which Death by the hand of Heaven is doomed as the proper punishment of them but these may be sufficient to our present purpose 2. There is likewise as frequent mention if not more among the Hebrew Writers of another doom or penalty upon divers offenders and amongst others upon those of whom we are speaking who would go into the Temple in their uncleanness knowing how the case was with them which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kereth or Cutting off And the Talmud in the Treatise Kerithuth which bears the name upon this very subject doth reckon up six and thirty offences to which if wilfully committed this penalty accrewed It may not be amiss to give the matter at large in their own words and that the rather because we have not only some occasion to look after them now but shall have again also when we come to treat concerning sin-offerings which was a part of their service and which as we shall see then and even in the words now before us had somewhat to say to the matter of Cutting off Their words are these e e e Kerithuth per. 1. There are six and thirty cuttings off in the Law He that lieth with his mother or his fathers wife or his daughter in Law or with a male or with a beast or a woman lying with a beast or a man lying with a woman and her daughter or with another mans wife or with his own sister or his fathers sister or his mothers sister or his wifes sister or his brothers wife or his fathers brothers wife or with a woman in her separation or he that blasphemeth or comitteth Idolatry or giveth
of some delicate niceness VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above three hundred pence I. THE prizes of such precious oyntments as it seems in Pliny were commonly known For thus he f f f f f f Lib. XII c. 1◠The price of Costus is XVI pounds The price of Spike Nard is XC pounds The Leaves have made a difference in the value From the broadness of them it is called Hadrospherum with greater Leaves it is worth X xxx that is thirty pence That with a lesser leaf is called Mesopherum it is sold at X lx sixty pence The most esteemed is that called Microspherum having the least leafe and the price of it is X lxxv seventy five pence And elsewhere g g g g g g Cap. 20. To these the merchants have added that which they call Daphnois surnamed Isocinnamon and they make the price of it to be CCC 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three hundred pence See more there II. It is not easie to reduce this sum of three hundred pence to its proper value partly because a peny was twofold a silver peny and a gold one partly because there was a double value and estimation of mony namely that of Jerusalem and that of Tyre as we observed before Let these be silver which we believe which are of much less value than gold and let them be Jerusalem pence which we also believe which are cheaper than the Tyrian yet they plainly speak the great wealth of Magdalen who poured out an oyntment of such a value when before she had spent some such other Which brings to my mind those things which are spoken by the Masters concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The box of spices which the husband was bound to give the wife according to the proportion of her dowry h h h h h h Bab. Chetub fol. 66. 2. But this is not spoken saith Rabh Ishai but of Jerusalem people There is an example of a daughter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicodemus ben Gorion to whom the Wise men appoynted four hundred crowns of gold for a chest of spices for one day She said to them I wish you may so appoynt for their daughters and they answered after her Amen The Gloss is The husband was to give to his wife ten Zuzees for every Manah which she brought with her to buy spices with which she used to wash her self c. Behold a most wealthy woman of Jerusalem daughter of Nicodemus in the contract and instrument of whose marriage was written A thousand thousand gold pence out of the house of her Father besides those she had out of the house of her Father in-Law whom yet you have in the same story reduced to that extream poverty that she picked up barly corns for her food out of the cattles dung VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye have the poor always with you SAmuel i i i i i i Bab. Schabb. fol. 63. 1. saith There is no difference between this world and the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anless in regard of the affliction of the Heathen kingdoms as it is said A poor man shall not be wanting out of the midst of the earth Deut. XV. 11. Observe a Jew cofessing that there shall be poor men even in the days of the Messias Which how it agrees with their received opinion of the pompous kingdom of the Messias let him look to it R. Solomon and Aben Ezra write If thou shalt obey the words of the Lord there shall not be a poor man in thee but thou wilt not obey therefore a poor man shall never be wanting Upon this received reason of the thing confess also O Samuel that there shall be disobedient persons in the days of the Messias which indeed when the true Messias came proved too too true in thy Nation VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on the first day of unleavened bread SO Matth. Chap. XXVI 17. and Luke Chap. XXII 7. And now let them tell me who think that Christ indeed kept his Passover the fourteenth day but the Jews not before the fifteenth because this year their Passover was transferred unto the fifteenth day by reason of the following Sabbath Let them tell me I say whether the Evangelists speak according to the day prescribed by Moses or according to the day prescribed by the Masters of the Traditions and used by the Nation If according to Moses then the fifteenth day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of Unleavened bread Exod. XII 15 18. But if according to the manner of the Nation then it was the fourteenth And whether the Evangelists speak according to this custom let us enquire briefly Sometime indeed the whole seven days feast was transferred to another month and that not only from that Law Numb IX but from other causes also concerning which see the places quoted in the margin l l l l l l Hieros in Maasar Sheni fol. 56. 3. Maimon in Kiddush Hodesh cap 4. But when the time appointed for the feast occurred the Lamb was always slain on the fourteenth day I. Let us begin with a story where an occasion occurs not very unlike that for which they of whom we spake think the Passover this year was transferred namely because of the following Sabbath The story is this m m m m m m Hieros Pisachin fol. 33. 1. After the death of Shemaiah and Abtalion the sons of Betyra obtained the chief place Hillel went up from Babylon to enquire concerning three doubts When he was now at Jerusalem and the fourteenth day of the first month fell out on the Sabbath observe that it appeared not to the sons of Betyra whether the Passover drove off the Sabbath or no. Which when Hillel had determined in many words and had added moreover that he had learnt this from Shemaiah and Abtalion they laid down their authority and made Hillel president When they had chosen him President he derided them saying What need have you of this Babylonian Did you not serve the two chief Men of the world Shemaiah and Abtalion who sat among you These things which are already said make enough to our purpose but with the Readers leave let us add the whole story While he thus scoffed at them he forgat a Tradition For they said What is to be done with the people if they bring not their knives He answered I have heard this tradition but I have forgot But let them alone for although they are not Prophets they are Prophets sons Presently every one whose Passover was a Lamb stuck his knife into the fleece of it and whose Passover was a Kid hung his knife upon the horns of it And now let the impartial Reader judge between the reason which is given for the transferring the Passover this year unto the fifteenth day namely because of the Sabbath following that they might not be forced to abstain from
Horhagidgad the first day of the fifth month and is lamented all that month CHAP. XXI SOme Canaanites are overcome here appeareth some glimpse of the performance of Gods promise but the people turning clean back again they begin to murmur Here the strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. and the scornful word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Manna sheweth their scornfulness and fuming Seraphim Nehashim fiery Serpents or Serpents of a flame colour sting the murmurers and the brazen Serpent lifted up and looked at cureth them a figure of better things to come Joh. 3. 14. This brazen Serpent seemeth to have named the place Zalmonah Num. 33. 42. that is the place of the image and the coming up of the Serpents upon the people seemeth also to have named the place there about Maaleh Akrabbim The coming up of the Scorpions See Josh. 15. 3. From Zalmonah they remove to Pimon to Oboth to Ije Aharim by the border of Moab they are forbidden to invade Moab Deut. 2. 9. They pass the valley Zared and here all the generation numbred at Sinai is clean gone Deut. 2. 14. They coast along Moab and Ammon and so to the other side Arnon Deut. 2. 13 18 24. In Numb 21. ver 14. there is this Geographical quotation taken out of the book of the wars of the Lord which describeth that part of the Country thus Vaheh in Suphah and the brooks of Arnon and the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab This Book of the war of the Lord seemeth to have been some Book of remembrances and directions written by Moses for Joshua's private instructions in the managing of the wars after him see Exod. 17. 14 16. It may be this Book was also called Sepher Jasher liber rectus or a directory for Joshua from Moses what to do and what to expect in his wars and in it Moses directs the setting up of Archery 2 Sam. 1. 18. and warrants him to command the Sun and to expect its obedience Josh. 10. 13. From thence they come to Beer where the seventy Elders of the Sanhedrin by Moses appointment do bring forth waters by the stroke of their staves as he had done with the stroke of his Rod this great work and wonder and this great priviledge bestowed upon so many of them maketh all the people to sing for joy Sihon and Og conquered It is now six and twenty generations from the Creation or from Adam to Moses and accordingly doth Psal. 136. rehearse the durableness of Gods mercy six and twenty times over beginning World 2553 Moses 120 Redemption from Egypt 40 the story with the Creation and ending it in the conquest of Sihon and Og The numerals of the name Jehovah amount to the sum of six and twenty CHAP. XXII XXIII XXIV XXV BAlaam cannot curse Israel but curseth Amalek their first and Rome their last enemy He foretelleth that Israel shall be so prosperous and happy that he wisheth that his end might be like theirs He returns to his own place Chap. 24. 25. that is saith Baal Turim He went to hell as Acts 1. 25. He went not home to Syris his own Country but he went homeward and by the way falls in with Midian and giveth them the cursed counsel to intangle Israel with their Daughters and Idolatry Israel is yoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal Peor not only to the Idol but to the women the old generation of wicked Israel is utterly gone and this new generation that must enter Canaan begins after their fathers with such courses as these there died for this sin 24000 men viz. 23000 by the plague 1 Cor. 10. 8. and 1000 by the hand of Justice CHAP. XXVI XXVII XXVIII XXIX XXX THE people are numbred that must go into Canaan as those had been that came out of Egypt One family of Simeon that had gone into Egypt is extinct namely that of Ohad a Prince of Simeon had been chief actor in the matter of Peor Chap. 25. 14. It may be that utterly rooted out his stock Divers Laws given CHAP. XXXI XXXII MIdian destroyed though Abrahams children Reuben Gad and half Manasseh have thereby the quieter setling beyond Jordan when they say We will build us Sheepfolds and Cities Chap. 32. 6. and when the Text saith they did so ver 34. it is to be understood that they took course for such buildings for they themselves went over Jordan and were in Canaan wars seven years CHAP. XXXIII XXXIV XXXV XXXVI ISraels two and forty stations from Egypt to Jordan the borders of the Land the Cities of the Levites the disposal of Zelophohads daughters The Book of DEUTERONOMY THE sum of the Book of Deuteronomy is a rehearsal and explanation made to the children of the Law given to their fathers the time of the Book is but two months namely the two last months of their fortieth year divided into the time of Moses his repeating the Law and dying and Israels mourning thirty days for him There can be little dislocation of stories expected where there are so few stories at all and therefore it will be the less needful to insist much upon the Book when that which we chiefly aim at in this undertaking is already done namely the laying of the story in its proper method and order only some few things it may not be impertinent nor unprofitable to observe 1. Whereas Moses is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he explains this Law Chap. 1. 1. it is to be understood that he was over against Suph in Moab and not near the Red-sea see Numb 21. 14. Vaheb in Suphah World 2553 Moses 120 Redemption from Egypt 40 2. Speaking of the exclusion of the people out of Canaan for their murmuring at Kadesh Barnea upon the return of the Spies Numb 14. he brings in the story of his own exclusion as if it had been at the same time Chap. 1. 35 36 37. whereas it was not till eight and thirty years after but thus close and concisely doth the Scripture sometime use to speak in rehearsing known stories see Acts 7. 7. 3. He speaketh to the generation then present as if they had been the generation that was already perished and consumed in the wilderness see Chap. 1. ver 26. 27 34 35 c. for he puts the murmuring at Kadesh and the decree against entering into the Land upon these men present as if they had been the men whereas those men that were properly concerned in that business were already dead and gone But he useth this manner of stile 1. Because they were abundance of them capable of murmuring then as well as their fathers they being many thousands of them indeed under twenty years and yet not so much under but that they could be and could shew themselves as untowardly and unlucky as they that were above twenty years of age And by this manner of expression Moses would bring
doth confirm the order JOHN from Machaerus Castle where he lay Prisoner sendeth two of his Disciples to Christ to enquire of him Whether he were he that should come Not that John was ignorant who he was having had so many demonstrations of him as he had had and having given so ample testimony of him as he had done Joh. 1. 34 36. 3. 29 30. Nor that Johns Disciples were so wilfully ignorant of him as not to be perswaded by their Master that he was he but his message to him seems to this purpose John and his Disciples had heard of the great and many miracles that Christ had done healing the sick and raising the dead c. and it may be they thought it strange that Christ amongst all his miraculous workings would not work Johns liberty out of thraldom who lay a prisoner for him and for the Gospel he preached before him And this may be was the bottom of their question Art thou he that shall come or look we for another As expecting somewhat more from the Messias then they had yet obtained They received a full answer to their question by the miracles they saw wrought which abundantly proved that he was he that was to come But as to their expectation of his miraculous enlargement of John his answer was that his work was to preach the Gospel and that it was a blessed thing not to take any offence at him but to yield and submit to his wise dispensations And accordingly when the messengers of John were returned he giveth a glorious testimony concerning him to the people but yet sheweth how far one truly and fully acquainted and stated in the Kingdom of Heaven went beyond him in judging of it who looked for temporal redemption by it The Method of Matthew is somewhat difficult here but he seemeth purposely to have joyned the mission of Christs Disciples and Johns Disciples together I suppose Christ was at Jerusalem when Johns messengers came to him and if it were at the feast of Pentecost John had then been seven or eight months in prison SECTION XXXII MATTH Chap. XI from Ver. 20. to the end of the Chapter Chorazin and Bethsaida upbraided BEsides Matthews continuing this portion to that that went before the upbraiding of these Cities is so answerable to the matter contained in the end of the former Section that it easily shews it to be spoken at the same time See Ver. 17 18 19. of this Chapter When Christ saith that if the things done in these Cities had been done in Tyre and Sidon and Sodom and Gomorrha they would have repented and would have remained till now he understandeth not saving grace and saving repentance in them but such an external humiliation as would have preserved them from ruine As the case was with Nineveh they repented and were delivered from the threatned destruction their repentance was not to salvation of the persons but to the preservation of their City as Ahabs humbling prevented the present judgment and not his final condemnation SECTION XXXIII LUKE Chap. VII from Ver. 36. to the end of the Chapter Mary Magdalen weepeth at Christs feet and washeth them with tears c. THE continuation of this portion in Luke to that in Sect. 31. will plead for its order and the reader will easily observe that the interposition of the preceding Section in Matthew is so far from interrupting the story that it is necessarily to be taken in there and is an illustration of it The actings of the two several parties in this Section the Pharisee that invited Christ to eat with him and the woman sinner that comes and weeps at his feet for mercy may seem to have had some rise from or some occasional reference to the speech of Christ in the two Sections next preceding In the former he had said The son of man came eating and drinking and this possibly might induce the Pharisee to his invitation and in the latter he had said Come unto me â—e that are weary and heavy laden and that might invite the woman to her address This woman was Mary the sister of Lazarus who was also called Mary Magdalen of whom there is mention in the very beginning of the next Chapter That she was Mary the sister of Lazarus John giveth us ground to assert John 11. 2. as we shall shew when we come there where we shall evidence that these words It was that Mary which annointed the Lord with oyntment and wiped his feet with her hair can properly be referred to no story but this before us And that Mary the sister of Lazarus was called Mary Magdalen we shall prove in the next Section Christ in the story in Sect. 31. when Johns disciples came to him we supposed to be at Jerusalem and answerably it may be conceived that this passage occurred at Bethany where Simon the Pharisee may not improbably be held to be the same with Simon the Leper Matth. 26. 6. where this very woman again annointed him SECTION XXXIV LUKE Chap. VIII Ver. 1 2 3. Certain women that followed Christ. LUKE again is the warrant for the order In the former story he had spoken of one woman that had found healing and mercy with Christ and he speaks here of divers and among them Mary Magdalen Now that she was Mary the sister of Lazarus let but these two arguments be weighed not to insist upon more The first is this If Mary Magdalen were not Mary the sister of Lararus then Mary the sister of Lazarus gave no attendance at Christs death nor had any thing to do about his buriall or at least is not mentioned as an agent at either which is a thing so incredible to conceive that it needs not much discourse to set forth the incredibility of it There is mention of Mary Magdalen and Mary the mother of James and Salom Mark 15. 40. and Joanna Luk. 24. 10. but not a word of Mary the sister of Lazarus She had twice annointed Christ in the compass of that very week she had ever been as neer and as zealous a woman disciple as any that followed him and her residence was at Bethany hard by Jerusalem and what is now become of her in these two great occasions of attending upon Christs death and imbalming Had she left Christ and neglected her attendance on him at this time above all others or have the Evangelists whilst they mention the other that attended left her out It is so unreasonable to believe either of these that even necessity inforceth us to conclude that when they name Mary Magdalen they mean Mary the sister of Lazarus And Secondly take this Argument of Baronius which hath more weight in it then at first sight it doth seem to have who in his Annals ad Annum Christi 32 goes about to prove this thing that we assert and he shews how it also was the opinion of the Fathers and those in former times His words are these We say upon the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
again And from that time most properly began the Kingdom of Heaven and the new Hierusalem when that earthly Kingdom and that old City were utterly ruined §. Being as was supposed the son of Joseph which was the son of Heli. At every descent in this Genealogy the word Jesus is to be understood otherwise the first and last descents are improper and different in stile from all the rest For Joseph was not the Son of Heli but only his Son in Law and Adam was no more the Son of God than any of the other holy men that were named before The supply therefore is thus to be made to make all proper Jesus being as was supposed the Son of Joseph Jesus the Son of Heli Jesus the Son of Matthat c. Jesus the Son of Seth Jesus the Son of Adam Jesus the Son of God And the like stile of Genealogy Moses useth Gen. 36. 2. Aholibamah the daughter of Anah the daughter of Zibeon where Anah is not called the daughter of Zibeon for he was a man and not a woman no more was Joseph the Son of Heli for he was only his son in Law but the word Aholibamah is to be supplied thus Aholibamah the daughter of Anah Aholibamah the daughter of Zibeon Heli or Eli for the name seemeth to be the same with his in 1 Sam. 1. 3. c. was not the natural Father of Joseph for Matthew told us plainly before that it was Jacob that begot Joseph but Heli was the Father of Mary and Father-in-Law of Joseph only Now because it is not used in Scripture to mention any women in a pedigree or to run the line from the Mother but from the Father to the Son therefore Mary is not here named at all but intimated or included when the line begins from her Father and calleth her husband his son which he was only because of her So that Luke intending to shew Christ the seed of the woman must of necessity reckon by Mary the daughter of Heli as Matthew intending to shew him the heir of the Crown of David doth reckon by Joseph the heir male apparent In comparing and laying together these men that Matthew and Luke have named in the ancestry of Joseph and Mary betwixt the returning out of the captivity and the times of our Saviour we find that every one man in the stock of Joseph did almost outlive two of those in the line of Mary the one line affording twenty descents betwixt those two periods and the other but one above half so many which easily and readily confuteth that opinion that some have strangely held that the persons in the two Genealogies have been the same men only under different names and it helpeth somewhat to settle the times between those two periods against the different miscountings of several men some stretching them longer than the eleven persons named in Matthew could stretch to live and some cutting them shorter than the twenty named in Luke could be comprehended in Ver. 27. Which was the Son of Salathiel which was the Son of Neri Neri was the natural father of Salathiel he seemeth to have been so named from the candle which the Lord reserved for David and his house 2 Chron. 21. 7. Ver. 31. Which was the Son of Nathan 2 Sam. 5. 14. 1 Chron. 3. 5. It is like that he was named after Nathan the Prophet who brought David word of the promise 2 Sam. 7. and of the cotinuance of his house which failed in the race of Solomon but continued in the race of this Nathan till the King came that was to sit on Davids Throne for ever Here again the number of persons in the Genealogy of Mary betwixt David and the captivity exceed the number in the Genealogy of Joseph in Matth. 1. Vers. 36. Which was the Son of Cainan which was the Son of Arphaxad In Moses it is said Arphaxad begat Shelah and Shelah begat Eber Gen. 10. 24. 11. 12. And so is it briefly reckoned 1 Chron. 1. 24. Shem Arphaxad Shelah without any mention of Cainan at all nor is there any memorial of such a son of Arphaxad throughout all the Old Testament nor indeed was there ever any such a man in the world at all Here therefore is an extraordinary scruple and a question of no small difficulty meeteth us where Luke found the name of this man which is not to be found elswhere in all the Bible And whether it be not an error in the Text and were not a miscarriage in the Evangelist to reckon a man for an ancestor of Christ that the world never saw or that never was upon the Earth Answer It is easie indeed to resolve where Luke found this name of Cainan and from whence he took it namely from the Greek Bible or the Septuagint which hath inserted it in those places of Moses that are alledged but when this is resolved the greater scruple is yet behind of his warrantableness so to do and of the purity of the Text where it is so done The Seventy Translatours indeed read Gen. 10. 24. thus Arphaxad begat Cainan and Cainan begat Sala and Sala begat Eber. And in Chap. 11. they say Arphaxad lived one hundred and thirty five years and begat Cainan And Cainan lived one hundred and thirty years and begat Sala and Cainan lived after he begat Sala three hundred and thirty years And from hence hath Saint Luke without controversie taken in Cainan into this Genealogy a man that never was in the world but the warrantableness of this insertion will require divers considerations to find it out As let the Reader be pleased seriously to ruminate upon these First That the Seventy Translatours did that work unwillingly and for fear For the Scripture was the Treasure of the Jews which made them more glorious than any Nation under Heaven Therefore to communicate this their riches to the Heathen whom they abominated and detested was as much against their heart as what was most So that had not the fear of the power of Ptolomy brought them to the work of the Translation more than their own good will there had been no such thing done Ptolomy Lagus the Father of Ptolomy Philadelphus for whom they translated had carried away an hundred thousand Jews captive into Egypt as saith Aristeas so that the fear and dread of that house lay upon them that they durst deny it nothing which otherwise they would most vehemently have done such a thing as this to have communicated their Scriptures to the Heathen in a vulgar Tongue Secondly The Translation then being undertaken for fear and with so ill a will that as Aristeas who was present at the work saith the Translatours were very unwilling to go for Egypt though he interpret it because loath to go from Eliazar the High Priest and that the Jews kept a mournful fast every year sorrowing for that work of the Translation It cannot be expected that the Translation will be done with any more
into an hotch-potch of Religion in some things like the Jewish in many things exceeding Heathenish And the people sometime shewed friendship to the Jews sometimes enmity sometimes claiming kinred of them when they saw them in prosperity pretending to have been descended from Joseph but sometimes again scorning and despising them when they saw them brought to any ebb or in calamity Jos. Ant. l. 9. c. 14. lib. 12. cap. 7. 3. When the Tribes of Judah and Benjamin were brought to the lowest ebb and captived out of their own land into Babel then did these Samaritans get elbow-room and insolency against them against their coming to their own land again These were the main opposers and hinderers of the building of the Temple Ezra 4. called the Adversaries of Judah and Benjamin vers 1. and the people of the land vers 4. yet pretending to seek God and to sacrifice as well as the Jews vers 2. c. Here the fewd and hatred began to be more apparent and as the Samaritans were thus bitter to the Jews so the Jews to their power were not behind hand with the Samaritans For if we may believe their own Authors Ezra Zorobabel and Joshua gathered all the Congregation into the Temple and brought in three hundred Priests and three hundred books of the Law and three hundred Infants and they blew Trumpets and the Levites sung and chanted and cursed excommunicated and separated the Samaritans by the secret Name of God and by the glorious writing of the Tables and by the curse of the upper and lower house of Judgment that no Israelite eat of any thing that is a Samaritans for he that doth doth as if he eat swines flesh Nor that any Samaritan be proselyted to Israel nor have any part in the Resurrection as it is said what have you to do with us to build the house of the Lord our God Nor have you any part or right or memorial in Jerusalem And they wrote out and sent this curse to all Israel in Babel and they added thereto curse upon curse and the King fixed a curse everlasting to them as it is said And God that hath caused his name to dwell there destroy all Kings and people that shall put to their hands to alter it Haec R. Tanchuma fol. 17. 4. Hitherto the Samaritans after the captivity of the ten Tribes were Heathenish and no Jews among them save one or a few Priests to teach them the Law according to the ten Tribes usage of it and as it seemeth by Aben Ezra on Esth. 1. they had the book of Moses law among them but in so wild a translation that the first verse of it was read thus In the beginning Ashima created heaven and earth What Ashima meaneth see 2 King 17. 30. but from the times of Ezra and Nehemiah exceeding many Jews began to be mingled among them and became Samaritans The main occasion was this One of the sons of Jojada the son of Eliashib the High Priest married the daughter of Sanballat the Horonite a chief man among the Samaritans for which cause he was driven from the Priesthood by Nehemiah Neh. 13. 28. Josephus nameth both the man and the woman and relateth the full story to this purpose Manasses saith he the brother of Jaddua the High Priest had maried Nicasso the daughter of Sanballat Which thing the Elders of the Jews taking exceeding ill as a violation of their Laws and as an introduction to strange marriages they urged that either he should put away his wife or that he should be put away from the Priesthood Yea and Jaddua his brother drave him away from the Altar that he should not Sacrifice Whereupon Manasses addressing himself to his Father in Law Sanballat tells him that it was true indeed that he loved his daughter Nicasso most dearly but yet would not lose his function for her sake it being hereditary to him by descent and honourable among his Nation To this Sanballat replied that he could devise such a course as that he should not only injoy his Priesthood still but also obtain an High Priesthood and be made a primate and metropolitane of a whole Country on condition that he would keep his daughter still and not put her away For he would build a Temple on mount Gerizim over Sichem like the Temple at Jerusalem and this by the consent of Darius who was now Monarch of the Persian Empire Manasses imbraced such hopes and promises and abode with his Father in Law thinking to obtain an High Priesthood from the King And whereas many of the Priests and people at Jerusalem were intricated in the like marriages they fell away to Manasses and Sanballat provided them lands houses and subsistence But Darius the King being overthrown by Alexander the Great Sanballat revolted to Alexander and did him homage and submitted both himself and his Dominion unto him and having now gotten an opportunity he made his Petition to him and obtained it of building this his Temple And that that helped him in this his request was that Jaddua the High Priest at Jerusalem had incurred Alexanders displeasure for denying him help and assistance at the siege of Tyrus Sanballat pleaded that he had a son in Law named Manasses brother to Jaddua to whom many of the Jews were very well affected and followed after him and might he but have liberty to build a Temple on mount Gerizim it would be a great weakning of Jaddua for by that means the people would have a fair invitation to revolt from him Alexander easily condescended to his request and so he fell on to build his Temple with might and main When it was finished it caused a great Apostasie at Jerusalem for very many that were accused and indited for eating of forbidden meats for violating the Sabbath or for other crimes fled away from Jerusalem to Sichem and to mount Gerizim and that became as a common Sanctuary for offenders To this purpose Josephus To which it may not be impertinent to add the relation of R. Abrah Zaccuth about this matter When Alexander the Great saith he went from Jerusalem Sanballat the Horonite went forth to him with some Israelites and some of the sons of Joshua the High Priest who had made marriages with the Samaritans and whom Ezra and Nehemiah had driven from the house of the Lord and he desired of Alexander that the Priests his sons in law might build a Temple in mount Gerizim and the King commanded that it should be done and so they built a Temple Thus was Israel divided half the people after Simeon the Just and Antigonus his scholar and their society following what they had received from the mouth of Ezra and the Prophets And the other half after Sanballat and his sons in Law and they offered burnt offerings and sacrificed out from the house of the Lord and made ordinances of their own invention And Manasseh the son in Law of Sanballat the son of Joshua the son
the converse of others unless it were from a person Anathemated which falleth not under the consideration that we have in hand To eat indeed with the common sort of people they made it sky as Mark 2. 16. for none of the Scholars of the Wise would cat with the people of the Land as was observed before no more would any of the people of the land with a Heathen Act. 11. 3. therefore that prophane person of the Church of Corinth must be used as a Heathen or Publican Mat. 18. 17. they must not eat with him 1 Cor. 5. 11. but to talk walk sit buy sell and to use other common converse with men of the Nation it was neither against the Tenerâ—â— nor practice of the Pharisees nor any other Sects of the Nation unless it were the Essâ—aâ—s growing Theraputae or the Colledges of Hermites in Egypt 2. The separation of Pharisees therefore did not consist which is the second thing to be looked after so much in their withdrawing from the society of men as it did in a singularity of holiness and devotion which they pretended and took upon them to have above beyond and distinct from other men walking beyond and above the rule of the State Religion and common devotion of the Nation and seeming something above Ela in the scale of holyness to the eyes of others whereas he whose eyes walk through the Earth saw them to be but painted Sepulchers full of rottenness and corruption Mat. 23. 27. Their transendency of holyness which they took upon them they desired should appear especially in these two particulars 1. In extream Ceremoniousness beyond other men as in frequent washings large Phylacteries Touch not taste not handle not c. And 2. In extraordinary pretended devotions as long and frequent prayers much shew of fastings c. that they might be seen of men We will not antedate the consideration of these particulars by insisting on them here but reserve them to be looked after as they come to hand in our future progress only here let us take the pattern and Character of the Pharisees as the Talmud it self and the Jews own Authors do picture them which for the present may serve for some explanation of those particulars wherein the Gospels do point at their pretended and hypocritical superlative holiness The Talmud nameth seven kind of Pharisees 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Schechemite Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth like the Shechemites who circumcised themselves not for the commandment sake but for advantage 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dashing or stumbling Pharisee for so we may interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that avoids thrusting upon men in the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And dashes his feet against the stones he went so demure a grave pace that he would not lift up his feet from the ground but dasht and stumbled against every stone that lay in his way 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phlebotomizing Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He as he went would thrust up to the wall lest he trouble the passengers that went and came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so hard that he would dash his face against the wall and draw blood 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pestil Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wrapt his coat about his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And kept off himself from touching of any men lest he should be defiled using his hand muâ—led in his cloaths as it were a pestil to drive off men from him 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Supererogation Pharisee that said what is my duty and I will do it and to spare shew me my trangression and I will amend it as meaning that there is no man that can shew wherein ever I transgressed 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another dashing Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that went bending double in shew of humility and winked as he went and dashed his feet against stones but his heart was naught He drew blood by dashing against walls seeming to be very humble and for the abundance of his humility he would not look about him as he went but dashed his arms or shoulders against walls and drew blood and all this not in the fear of God but to deceive men 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisee of love that became a Pharisee for the love of men or for the love of God Vid. Talm. in Sotah per. 3. in Gemara Aruch R. Nathan in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he also mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joanna a woman Pharisee of whom he giveth this story in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joanna the Daughter of Retibi by withcraft hindred womens childbearing and put them to extream pain in childbirth Now she pretended to be a very holy woman and they used to come to her and to beg her Prayers in behalf of such or such a woman that she might be delivered and then she would loose the charm and the woman was soon brought to bed At last she was discovered to be a Witch and then they â—lew her He calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee because of her pretended holiness Thus was the Pharisees Separation or distinction from other men not in regard of refraining of the society of men either in publick or private either in Synagogue or street but in taking on him and seeming to be more incomparably holy and most distinctively transcendent above all other Luke 18. 10. They despised the Sadduces as Hereticks and the strictness of the Esseans as far short of their Ceremoniousness though I believe they were the far honester and more sincerely religious men and the rest of the learned of the Nation that were not of these Sects were nothing in their eyes because not of their way and practise But as for the common people it is above expression how scornfully they looked upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee that had an Issue might not eat with one of the common people that had an issue though they were both under the same uncleanness Sabbath per. 1. in Gemara Nay they had a scornfull Maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the garments of the common people were to them as the shooes of him that had an issue Hagigah per. 2. for having touched their garments they washed themselves before they ate is having been defiled by them with an high uncleaness Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that speech of theirs mentioned before may top up all John 7. 49. This people that know not the Law is cursed Thus were the Pharisees separated and severed in their own conceit and practice and would appear so in the eyes of others from all other men of the Nation as in an higher form and pitch of holiness and devotion looking down upon all sorts of men as below them in piety and Religion and though not separating from their society yet not equalling them
taking on him to be Esau when he was Jacob He serveth in hardship in his marriage week and bringeth festivity to others but labour to himself Joseph Zebulun and Asher were in their mothers wombs at the same time but Joseph born last Dinah was not born in these seven years unless she were a twin with Zebulun Reuben about â—ive years old following the reapers findeth Mandrakes and bringeth the Apples thereof to his mother for which poor rate Jacob is in manner sold for a time by Rahel CHAP. XXXI Rahel stealeth Labans Teraphim for a civil use to preserve the memory of some of her ancestors whereof they were the pictures and which Laban had impiously Idolized CHAP. XXXII Jacob for distrust in the Promise so far upon Esaus approach that he sendeth him above a thousand cattel of all sorts of which he had vowed the Tithes to the Lord and before he paid them is met by the way by the Lord and in danger to be killed by him but by prayer and supplication he prevaileth with the Lord and escapeth only with a lame leg This lameness of Jacob was not reputed to him for a maim but like the honourable scars of a valiant Captain for a special dignity For at Bethel he exerciseth the part and office of a Priest which if his halting had been reputed for a maiâ— he had been disabled to do and his posterity in all succeeding ages reserve the honorable memory of this his lameness in not eating the sinew that shrank That was the first Ceremony that distinguished Israel for a peculiar people because with this his lameness Jacob is first dignified with the name of Israel Circumcision differenced them not from the other seed of Abraham by Hagar and Keturah but this curiosity in meats first beginneth Judaism They refrained not to eat the joint where the sinew was as a leg of Mutton or of Beef for the legs of the Passover were to be eaten Exod. 1â— 10. but they spared the sinew And that not in abomination or abhorring of it but in honour and special respect because it bare the memorial of their first naming Israel The portion of meat that Elkanah gave to his beloved Hannah Manah Ahhath Appaiina the portion of representation may not unfitly be understood of this joint and the same piece of the meat did Samuel reserve for Saul in honour The Cook took up the leg 1 Sam. 9. 24. CHAP. 33 34. Shechem an Hivite by original chap. 34. 2. is an Amorite by habitation chap. 48. 22. So Anah the Hivite by descent chap. 36. 2. Beeri the Hittite by habitation in one place chap. 26. 36. and an Horite by habitation in another chap. 36. 30 24. Judah was not at the murder at Shechem but at Chezib upon the borders of the Philistims married and resident there many miles distant CHAP. XXXV The Proselytes of Shechem admitted to Jacobs family by Baptism for circumcision to the Shechemites was become deadly Benjamin born by the strength of the promise vers 11. for Jacob was now past the natural vigour of generating and therefore he justly calleth his name Benjamin the son of the right hand CHAP. 36. Strange alteration of names in this Chapter from what they are in others Judith Chap. 26. 34. called Aholibamah because of her Idolatry Anah her father Chap. 36. 2. an Hivite by original is Beeri an Hittite Chap. 26. 34. because he dwelt among them about Beer-la-hai-roi Bashemath Chap. 26. 34. is Adah here to shew Gods dislike against Esaus matches Mahalath is Pashemath to shew the Canaanitish qualities of a daughter of Ismael Compare this genealogy in this Chapter with the same in 1 Chron. 1. and Timna which is here a woman and a mans concubine is there made that mans son for the Scripture useth to speak short in known stories CHAP. 37. When the Text hath dispatched with Esau the hater of his brother that lost his birth-right by his own fault it falleth upon Joseph the hated of his brethren that obtained the birth-right by the fault of another He feeding the flocks with his brethren joyneth in company with the sons of the handmaids for Leahs children cared little either for them or him Among them where he thought to have respect he found hardship for they made him as their slave or servant Vehu nagnar and he was a servant with the sons of Bilhah and Zilphah vers 2. This evil report of his brethrens usage of him he told his father whereupon he made him a coat of divers colours as a badge of the birth-right which his father intended to confer upon him that his brethren for this should respect him the more But this procureth their greater hatred Reuben only excepted who sought his good though he had gotten his birth-right which sheweth that the incestuous man was now become a penitent and holy CHAP. 38. Judah punished in his children and his own shame for the sale of his righteous brother He was married about eight years before Joseph was sold being then not above twelve years of age if he were so much Therefore the words in the beginning of the Chapter At that time have not so much any reference to the exact time of Judahs marriage as to the miscarriage of Er and Onan which befel not long after Joseph was sold and so teach of his requital in his children for the sale of his righteous brother CHAP. XXXIX XL XLI Joseph made a slave his Blackmoor mistress lusteth after his beauty and whiteness By the interpretation of other mens dreams he is promoted as by the relating of his own he was sold into misery Pharaoh giveth him a new name after their Oracular God Baal Zephon Zophnath Paanea CHAP. XLII Josephs words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 15 16. not an oath by the Creature but an apprecation and prayer for Pharaohs life So let Pharaoh live as ye are spies as Lev. 25. 36. helpeth to explain the verb. CHAP. XLVII Pharaoh having never seen so old a man as Jacob nor so grave a head nor so gray a beard in all his life in admiration asketh him no other question but concerning his age CHAP. XLVIII The birth-right which Jacob intended for Joseph before his sale is conferred and confirmed upon him when Ephraim and Manasseh are taken by him for his sons as Reuben and Simeon and hence came Ephraim to be first born among the Tribes and therefore Moses chooseth Joshua one of that Tribe for their conductor into Canaan CHAP. XLIX Jacob blesseth every one of the Tribes vers 28. therefore in his words to Reuben Simeon and Levi which are the most bitter we must find a blessing or we lose his sence His words also concern the future events of the Tribes as much or more than the twelve Patriarks that stood before him vers 1. These ground-works being then thus laid for the understanding of these his last words as necessarily they must let it be tolerated to touch upon some of
speech now made among them in the Senate and reviving an act of treason for speaking against the Prince he suddainly departed out of the Senate and the City In what case the Senate and the people were that were guilty of either words or actions that he had charged them with all it is readily guessed but how they shall come off and what they shall do to escape is not easily to be resolved Their presentest help is to fawn and speak fair and that course they take praising him infinitely at their next meeting for his justice and piousness and giving him as infinite thanks that he suffered them to live and decreeing that sacrifices should be offered annually to his clemency on that very day that those charges were published against so many seeking to appease his senseless and foolish anger by as senseless and foolish a pacification But how little they could sacrifice or pray or praise him into any better mind than he hath been in hitherto you shall see by the sequel § 2. An inhuman Cruelty Among the many cruelties of this monster the murder of Esius Proculus may bear some bell because he slew him for nothing but only for this for that he was such an one as God had made him This man was the goodliest man of person and shape in all the City insomuch that he was commonly called Colosseros for his extraordinary properness and stature One day as he sate a spectator upon the scaffolds of the bloody sports below Caius commanded him suddainly to be put down among the combatants and there to fight for his life When he had had a tryal with two several men and came off victorious the inhuman Tyrant caused him speedily to be bound and arraied in tatters and rags to be led about the City shewed to the women and then slain So much of beast had this monster in him that he could not indure the goodliness of a man § 3. Caius his Luxury Lavishness and prodigality Thus bestial was he towards men and no less was he in another kind towards women This appeared in the deflouring of his own sisters and adulterating the most of the noble Ladies of the City He was his own Pimp and purveyer for his lust with this open and hideous way of brothelry He would invite the great men and their Ladies to supper and as the women passed by him in way of salutation he would earnestly and leasurely view them mercantium more saith my Author as they do that are to buy any thing and if any matron for modesty held down her head he would lift it up that he might have his full survey she that pleased him he took into a retiring room and adulterated and presently would he bring her forth again and tell openly whether she had given him content or no. Nor was he content with this choice and variety of women neither but that he might be beastly in every kind he abstained not from the abomination of Sodomie with men But let us stay no longer upon him in this his filthiness but trace him a little in his more tolerable vices of fantastickness and prodigality He seemed to affect a singularity in these three things singing working and spending according to the uncontroledness of his will the vastness of his command and the hugeness of his revenue He invented new manner of bathings and prodigious kinds of meats and feasts he would disolve most rich and precious Jewels in Vinegar and then drink them off And because he doubted as it seemeth that he could not wast his treasure fast enough with such tricks as these he would stand upon a Tower divers days together and fling great sums of mony among the people To all which ways of lavishing and expensiveness he joyned monstrous works and machinations which shewed at once his folly in their undertaking and the vastness of his power in their performance As levelling mountains to even the plain and in other places filling up the plain to equal mountains sometimes causing rocks of flint to be cut through to make a passage and sometimes foundations of houses or walls to be laid in the bottom of the Sea bringing soil and rubbish to fill up the place and to make it firm ground ambitious to bring to pass seeming impossibilities and cruelly hasty in the accomplishing of what he undertook punishing the slacking of the work with certain death § 4. His strange Bridge and Ships In the list of these his vanities and ungodly ways of spending let his bridge between Puteoli and Bauli come in the first place or else you do it some injury These two places were about three miles and a half distant an arm of the Sea of that breath severing them and lying between The ambition of the vain Emperour was to ride on horseback and in his chariot between these two places What his fancy or Phrenzy rather was that stirred up such a humor in him is diversly related and it is no great matter to inquire after it Some say it was that he might terrifie Germany and Britain against whom he intended hostility with the very rumor of so great a work others that he might intimate or rather excel Xerxes who made a bridge of Ships over the Hellespont But the rumor of it at Court where his mind was likeliest to be best known was that he did it in confutation of a prediction of Thrasillus who had told Tiberius that Caius should no more rule then ride over the bay of Baiae on hoseback Dion guesseth this to have been his reason that whereas the Senate upon their fear and fawning mentioned before had decreed an Ovation for him or a kind of triumphant riding on horseback he thought it too poor a thing to ride so by land and therefore invented this trick of his own vain head to ride so by Sea For this purpose all the ships that could be got were sent for in and when they were not enough others were made and so they all were set two and two linked together till they made a bridge of that three miles and an half long Then caused he an infinite number of workmen to carry on earth and make a causey like the Apion road over all those ships from the continent to the Island If this were not a Pontifex Romanus with a witness let all men judge When his dear bought way was thus prepared he prepares for it and for his Phantastick journey over it His garb in which he would ride was this He put a breast plate on which he said had been Alexanders and over that a rich purple robe then his sword and buckler and an oaken garland about his head and having sacrificed to Neptune and to the other Gods and even to the Deity Envy lest the bridge should miscarry he sets forth on horseback with a great troop of armed men attending him and takes his strange and idle voyage When he had ridden thus one day on horseback he
are girded with strength And so doth the Targum on the Canticles apply the seventh verse of the sixth Chapter of that Book to the same House As a piece of a Pomegranate are thy Temples The Kingdom saith it of the Asmonaean Family was full of Judgments as a Pomegranate c. Not to be inquisitive after the derivation of the word which we find in Psal. 68. 32. and which is generally interpreted by the Jews to signite great Dukes and Princes Mattathias not living long after his first appearing a Champion for his distressed Country he left the charge of that War and Expedition to his sons after him amongst whom 17. JUDAS surnamed Maccabaeus from these four Acrostick Letters in his Ensign Ioseph Antiq. l. 12. c. 9 10 c. 1 Mac. 3. 4 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15. 12. Lord who is like thee among the mighty undertook the quarrel of his People and of the Law Religion and Covenant and did very victoriously but at last was slain In these times when all things were in a combustion and confusion in the Land and in Ioseph ubi sup c. 15 16 17. 1 Mac. 7. 12. 13 14 c. 9. 1. 5 55. 1 Mac. 9. 10. 11. 2â— Iosep. Ant. â— 13. ad c. 11. Religion one ALCIMUS bare the name of High-priest being indeed of that Line but a man for mischief and impiety more like a Heathen than a High-priest of Israel doing much evil whilst he lived and coming at last to a most fearful end 18. JONATHAN succeedeth his brother Judas as chief Commander he was made High-priest by Alexander the son of Antiochus and confirmed therein by Antiochus the son of Alexander doth many valiant acts and at last is slain by Trypho 19. SIMON his brother succeedeth him valiant also and advantagious to his people 1 Mac. 14. 15. 16. Ioseph ubi sup c. 11 12 13. like his brethren but slain at last treacherously by his own son in Law 20. JOHN called also Hyrcanus or Hyrcanus Jannai He sacked Samaria destroyed Ioseph ubi sup cap. 18. Iuchasin â—ol 14 the Temple at Gerizim slew many of the wise men at Jerusalem was High-priest eighty years and turned Sadducee 21. ARISTOBULUS his son He first took upon him to be King Ioseph ib. c. 9. 22. ALEXANDER He bare also the name of King made many Wars and at Ibid. c. 22 23. last died of a Quartan Ague which had held him three years 23. HYRCANUS his son is made High-priest but his mother Alexandra by the Ibid. c. 24. support of the Pharisees sways the Kingdom 24. ARISTOBULUS younger brother to Hyrcanus after the death of their Lib. 14. c. 4 5 6. mother Alexandra maketh War upon his brother drives him from his Kingdom to a private life and takes both Kingdom and High-priesthood upon himself They both desire help and assistance from the Romans Scaurus and Pompey Aristobulus provoking Pompey by some dalliance causeth the sacking of Jerusalem and the subjecting of the Jews to the Roman yoke from under which they were never delivered Pompey restoreth the High-priesthood to Hyrcanus and carries Aristobulus and his son Antigonus prisoners to Rome and his two daughters 25. ALEXANDER the son of Aristobulus escaped the hands of Pompey when he Ibid. c. 10. captived his father and his brother to Rome and he in Judea raised divers stirs and tumults and affecting the Kingdom is twice suppressed by the Roman Gabinius 26. ANTIGONUS Aristobulus his other son escaping from Rome into Judea first Ib. c. 21. 25. by the help of the King of Tyrus and after by the help of the Parthians busleth for the High-priesthood and power out of the hands of Hyrcanus getteth Hyrcanus prisoner causeth his ear to be cut off and by that blemish or maim he maketh him uncapable of the Priesthood But as Hyrcanus lost his ears so at last Antigonus lost his head by the ax of Lib. 15. c. 1. Dion Cas. l. 49. Antony at Antioch having been first crucified and whipt 27. ANANELUS an inferiour Priest sent for out of Babylon is made High-priest Iosd 15. c. 2. by Herod Here Alexandra the daughter of Hyrcanus and wife of Alexander the son of Aristobulus took indignity and so did Mariam Herods wife who was Alexandra's daughter that an inferiour person should be preferred to the High-priesthood and Aristobulus Mariams brother and Alexandra's son be passed by These womens shifts and importunities Ibid. c. 2. obtain the High-priesthood for Aristobulus and the deposition of Ananelus 28. ARISTOBULUS a young man of a rare beauty is made High-priest being Ibid. c. 3. not much above fifteen years old after a years injoyment of it or little more he is drowned by Herods policy as he was swimming And then Ananelus becomes High-priest again 29. JESUS the son of Favens him Herod removed again Ibid c. 12. 30. SIMON the son of Boethus he was but a Priest before But Herod marrying Ibid. his daughter a woman of a rare beauty he made him High-priest 31. MATTHIAS the son of Theophilus Herod deposed his father in law Simon Lib. 17. c. 6. from the High-priesthood because he thought both he and his daughter Herods wife were privy to the counsels of his son Antipater 32. JOZARUS the son of Simon Herods brother in law Matthias being deposed Ibid. c. 8. by Herod 33. ELEAZAR made High-priest by King Archelaus Jozarus being deposed Ibid. c. 15. 34. JESUS the son of Sie shoulders Eleazar out Ibid. 35. JOZARUS again He was now in the place when Judea was taxed under Cyrenius Lib. 18. â— 1. Luke 2. at the birth of Christ and when the people were ready to rebel rather than be taxed he overcame them with perswasions 36. ANANUS upon the removal of Jozarus made High-priest by Cyrenius Ibid. c. 3. 37. ISMAEL promoted by Valerius Gratus upon Ananus his removal 38. ELEAZAR the son of Ananus promoted by the same Gratus upon Ismaels removal Ibid. he injoyed the High-priesthood but one year 39. SIMON the son of Kamith advanced by the same Gratus The Jerusalem Talmud calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relates this story of him that on the Eve of the day of Expiation he went out to speak with the King and some spittle fell upon his garments and defiled him therefore Judah his brother went in on the day of Expiation and served in his stead and so their Mother Kamith saw two of her sons High-priests in one day She had seven sons and they all served in the High-priesthood hence came up this Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All meal is meal but Kamiths meal is fine flower In Joma per. 1. 40. CAIAPHAS who was also called Joseph He was Gratus his creature too Ibid. and all these changes were made by Gratus in eleven years and now are
because there is a suspence and doubtfulness in and about the matter concerning which it was to be offered There is a story in the Treatise Kerithuth concerning Baba Ben Bota c c c Kerithuth per. 6. sect 3. that he offered one of these suspensive trespass offerings every day in the year but only on the next day after the day of expiation And one day he said By this Temple if they had let me alone I had brought such an Offering on that day also but they said to me stay till thou come into some doubtfulness And the wise men say they bring not a suspensive trespass offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for such an offence as which wittingly committed deserveth cutting off and unwittingly committed claimeth a sin offering Agreeable to these last words there is a passage in another place of the same Treatise where having reckoned the six and thirty transgressions that deserve cutting off it concludeth that d d d Ibid. per. 1 sect 2. any of these committed wittingly deserve cutting off and if unwittingly a sin offering and if it be not known then a suspensive or doubtful trespass offering By both which testimonies it is apparent that sin offerings and these suspensive trespass offerings were so near a kin that the latter is not accounted due unless there be a possibility of the dueness of the other and the one is offered for a thing committed unwittingly and the other for a thing committed unwittingly and unknown The main difference of them lay in this a sin offering was for a thing done indeed unwittingly against one of the negative precepts and now known to be certainly done but a trespass offering was for a thing doâ—… indeed but doubtful whether a precept was violated by the action and the party is not yet knowing whether he trespassed or not yet was he to bring a trespass offering which as was said before might fence him against the penalty of cutting off and if he once came to know that he did offend against a Commandment in the action then he was to bring a sin offering The Talmudists give these examples in the case e e e Ibid. per. 3. Tosapht in Kerithuth per. 2. He that eats fat namely that fat of the inwards which in any Sacrifice was to be offered up if he did it wittingly he was to be cut off if he did it unwittingly he was to bring a sin offering as soon as he knew what he had done But our case in hand is this A man is at a Table where there is that fat that might not be eaten and another fat that might for they might eat fat Beef or Mutton though they might not eat the fat of the inwards he eateth one of these fats he knoweth not whether he supposeth he eateth the fat that was lawful to be eaten but it is possible he eateth that that is unlawful for this possibility or probability that he may be under a guilt he is to bring a trespass offering suspensive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he knew not whether he offended yet or no. He that wittingly lay with his sister was to be cut off he that he did it unwittingly was to bring a sin offering assoon as he knew what he had done But here is the case we are about f f f Gloss. in Mishuajoth ubi ante A mans Wife and his Sister are both in one bed he lieth with one of them supposing it to be his Wife it is possible it was his Sister for this he is to bring a doubtful or suspensive trespass offering because it is doubtful whether he be not under a transgression And this kind of Offering was in this regard called doubtful or suspensive because it was in suspence whether he were guilty or no and it did also suspend that guilt and penalty which did lie or might light upon him Divers such particular examples might be produced we shall only add one or two more in the words of the Author of Tosaphta g g g Tosaphâ— ubi supr There are two men together and the one of them offends but it is not known which of them Rabbi Josi saith that both the one and the other must bring a suspensive trespass offering and make confession He that eateth the quantity of an olive of fat or the quantity of an olive of flesh that hath lain so long before it be sacrificed that it stinketh or the quantity of an olive of what is left of the Sacrifice or the quantity of an olive of what is unclean unwittingly he is to bring a sin offering but if it is doubtful whether he eat it or eat it not then he is to bring a trespass offering He that lyeth with his Sister or his Fathers Sister or his Mothers Sister or his Wifes Sister or his Brothers Wife or his Fathers Brothers Wife or a Woman in her separation he is to bring a sin-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if it be doubtful whether he lay with them or no he is to bring a suspensive or doubtful trespass offering A mans Wife and his Sister are together and he lyeth with one of them but he knoweth not whether He hath two Wives the one is in her Separation and the other is not he lyeth with one of them but he knoweth not whether There is before him fat and something left of the Sacrifice he eateth of the one but he knows not whether There is the Sabbath and the day of Expiation he worketh on the one of them but he knows not whether Rabbi Eliezer adjudged him to bring a sin offering But Rabbi Joshua acquitted him Now Rabbi Josi saith although that Rabbi Joshua acquitted him from a sin offering yet he adjudged him to a trespass offering suspensive By these examples it is reasonably well apparent of what nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suspensive trespass offering was in the repute of the Hebrew Doctors but for the greater clearing of it we may yet go with them one step further A man finds himself in this possibility of having offended though it be utterly uncertain to him whether he have offended or no yet in Conscience was he bound to bring this his suspensive trespass offering because it is possible he is in the offence this is the case in the examples given But this is not the utmost there comes in witness that he did undoubtedly eat of the fat that was forbidden that it was his Wife in her separation that he lay withal or that it was his sister or the like he is not yet convinced that it was so but yet is doubtful and in suspence he is to bring his suspensive trespass offering because though it be certain in it self that he hath offended yet is it not so as yet to him But whensoever he shall be convinced that he did commit the offence indeed then is he to bring his sin offering And thus was the suspensive trespass offering in order
look first to what use these several rooms were constantly put and then we shall be the better inabled to judge of this matter n n n Mid. ubi supr 1. That in the South East corner was a room for Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there they boiled their peace-offerings polled their hair and put it under the pot according to the Law Numb VI. 18. o o o Nazir per. 1. Nazarism was most ordinarily for thirty days though sometime it was for years and sometime for term of life He whose vow was expired was to bring three beasts one for a burnt-offering another for a sin-offering and a third for a peace-offering p p p Ibid. per. 6. If he polled his head in the Country as Paul did at Cenchrea he was to bring his hair and burn it under the Caldron where his peace-offering was boiling which was in this place that we are speaking of And if he polled it here it was the readier The Jews in the Treatise alledged in the Margine above speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samson Nazarite and an everlasting Nazarite not but that Samson was a Nazarite always but they use this distinction in reference to the manner of the Vow making He that took on him to be a Nazarite like Samson as saying Behold I will be a Nazarite like Samson or like the Son of Manoah or like the husband of Delilah or like him that carried away the gates of Azzah or like him whose eyes the Philistines put out such an one might never cut his hair but it must ever grow upon him and such a Nazarite did Absalom take upon him to be but he was forced to cut his hair once every year it was so heavy But he that was a Nazarite everlasting that is that took upon him Nazarism upon other terms as he that said I will be a Nazarite according to the number of the hairs of my head or the dust of the Earth or sand of the Sea shore he might poll his head once in thirty days but his hair was not to be thus burnt because his vow was not out But he whose vow was expired wheresoever he polled his head was to come to this place and here to boyl his Peace-offeting and to burn his hair and the Priest took the shoulder as it boiled and a Cake and a Wafer of unleavened bread and put all upon the hands of the Nazarite and waved them and then was the Nazarite at liberty to drink wine and to be defiled by the dead But R. Simeon saith that as soon as any of the blood of any of the Lambs was sprinkled on him he was at this liberty The same Tract also speaketh of women Nazarites as o o o Ibid. per. 3. Queen Helena who was a Nazarite first by her own ingagement seven years and by coming into the Land of Israel seven years more and by a defilement seven years more one and twenty in all p p p Ibid. per. 6. And Mary of Tarmud who whilst the blood of her offerings was sprinkling on her word was brought her that her daughter was in danger of death and she went away the sprinkling half done and half undone and found her daughter dead and came again and was sprinkled out Now to enquire whether these women cut their hair at the expiring of their vow is not much to this place and purpose and therefore we shall not trouble our selves at present to hearken after it But me thinks that q q q Iuchasin fol. 15. trac 1. passage of Simeon the Just was to purpose who in all his life time would take a Sin-offering but of one Nazarite only and his reason was because he thought they made their vows in some passion and repented of it when they had done 2. r r r Mid. ubi supr The North-East rooms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the place of the wood where the Priests that had blemishes did search the wood for worms for any wood that had worms in it was unclean for to burn upon the Altar s s s Maym. in biath hamiâ—dash per. 6. Mid. per. 5 The great Sanhedrin sate in the building Gazith and a main work of theirs continually was that they judged of the Priesthood and tryed the Priests as concerning their genealogy whether they were truly of the Priestly line or no and concerning blemishes whether they were fit to serve or no every one that was found failing of the right pedegree was clothed with black and vailed with black and got him out of the Court But whosoever was found right and perfect was clothed with white compare Rev. III. 4. VII 9. and went in and served with the Priests his brethren Whosoever was found of the right blood of the Priests but some blemish was found in him he went and sate him down in the Wood-room and wormed the wood for the Altar and had his portion in the holy things with the men of the house of his father and eat with them And when a Priest was found without blemish they made holy day and great rejoycing and blessed God for it with a Solemn prayer t t t Mid. ubi sup 3. The North-West room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the room of the Lepers After the many rites for the cleansing of the Leper abroad in the Country at his own house u u u Maym. in Tâ—mâ—ach tsoreah per. 11. as killing a Sparrow and besprinkling him with the bloud mingled with water sending another sparrow flying in the open air shaving himself with a razor every hair off c. On the seventh day he was to shave himself again and to wash himself in water and then he was clean from defiling and might come within Jerusalem On the eighth day he brought three Lambs for a Sin-offering Trespass-offering and Burnt-offering w w w Talm. in Negain per. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bathed himself in the Lepers room and went and stood in the gate of Nicanor and there the Priests besprinkled him c. The manner of which we have observed elsewhere x x x Mid. ubi sup 4. The South-West room was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the oyl y y y Ibid. Maym. in Beth. â—abbâ—â—h per. 5. For there they laid up the wine and the oyl whereof there was so frequent and constant use by the appointment of the Law in their meat and drink offerings see Numb XV. And now that we have seen the use and imployment to which these rooms were put it is the more seasonable to consider of that which we mentioned before namely whether these four rooms in the four corners of the Court of the women were quite open to the skies or roofed over and in what sense to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two things do here meet us which are considerable 1. That these places in
and vails himself and sitting resolved his vow From this Example we learn these things that a quart of wine makes one drunk that the way allays wine c. Let this be marked by the way that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A quart of wine makes drunk and let it be compared with what R. Chaia saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Id. Shabb. fol. 11. 1. Four Pots to be drunk by every one in their sacred Feasts contain an Italian quart of wine and judge how soberly they carried it in those feasts if they mingled not much water with their wine CHAP. LXVI The Northern coast of Galilee Amanah The mountain of Snow THIS Coast is described by Moses Numb XXXIV 7. From the great Sea to mount Hor. From mount Hor to the entrance of Hamath c. Mount Hor in the Jewish Writers is Amanah mention of which occurs Cant. IV. 8. where R. Solomon thus Amanah is a mount in the Northern Coast of the land of Israel which in the Talmudical Language is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountanous place of Amanon The same with mount Hor. In the Jerusalem Targum for mount Hor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mount Manus but the Targum of Jonathan renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain Umanis a a a a a a Hieros Shevith fol. 36 4. Challah fol. 60. 1. What say the Jerusalem Writers is of the land of Israel and what without the land Whatsoever comes down from mount Amanah inwards is of the land of Israel whatsoever is without the mountanous place of Amanah is without the land And a little after R. Justa Bar Shunem said When the Israelites that return from their Dispersion shall have arrived at the mountanous places of Amana they shall sing a song which is proved from that which is said Cant. IV. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He renders it Thou shalt sing from the head of Amanah There was also a River of the same name with the Mountain of which the Targum in that place b b b b b b Targum in Cant. IV. 8. They that live by the River Amanah and they that live on the top of the mountain of Snow that offer thee a Present And the Aruch which we have noted before writes thus c c c c c c Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirmion is a River in the way to Damascus and is the same with Amana The mountain of Snow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Paraphrasts and Talmudists is the same with Hermon The Samaritane Interpreter upon Deut. IV. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the mountain of Snow which is Hermon And the Jerusalem Writers say d d d d d d Hieros Sanhedr fol. 20. 4. They built for the daughters of the Midianites little booths of hurdles from Beth-Jeshimon unto the mountain of Snow and placed women there selling cakes The Hierusalem Targum upon Numb XXXV writes thus The mountain of Snow at Cesarea Phillippi See also Jonathan there CHAP. LXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pamias Paneas the spring of Iordan THE Maps assign a double spring of Jordan but by what right it scarce appears much less does it appear by what right they should call this Jor and that Dan. There is indeed mention in Josephus of little Jordan and great Jordan Hence as it seems was the first original of a double spring in the Maps and of a double River at those first springs For thus Josephus a a a a a a De bell lib. 4. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are fountains in Daphne which send little Jordan as it is called into the great He treats in the Text cited of the lake Samochonitis and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the fens of it are extended to the Country Daphne which as it is otherwise pleasant so it contains springs from which issue little Jordan c. Riblah that we may note this by the way by the Targumists is rendred Daphne They upon Numb XXXIV 11. for that which is in the Hebrew and the Border shall go down to Riblah render it And the border shall go down to Daphne See also Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daphne But this certainly is not that Daphne of which Josephus here speaks which will sufficiently appear by those things that follow But as to the thing before us I. Both he and the Talmudists assign Panium or Paneas to be the spring of Jordan nor do they name another b b b b b b Id. Antiq. lib. 15. cap. 13. Near Panium as they call it saith he is a most delightsom Cave in a Mountain and under it the land hollowing it self into a huge Vale full of standing waters Over it a great Mountain hangs and under the Cave rise the springs of the River Jordan And again c c c c c c Id. de bell lib. 1. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the springs of Jordan now the place is called Panium And elsewhere d d d d d d Ibid. lib. 3. cap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panium seems to be the fountain of Jordan and more may be read there The Talmudists write thus e e e e e e Bab. Bava Bathra fol. 74. 2 Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jordan riseth out of the Cave of Paneas and so is the Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Id. Megill fol. 6. 1. R. Isaac saith Leshem is Pamias The Gloss is Leshem is a City which the Danites subdued Judg. XVIII 29. Pamias is a place whence Jordan ariseth And Pliny g g g g g g Plin. Nat. Hist. lib. 5. cap. 15. The River of Jordan ariseth out of the Fountain Paneas II. That fountain of Jordan was the so much famed fountain of little Jordan as it is called For so it is plainly collected from Josephus Concerning the Danites invading Laish or Leshem which being subdued they called Dan he speaks thus h h h h h h Joseph Antiq. lib. 5. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But they travailing a days journey through the great Plain of Sidon not far from Mount Libanus and the springs of lesser Jordan observe the land to be good and fruitful and shew it unto their Tribe who invading it with an army build the City Dan. In like manner speaking of Jeroboam he saith these things i i i i i i Id. Ibid. lib. 8 He built two Temples for the Golden Calves one in Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other in Dan which is at the springs of little Jordan You may certainly wonder and be amazed that the fountain of little Jordan should be so famed and known and in the mean time the fountain of great Jordan to lie hid not to be spoken of and to be
to consider in the second place it is not at all to be doubted but he Baptized in the name of the Messias now ready to come and it may be gathered from his words and from his story As yet he knew not that Jesus of Nazareth was the Messias which he confesseth himself John I. 31. yet he knew well enough that the Messias was coming therefore he Baptised those that came to him in his name instructing them in the Doctrine of the Gospel concerning faith in the Messias and repentance that they might be the readier to receive the Messias when he should manifest himself Consider well Malâ—c III. 1. Luke I. 17. John I. 7 31. c. The Apostles baptizing the Jews baptized them in the name of Jesus because Jesus of Nazareth had now been revealed for the Messias and that they did when it had been before commanded them by Christ baptize all Nations in the Name of the Father and of the Son and of the Holy Ghost So you must understand that which is spoken Joh. III. 23. IV. 2. concerning the Disciples of Christ baptizing namely that they baptized in the Name of Jesus that thence it might be known that Jesus of Nazareth was the Messias in the Name of whom suddenly to come John had baptized That of St. Peter is plain Act. II. 38. Be baptized every one of you in the Name of Jesus Christ and that Act. VIII 16. They were baptized in the Name of Jesus But the Apostles baptized the Gentiles according to the precept of our Lord in the Name of the Father and of the Son and of the Holy Ghost Matth. XXVIII 19. For since it was very much controverted among the Jews about the true Messias and that unbelieving Nation denied stifly and without ceasing that Jesus of Nazareth was He under which virulent Spirit they labour even to this day it was not without cause yea nor without necessity that they baptized in the Name of Jesus that by that seal might be confirmed this most principal truth in the Gospel and that those that were baptized might profess it That Jesus of Nazareth was the true Messias But among the Gentiles the controversie was not concerning the true Messias but concerning the true God among them therefore it was needful that baptism should be conferred in the Name of the true God Father Son and Holy Spirit We suppose therefore that men women and children came to John's baptism according to the manner of the Nation in the reception of Proselytes Namely that they standing in Jordan were taught by John that they were baptized into the Name of the Messias that was now immediately to come and into the profession of the Doctrine of the Gospel concerning Faith and Repentance that they plunged themselves into the River and so came out And that which is said of them that they were baptized by him confessing their sins is to be understood according to the tenor of the Baptists preaching not that they did this man by man or by some auricular confession made to John or by openly declaring some particular sins but when the Doctrine of John exhorted them to Repentance and to Faith in the Messias they renounced and disowned the Doctrine and Opinion of Justification by their works wherewith they had been before time leavened and acknowledged and confessed themselves sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Iordan John could not baptize in any part of Jordan so it were within the bounds of Judea which the Evangelists assert which had not been dried up and had afforded a passage to the Israelites when they came out of Egypt and were now entring into the promised land VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And seeing many of the Pharisees and Sadducees § Some few remarks concerning the Pharisees and Sadducees TO attempt a history of the Pharisees and Sadducees after so many very Learned Men who have treated of their original manners and institutions would be next to madness We will briefly touch at a few things and those perhaps less obvious I. That the Pharisees do not derive their name as some would have it from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to expound is sufficiently evinced by this that there were Women Pharisees as well as Men. c c c c c c Sâ—taâ— chap 3. hal 4. R. Joshua saith A religious man foolish a wicked man crafty A woman Pharisee And the dashing of the Pharisees against the stones destroy the World Those things are worth observing which are spoke by the Babylonian Gemarists on that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins teach A praying Maid A gadding Widdow And a Boy whose months are not fulfilled these corrupt the World But R. Jochanan saith We learn the shunning of sin from a Maid and the receiving of a reward from a Widdow The shunning of sin from a Maid for R. Jochanan heard a certain Maid prostrate on her face thus praying Eternal Lord thou hast created Paradice thou hast created Hell also thou hast created the Righteous and thou hast created the Wicked Let it be thy good pleasure that I be not a Scandal to men The receiving of a reward from a Widow for there was a certain Widow who when there were Synagogues nearer every where she always sorted to the School of R. Jochanan to pray to whom R. Jochanan said O my daughter are there not Synagogues at hand round about you But she answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will there not be a reward for my steps or for my journy hither for the Tradition saith These destroy the World as Joanna the daughter of Retib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Gloss is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Maid given to prayer or a Maid of many prayers By another it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maid given to fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Losing her Virginity by fasting A gadding Widow they call her who always goes about from place to place to visit her neighbours they are the words of the Gloss. And these corrupt the World because they are no other but bands and sorceresses and yet they pretend sanctity Joanna the daughter of Retib the Gloss also being witness was a certain sorceress Widdow who when the time of any child birth drew near shut up the womb of the child bearing woman with Magic arts that she could not be delivered And when the poor woman had endured long and great torments she would say I will go and pray for you perhaps my prayers will be heard when she was gone she would dissolve the enchantments and presently the infant would be born On a certain day as a hired man wrought in her house she being gone to a womans labour he heard the charms tinkling in a pan and taking off the cover the charms presently come out and strait the infant is born and hence it was known
Lachish and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Ibid. §. 31. It is of Tiberias a place near Tiberias of an unwholsom air and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Hieros Horaioth fol. 48. 1. The Cave of Tiberias and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Selene and others which are no where mentioned but in these Authors but in them of very noted name Of this number we suppose this Zalmon was a place so near to Tiberias and so known that it was enough to name it only But now when any that spake Hebrew would pronounce it Zalman and Zalmanutha he that spake Syriack would pronounce it Dalmon and Dalmanutha CHAP. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coasts of Tyre and Sidon Mark VII 24. I. The Maps too officious II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Coast. III. The Greek Interpreters noted IV. Midland Phenicia V. Of the Sabbatick River SECT I. The Maps too officious YOU will see in some Maps the Syrophenician woman pictured making her supplication to our Saviour for her possessed daughter almost at the Gates of Sidon But by what right I fear the Authors will not tell me with solidity enough In one of Adrichomius's the woman is pictured and no inscription added but in the Dutch one of Do et she is pictured with this Inscription Hier badt de Cananeische Uron voor sâ—ine dochter Here the Canaanitish Woman prayed for her daughter Matth. XV. In that of Geilkirch with these words written at it Porta Sidonis ante quam mulier Canaanaea filiae suae Doemoniacae a Domino salutem obtinuit The Gate of Sidon before which the Canaanitish Woman obtained health for her daughter possessed with a Devil Matth. XV. Before the gate of Sidon saith Borchard the Monk Eastward there is a Chappel built in the place where the Canaanitish Woman prayed our Saviour for her Demoniacal daughter concerning whom we read thus Matth. XV. that going out of the coasts of Tyre and Sidon she came to Jesus There are two things which plainly disagree with that situation and opinion I. That it is not credible that Christ ever passed the bounds of the Land of Israel For when he said of himself I am not sent but to the lost sheep of Israel only and to his Disciples Go not into the way of the Gentiles and If these wonderful works had been done in Tyre and Sidon you will never perswade me that he ever went as far as the gates of Sidon II. It is said by S. Mark that after that Maid was healed Christ came from the coast of Tyre and Sidon to the Sea of Galilee through the middle of the coasts of Decapolis What From the gate of Sidon to the Sea of Galilee through the midst of Decapolis It would have been more properly said Through the midst of Galilee and hence as it seems some have been moved to place Decapolis within Galilee with no reason at all We shall meet with it in another place in the following Chapter and in such a place that it is not easie to conceive how Christ could pass through it from the Gate of Sidon to the Sea of Galilee SECT II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Coast. TO determine concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coasts of Tyre and Sidon in this story we first propound this to the Reader It is said 1 King IX 11 12. That Solomon gave to Chiram the King of the Tyrians twenty Cities in Galilee which when he had seen and liked them not he called the Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul unto this day The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He called them the border or coast Now let any one I beseech you skilled in the Tongues tell me what kin there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bound or coast that moved the LXX so to render it The Talmudists speak various things of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul but the sense and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A coast is very far distant from their meaning The Jerusalem Talmudists speak thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Hieros Schab fol. 7. Chabul signifies a Land which bears not fruit The Babylonian thus b b b b b b Bab. Schabâ— fol. 54. 1. What is the meaning of the Land Chabul Rabh Honna saith Because its Inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrapped up in silver and gold Abba saith to him Is it so Behold it is written That the Cities pleased him not Should they displease him because they were wrapped up in silver and gold He saith to him Yea because they were wealthy and delicate they were not fit for the Kings works Rabh Nachman bar Isaac saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a salt Land and gaping with clefts Why is it called Chabul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the Leg is plunged in it up to the garters Josephus thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Outwards they called it the Land of Chabal for this word Chabal being interpreted signifies in the Phenician Tongue that which pleaseth not These things they speak tracing the sense of the word as well as they can but of the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound or coast they did not so much as dream I cannot pass away without taking notice of the Glosser at the place cited out of the Babylonian Talmudists having these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text alledged speaks of twenty two Cities which Solomon gave to Chiram he reckons two and twenty when in the Hebrew Original and in all Versions twenty Cities only are mentioned Whether it be a failing of the memory or whether he speaks it on purpose who is able to define Much less are those words of the Holy Ghost to be passed over 2 Chron. VIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grammatical interpretation is very easie And the Cities which Churam gave to Solomon Solomon built them but the historical interpretation is not so easie For it is demanded Whether did Chiram give those Cities of his own or did he restore them which Solomon gave to him when they pleased him not And there are some Versions which render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he gave but he restored or gave back again and in this sense Solomon built the Cities which Chiram had restored back to Solomon As if Hiram would not keep those twenty Cities in the Land Chabul because they displeased him but restored them back to Solomon in some indignation Kimchi on the place more rightly It is very well expounded that Hiram gave Cities to Solomon in his own Land and he placed Israelites there to strengthen himself And he in like manner gave Cities to Hiram in Galilee and that to strengthen the league between them In the book of the Kings it is recorded what Solomon gave to Hiram and in this of the Chronicles what Hiram gave
Kimchi upon the place There are some who by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand Merchants according to that which is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Orbo of thy merchandize Ezech. XXVII 27. Hence you may smell the reason why the Arabic renders it Orabimos To which sense our R. Judah who thinks that they were not â—avens but the Inhabitants of the City of Orbo that ministred to Elias But here the objection of Kimchi holds God commanded Elias saith he that he should hide himself that none should know that he was there And we see that Achab sought him every where c. But omitting the triflingness of the dream we are searching after the Chorogaphical concern and if there be any truth in the words of R. Judah that there was a City by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orbo by name near Bethshan we find the situation of the brook Cherith or at least where he thought it ran That brook had for ever laid hid in obscurity had not Elias lay hid near it but the place of it as yet lies hid There are some Maps which fix it beyond Jordan and there are others fix it on this side some in one place and some in another uncertainly without any setled place But I especially wonder at Josephus who saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z z z z z z Antiq. lib. 8. cap. 7. He went away towards the North and dwelt near a certain brook When God in plain words saith And thou shalt turn thee or go towards the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he was now in Samaria God adds Hide thee at the brook Cherith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is before Jordan So you will say was every brook that flowed into Jordan But the sense of those words which is before Jordan is this which brook as thou goest to Jordan is flowing into it on this side Jordan So that although the Rabbin mistakes concerning the creatures that fed Elias yet perhaps he does not so mistake concerning the place where the brook was The story of the Syrophenissian Woman beseeching our Saviour for her possessed daughter and of his return thence by Decapolis to the Sea of Galilee hath occasioned a discourse of the coasts of Tyre and Sidon and the Region of Decapolis And now having finished the search after the places let us speak one word of the woman her self She is called by Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Syrophenissian Greek which is without all scruple but when she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Canaanitish woman by Matthew that is somewhat obscure If those things which in our animadversions upon Matthew we have said upon that place do not please any let these things be added 1. That Canaan and Phenicia are sometimes convertible terms in the LXX Jos. IV. 1. 12. c. 2. If I should say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Greek woman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Canaanitish woman were also convertible terms perhaps it may be laughed at but it would not be so among the Jews who call all Men servants and Women servants not of Hebrew bloud Canaanites It is a common distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew Servant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Canaanite Servant and so in the feminine sex But now a Canaanite Servant say they is a servant of any nation besides the Hebrew nation Imagine this woman to be such and there is nothing obscure in her name because she was a Servant woman of an Heathen stock and thence commonly known among the Jews under the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of a Cnaanite woman Servant CHAP. VIII Some Measurings I. The Measures of the Iews II. Their measuring of the Land by diets III. And the measuring of the length of the Land within Iordan IV. Ptolomy consulted and mended V. Pliny to be corrected VI. The length of the Land out of Antoninus VII The bredth of the ways VIII The distance of the Sepulchres from the Cities SECT I. The Measures of the Iews IT obtained among the Jews a a a a a a Gloss in Bava Mezia fol. 28. 1. That the Land of Israel contained the square of four hundred Parsae And they are delighted I know not how nor why with this number and measure b b b b b b Megil f. 3. 1. Jonathan Ben Uzziel interpreted from the mouth of Haggai Zachariah and Malachi and the Land of Israel was moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four hundred Parsae every way c c c c c c Bava Kama fol. 82. 2. When a hog was drawn up upon the walls of Jerusalem and fixed his hoofs upon them the Land of Israel shook four hundred Parsae every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Parsa contains in it four miles Ten d d d d d d Gloss in Pesach fol. 93. 2. Parsae saith the Gloss at the place in the Margin are forty miles Which might be proved largely elsewhere if need were So that four hundred Parsae or so many thirty furlongs made a thousand six hundred miles Which measure why they ascribed it to the Land of Israel on every side of the square of it whether from the measurings of Ezechiel or from somewhat else we do not here enquire But we cannot but observe this that the same number is mentioned and perhaps the same measure understood Revel XIV 20. Bloud issued out of the Lake to the horses bridles for a thousand six hundred furlongs Where the Arabic reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the space of a thousand six hundred miles The Talmudists measure sometimes by miles sometimes by Parses sometimes by Diets Every one of these you will meet with in them very frequently Of the Talmudic mile take this admonition of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namely that it e e e e e e Bava Mezia fol. 33. 1. consisted not of eight as the Greek and Roman did but of seven furlongs and an half For by what other word to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not nor do I think it to be rendred by any other And of the Diet take this f f f f f f Pesachin fol. 93. 2. R. Jochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much is a mans journey in one day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten Parses From the first dawning of the morning to Sun rise five miles From Sunset until stars appear five miles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There remain thirty Fifteen from morning to noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifteen from Noon till Even Behold a days journey of forty miles in one sense that is as much as may be dispatched in one day and of thirty in another that is as much as most usually was wont to be dispatched Where you are admonished by them also that these are computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Equinoctial day They g g g g g g Midr. Till fol. 7.
One found a bill of contracts in his keeping and knew not what it meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be laid up till Elias shall come And more in the same Tract concerning things found when it is not known to whom they are to be restored Let them be laid up till Elias come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Menacoth fol. 45. 1. That passage Ezek. XLV 18 19. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A burnt offering is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sacrifice for sin Elias will unfold Infinite examples of that sort occur But alas thou art deceived O Jew all things are made clear which make to eternal Saluation Elias and Messias John and Christ preaching the Gospel when they came but they are obscure to you both by reason of your voluntary blindness who have shut your eyes and your mind against the saving Doctrine of the Gospel and from the just judgment of the Messias who justly preached in clouds and in covered expressions to them who would not see the Sun and the open light II. How those words have wracked Interpreters Is a Candle put under a bushel c. And There is nothing hidden c. You see also without a Candle A very easie sense of them is gathered from the context When Christ speaks in Parables A light is put under a bâ—shel But the light saith he is not come for this end that it should be so hidden nor indeed were it sit so to hide it but that the Divine Justice would have it so that they who will not see the light should not enjoy the light But There is nothing hid which shall not be made manifest by the brightness of the Doctrine of the Gospel so there be Eyes that do not refuse the light nor voluntarily become purblind Therefore take you heed how you hear lest ye be like them and Divine Justice meet to you by the same measure as is measured to them namely that they shall never hear because they will not hear CHAP. V. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Country of the Gadarens SO also Luke But Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Country of the Gergesens And which ought not to be passed over without observation Mark and Luke who call it the Country of the Gadarens make mention only of one possessed person but Matthew who calls it the Country of the Gergesens speaks of two We know what is here said by Commentators to reconcile the Evangelists We fetch their reconciliation from the very distinction of the words which the Evangelists use and that from those conclusions I. We say the Region of the Gergasens was of broader extent and signification than the Region of the Gadarens was and that the Region of the Gadarens was included within it For whether it were called so from the old Gergasite family of the Canaanites or from the muddy and clayey nature of the soil which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gergishta by the Jews which we rather believe it was of wider extension than the Country of the Gadarens which denoted only one City and the smaller Country about it and that belonged to Gadara But this Country comprehended within it the Country of Gadara of Hippo and of Magdala if not others also II. We say Gadara was a City of Heathens hence it is less marvail if there were Swine among them Which we prove also elsewhere when we treat of the Region of Decapolis III. We say there were two possessed persons according to Matthew one a Gadaren another coming from some other place than the Country of Gadara namely from some place in the Country of the Gergasens IV. We believe that that Gadarene was a Heathen and that Mark and Luke mentioned only him on set purpose that so they might make the story the more famous Any one skilled in the Chorography of the land of Israel might understand that the Country of the Gadarens was of Heathen possession they therefore mark him with that name that it might presently be perceived that Christ now had to do with a Heathen Possessed person which was somewhat rare and except the daughter of the Syrophenissian woman without any example Matthew would describe the greatness of the miracle he therefore mentions two most miserably possessed persons but Mark and Luke chuse out only one and him more remarkable for this very thing that he was a Gadarene and by consequence an Heathen These things well weighed do not only confirm the concord between the Evangelists but render the story far clearer For First It is to be marked that the Devil adjures Christ not to torment him vers 7. which is not elsewhere done by him As though he were without Christs jurisdiction not being among his people the Jews but among the Heathens And Secondly Christ does not elsewhere ask any about their name besides this alone as being of more singular example and story Thirdly The Heathen name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legion argues him an Heathen concerning whom the story is Fourthly The Devils besought him much that he would not send them out of the Country for being among Heathens they thought they were among their own Our Saviour therefore healed those two in Matthew together the one a Gadarene and Heathen and the other from some other place a Gergesen and a Jew and that not without a mystery namely that there should be comfort in Christ both to Jews and Gentiles against the Power and Tyranny of Satan Of those two Mark and Luke mention the more remarkable VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My name is Legion I. THIS name speaks a numerous company the Devil himself being the Interpreter Legion saith he is my name for we are many And among the Jews when a man would express a great number of any thing it was not unusual to name a Legion a a a a a a Bâ—rish â—abb § 20. R. Eliezer ben Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is easier for a man to nourish a Legion of Olives in Galilee than to bring up one child in the land of Israel II. Among the Talmudists A Legion bespeaks an unclean company at least they reckoned all the Legions for unclean b b b b b b Cholin fol. 123. 1. The Rabbins deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Legion that passeth from place to place if it enter into any house the house is thereby become unclean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no Legion which hath not some Carcaphalia And wonder not at this when the Carcaphalion of R. Ismael was fastned to the heads of Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carcaphal saith the Gloss is the skin of an head pulled off from a dead person which they make use of in inchantments It is a Greek word saith the Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. What the Romans thought of their Legions take from the words of Cesar
to the Spainyards c c c c c c Comment de Bell. Civil lib. ◠Did ye not consider if I were overthrown that the people of Rome have ten Legions which could not only resist you but pull down even Heaven it self What then is the power of more than twelve Legions of Angels VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Told it in the Country TOLD it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fields But to whom What To them that laboured or that travailed in the fields So Chap. VI. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may go away into the fields round about and buy themselves bread From whom I pray should they buy in the fields And vers 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wheresoever he entred into Towns or fields they laid the sick in the streets or markets What streets or markets are there in the fields Rabba saith That food made of meal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that dwell in the fields in which they mingle much meal over it they give thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Gloss are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitants of the Villages And the Aruch saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are private men who dwell in the fields that is in houses scattered here and there and not built together in one place as it is in Towns and Cities VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his right mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firm or sound of understanding in Talmudic speech VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little daughter HN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for she was twelve years old vers 42. A d d d d d d Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. daughter from her birth day until she is twelva years old compleat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called little or a little maid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when she is full twelve years old and one day over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is called a young Woman VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And had suffered many things of many Physicians AND it is no wonder for see what various and manifold kinds of Medicines are prescribed to a woman labouring under a flux e e e e e e Bab. Schabb. fol. 110. R. Jochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bring or Take of Gum of Alaxandria the weight of a Zuzee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Alum the weight of a Zuzee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Crocus Hortensis the weight of a Zuzee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let these be bruised together and be given in Wine to the Woman that hath an issue of blood c. But if this does not benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take of Persian Onions thrice three logs boile them in Wine and then give it her to drink and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise from thy flux But if this does not prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set her in a place where two ways meet and let her hold a cup of Wine in her hand and let somebody come behind her and affright her and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise from thy flux But if that do no good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take a handful of Cummin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a handful of Crocus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a handful of Foenum Graecum Let these be boyled in Wine and give them her to drink and say Arise from thy flux But if these do not benefit other Doses and others still are prescribed in number Ten or more which see if you please in the place cited Among them I cannot omit this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them dig seven ditches in which let them burn some cuttings of such Vines as are not circumcised that is that are not yet four years old And let her take in her hand a cup of Wine And let them lead her away from this ditch and make her sit down over that And let them remove her from that and make her sit down over another And in every removal you must say to her Arise from thy flux c. VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fountain of her blood was dried up OF the fountain of the blood or of the flux called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the places in the margin f f f f f f Niddah cap. 2. hal 4. Maimon In Issur biah cap. 5. 6 Where also it is treated of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater profluvious woman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lesser The former title you may well bestow upon this woman who had laboured under a flux for twelve years VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talitha Kumi RAbbi Jochanan saith We remember when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boys and Girls of sixteen and seventeen years old played in the Streets and no body was offended with them Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tali and Talitha is a boy and a girle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damsel I say unto thee Arise Talitha Kumi signifies only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maid arise How comes that clause then I say unto thee to be inserted I. You may recollect here and perhaps not without profit that which was alledged before namely that it was customary among the Jews when they applied Physick to the Profluvious woman they said Arise from thy flux which very probably they used in other diseases also II. Christ said nothing else than what sounded all one with Maid arise but in the pronouncing and uttering those words that authority and commanding power shined forth that they sounded no less than if he had said Maid I say to thee or I command thee Arise They said Arise from thy disease that is I wish thou wouldst arise but Christ saith Maid Arise that is I command thee Arise VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He commanded that something should be given her to eat NOT as she was alive only and now in good health but as she was in a most perfect state of health and hungry The son of Rabban Gamaliel was sick He sent therefore two Scholars of the wise Men to R. Chaninah ben Dusa into his City He saith to them Wait for me until I go up into the upper chamber he went up into the upper chamber and came down again and said I am sure that the son of Rabban Gamaliel is freed from his disease The same hour he asked for food CHAP. VI. VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is not this the Carpenter AMONG other things to be performed by the Father for his Son this was one to bring him up in some Art or Trade a a a a a a Tosaph◠in Kiddush cap. 1 It is incumbent on the Father to circumcise his Son to redeem him to teach him the Law and to teach him some occupation R. Judah saith Whosoever teacheth not his Son to do some work is as if he taught him
〈◊〉 〈◊〉 〈◊〉 〈◊〉 he nods to them and they nod to him a a a a a a Gittim cap. cap. 5. Hal. 7. The Talmudists distinguish the judgments given by a dumb man into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nodding of the head and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dumb mans making signs b b b b b b Maimon in Gerushim cap. 2. If any person be dumb and yet hath his understanding should they say to him may we write a bill of divorce to thy wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he nod with his head they make the experiment upon him three times c. And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do not much rely upon the signs of the deaf and dumb man For as it is in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dumb person and the deaf and dumb differ Gloss. The one can hear and not speak the other can neither hear nor speak Amongst the Doctors the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deaf and dumb person is commonly lookt upon as one made so by some fit of Palsie or Apoplexy by which the intellectuals are generally affected whence the deaf and dumb are according to the traditional Canons deprived of several offices and priviledges of which others are capable This case therefore of Zachary might have occasioned a considerable question whether he ought not to have been sequestred from his ministry and deprived of all the priviledges of his Priesthood because he had been struck deaf and dumb but that it happened to him in so signal and extraordinary a way VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She hid her self five months SHE hid her self five Months saying Thus hath the Lord dealt with me in the days wherein he looked on me to take away my reproach among men She was big with child it is plain because God had looked on her and taken away her reproach among men She hid her self because the Lord had dealt so with her till he had taken away her reproach giving her so remarkable a Son one who was to be so strict a Nazarite and so famous a Prophet Lest therefore she should any way defile her self by going up and down and thereby contract any uncleanness upon the Nazarite in her womb she withdraws and sequesters her self from all common conversation Consult Judg. XIII 4. There were several amongst the Jews that were wont to take upon them the Sect of the Nazarites by their own voluntary vow Three hundred at once in the days of Janneus the King came together to Simeon ben Shetah a a a a a a Hierosol Berac fol. 11. 2. Nazir fol. 53. 3. But there were but two only set apart by divine appointment Sampson and the Baptist. Whom the same divine appointment designing to preserve untoucht from all kind of pollution even in their Mothers Wombs directed that the Mothers themselves should keep themselves as distant as might be from all manner of defilement whatsoever Elizabeth obeys and for the whole time wherein she bore the Child within her she hid her self for her more effectual avoiding all kind of uncleannesses although it is true we have the mention but of five months by reason of the Story of the sixth month which was to be immediately related Vers. 26. There is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a big bellyed Woman hiding her self for another reason b b b b b b Jevamoth fol. 42. 1. VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel Gabriel R. Simeon ben Lachish saith a a a a a a Hieros Rosh hashanah fol. 56. 4. The names of Angels went up by the hand of Israel out of Babylon For before it is said Then flew one of the Seraphims unto me the Seraphims stood before him Isai. VI. but afterward the man Gabriel Dan. IX 21. and Michael your Prince Dan. X. 21. The Angel calls Zachary back to Dan. IX where the prediction concerning the coming of the Messiah was foretold by Gabriel VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Was troubled c. I. IT was very rare and unusual for men to salute any Women At least if that be true in Kiddushin a a a a a a Fol. 70. 1. Rabh Judah the President of the Academy of Pombeditha went to Rabh Nachman Rector of the Academy of Neharde and after some talk amongst themselves saith Rabh Nachman let my Daughter Doneg bring some drink that we may drink together Saith the other Samuel saith we must not use the ministry of a Woman But this is a little Girl saith Nachman The other answers but Samuel saith we ought not to use the ministry of any Woman at all Wilt thou please saith Nachman to salute Lelith my Wife But saith he Samuel saith the voice of a Woman is filthy nakedness But saith Nachman thou maist salute her by a messenger To whom the other Samuel saith they do not salute any Woman Thou maist salute her saith Nachman by a proxie her Husband But Samuel saith saith he again they do not salute a Woman at all II. It was still much more rare and unusual to give such a kind of Salutation as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail thou that art highly favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which title Gabriel had saluted Daniel of old with this exception that it was terror enough so much as to see an Angel VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall be called the Son of the highest THAT is he shall be called the Messiah for Messiah and the Son of God are convertible terms Whether the Angel exprest it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is uncertain It is certain that both these words were very much in use in that Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very commonly in use in the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more frequently in Talmudick Authors As to the former we may take notice of that passage in Rosh Hashanah a a a a a a Fol. 18. 2. The Kingdom of the Greeks made a severe decree that the name of God should not so much as be mentioned amongst the Jews But when the Kingdom of the Asmoneans prevailed and overcame them they decreed that they should mention the name of God even in their writings of contracts for so they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the year N. or N. of Johanan the High-Priest of the High God But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is much more in use amongst the Talmudists VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Holy Ghost shall come upon thee c. I. THIS Verse is the Angel's gloss upon that famed Prophecy Behold a Virgin shall conceive and bring forth The veracity of which Mary not questioning believing further that she her self was that Virgin designed and yet being utterly ignorant of the manner how so great a thing should be brought about she
Mary whom he had espoused had owned Jesus for his Son from his first birth he had redeemed him as his first-born he had cherisht him in his childhood educated him in his youth and therefore no wonder if Joseph be called his Father and he was supposed to be his Son II. Let us consider what might have been the judgment of the Sanhedrin in this case only from this story s s s s s s Kiddushin fol. 80. 1. There came a certain Woman to Jerusalem with a child brought thither upon shoulders She brought this child up and he afterward had the carnal knowledge of her They are brought before the Sanhedrin and the Sanhedrin judged them to be stoned to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because he was undoubtedly her Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because he had wholly adhered to her Now suppose we that the blessed Jesus had come to the Sanhedrin upon the decease of Joseph requiring his Stock and Goods as his heir Had he not in all equity obtained them as his Son Not that he was beyond all doubt and question his Son but that he had adhered to him wholly from his cradle was brought up by him as his Son and always so acknowledged III. The Doctors speak of one Joseph a Carpenter t t t t t t Sect. 13. of the same Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Shemoth rabba fol. 128. 4. Abnimus Gardieus askt the Rabbins of blessed memory whence the earth was first created they answer him there is no one skilled in these matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but go thou to Joseph the Architect He went and found him standing upon the rafters It is equally obscure who this Joseph the Carpenter and who this Abnimus was although as to this last he is very frequently mentioned in those Authors They say w w w w w w Beresh rabba fol. 73. 4. That Abnimus and Balaam were two the greatest Philosophers in the whole world Only this we read of him x x x x x x Midr. Ruth fol. 43. 2. That there was a very great familiarity betwixt him and R. Meir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was the Son of Heli. I. There is neither need nor reason nor indeed any foundation at all for us to frame I know not what marriages and the taking of Brothers Wives to remove a scruple in this place wherein there is really no scruple in the least 1. Joseph is not here called the Son of Heli but Jesus is so for the word Jesus viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood and must be always added in the Reader 's mind to every race in this Genealogy after this manner Jesus as was supposed the Son of Joseph and so the Son of Heli and of Matthat yea and at length the Son of Adam and the Son of God For it was very little the business of the Evangelist either to draw Joseph's Pedigree from Adam or indeed to shew that Adam was the Son of God which not only sounds something harshly but in this place very enormously I may almost add blasphemously too For when St Luke Vers. 22. had made a voice from Heaven declaring that Jesus was the Son of God do we think the same Evangelist would in the same breath pronounce Adam the Son of God too So that this very thing teacheth us what the Evangelist propounded to himself in the framing of this Genealogy which was to shew that this Jesus who had newly received that great testimony from Heaven this is my Son was the very same that had been promised to Adam by the seed of the Woman And for this reason hath he drawn his Pedigree on the Mother's side who was the Daughter of Heli and this too as high as Adam to whom this Jesus was promised In the close of the Genealogy he teacheth in what sense the former part of it should be taken viz. that Jesus not Joseph should be called the Son of Heli and consequently that the same Jesus not Adam should be called the Son of God indeed in every link of this chain this still should be understood Jesus the Son of Matthat Jesus the Son of Levi Jesus the Son of Melchi and so of the rest And thus the Genealogical stile agrees with that of Moses Genes XXXVI 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words if you should render Aholibamah the Daughter of Anah the Daughter of Zibeon you emasculate Anah and make a Woman of him who was a Man and the Father of Aholibamah Vers. 24 25. 2. Suppose it could be granted that Joseph might be called the Son of Heli which yet ought not to be yet would not this be any great solecisme that his Son-in-law should become the Husband of Mary his own Daughter He was but his Son by Law by the Marriage of Joseph's Mother not by Nature and Generation y y y y y y Hieros Chagigah fol 77. 4. There is a discourse of a certain person who in his sleep saw the punishment of the damned Amongst the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I would render thus but shall willingly stand corrected if under a mistake He saw Mary the Daughter of Heli amongst the shades R. Lazar ben Josah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That she hung by the glâ—ndles of her breasts R. Josah bar Haninah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the great bar of Hell's gate hung at her ear If this be the true rendring of the words which I have reason to believe it is then thus far at least it agrees with our Evangelist that Mary was the Daughter of Heli and questionless all the rest is added in reproach of the blessed Virgin the Mother of our Lord whom they often vilifie elsewhere under the name of Sardah VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of Rhesa the son of Zorobabel the son of Salathiel the son of Neri I. THAT Pedaiah the Father of Zorobabel 1 Chron. III. 19. is omitted here is agreeable with Ezra V. 2. Hagg. I. 1 c. but why it should be omitted either here or there is not so easie to guess II. As to the variation of the names both here and 1 Chron. III. this is not unworthy our observation That Zorobabel and his Sons were carried out of Babylon into Judea and possibly they might change their names when they changed the place of their dwelling It was not very safe for him to be known commonly by the name of Zorobabel in Babylon when the import of that name was the winnowing of Babel so that he was there more generally called Sheshbazzar But he might securely resume the name in Judea when Cyrus and Darius had now fanned and sifted Babylon So his two Sons Meshullam and Hananiah could not properly be called one of them Abiud the glory of my Father and the other Rhesa a Prince while they were
Corps out of the Court-gate d d d d d d Hieros Beracoth fol. 5. 4. At what time do they take their beds lower from the time that the person deceased is carried out of the Court-gate of his twn house Secondly it is taken also for carrying the Corps out of the City For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burying places were not near the City e e e e e e Gloss in Kiddushin fol. 80. 2. f f f f f f Moed Katon fol. 24. 1. The infant dying before it be thirty days old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is carried out in the bosom and is buried by one Woman and two Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An infant of thirty days old is carried out in a little Coffin R. Judah saith not in a Coffin that is carried on mens shoulders but in their arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A child of three years old is carried out in a bed And so onward from that age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much people was with her g g g g g g Moed Katon ibid. R. Simeon ben Eliezer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the dead that is carried out on his bed there are many mourners If he be not carried out on his bed but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Coffin there are not many mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the deceased person be known to many then many accompany him There were ordinarily at such Funerals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that carried the Bier and some to take their turns and some also to take their turns again h h h h h h Beracoth cap. 3. hal 1. For as as the Gloss hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one desired that office There were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that stoood in order about the mourners to comfort them i i i i i i Ibid. Chetub fol. 8. 2. VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touched the Bier IN Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He approached to the Bier The Talmudists would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came to the bed of the dead Which indeed is the same 2 Sam. III. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David followed after the Bed The Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Bier k k k k k k Beresh rabb sect 100. Jacob said to his Sons beware ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no uncircumcised person touch my Bed lest he drive away thence the divine presence VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Woman that was a sinner I. WOmen of an ill name amongst the Jews were such as these l l l l l l Chetub fol. 72. 1. She who transgresseth the Law of Moses and the Jewish Law The Gloss is The Jewish Law that is what the Daughters of Israel follow though it be not written Who is she that transgresseth the Law of Moses She that gives her husband to eat of what is not yet tithed She that suffers his embraces while her Menstrua are upon her She that doth not set apart a loaf of bread for her self She that voweth and doth not perform her vow How doth she transgress the Jewish Law If she appears abroad with her head uncovered If she spin in the streets If she talk with every one she meets Abba Saul saith If she curse her Children R. Tarphon saith If she be loud and clamorous The Gloss is If she desire coition with her husband within doors so very loud that her neighbours may hear her Maimon upon the place If when she is spinning in the street she makes her arms so naked that men may see them If she hang either Roses or Myrtle or a Pomegranate or any such thing either at her eyes or cheeks If she play with young men If she curse her husbands father in the presence of her husband c. II. However I presume the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinner sounds something worse than all this which also is commonly conjectured of this Woman viz. that she was actually an Adulteress and every way a lewd Woman It is well known what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners signifies in the Old Testament and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners in the New VERS XXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And stood at his feet behind him SHE washed his feet as they lay stretcht out behind him of which posture we treat more largely in our Notes upon Joh. XII VERS XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For she loved much IF we consider these two or three things we shall quickly understand the force and design of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for c. I. That this was not the first time when this Woman betook her self to our Saviour nor is this the first of her receiving remission of her sins It is supposed and that not without good reason that this was Mary Magdalen If so then had her seven devils been cast out of her before and at that time her sins had been forgiven her our Lord at at once indulging to her the cure both of her body and her mind She therefore having been obliged by so great a mercy in gratitude and devotion now throws her self at the feet of Christ. She had obtained remission of her sins before this action And from thence came this action not from this action her forgiveness II. Otherwise the similitude which our Saviour propounds about forgiving the debt would not be to be the purpose at all The debt is not released because the debtor loves his creditor but the debtor loves because his debt is forgiven him Remission goes before and love follows III. Christ doth not say she hath washed my feet with her tears and wiped them with the hairs of her head and anointed me with oyntment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore her sins are forgiven but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this cause I say unto thee her sins are forgiven her He tells Simon this that he might satisfie the murmuring Pharisee Perhaps Simon thou wonderest within thy self that since this hath been so lewd a Woman I should so much as suffer her to touch me but I must tell thee that it is very evident even from this obsequiousness of hers and the good offices she hath done to me that her sins are forgiven her She could never have given these testimonies and fruits of her gratitude and devotion if she had still remained in her guilt and not been loosed from her sins CHAP. VIII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary called Magdalene WHence should she have this name I. We have observed above in our Notes upon Matth. XXVII 56. that there is mention made in the Talmudick Authors of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maria Magdilaseen Nashaia the Daughter of Maria a plaiter of Womens hair who they say was the Wife of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papus ben Juda
almost with one consent do note that this story of the woman taken in adultery was not in some ancient Copies and whiles I am considering upon what accident this should be there are two little stories in Eusebius that come to mind The one we have in these words a a a a a a Hist. Eccles. lib. 3. cap. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Papias tells us also another History concerning a woman accus'd of many crimes before our Lord which History indeed the Gospel according to the Hebrews makes mention of All that do cite that story do suppose he means this adulteress The other he tells us in his life of Constantine b b b b b b Lib. 4. cap. 36. he brings in Constantine writing thus to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I think good to signifie to your prudence that you would take care that fifty Volumes of those Scriptures whose preparation and use you know so necessary for the Church and which beside may be easily read and carryed about may by very skilful pen-men be written out in fair parchment So indeed the Latin Interpreter but may we not by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the Gospels compacted into one body by way of Harmony the reason of this conjecture is twofold partly those Eusebian Canons form'd into such a kind of Harmony partly because cap. 37. he tells us that having finisht his work he sent to the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threes and fours which words if they are not to be understood of the Evangelists sometimes three sometimes four the greater number including the less imbody'd together by such an harmony I confess I cannot tell what to make of them But be it so that it must not be understood of such an Harmony and grant we further that the Latin Interpreter hits him right when he supposes Eusebius to have pickt out here and there according to his pleasure and judgment some parts of the Holy Scriptures to be transcribed surely he would never have omitted the Evangelists the noblest and the most profitable part of the New Testament If therefore he ascrib'd this story of the Adulteress to the Trisler Papias or at least to the Gospel according to the Hebrews only without doubt he would never insert it in Copies transcribed by him Hence possibly might arise the omission of it in some Copies after Eusebius his times It is in Copies before his age viz. in Ammonius Tatianus c. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went to the mount of Olives BUT whether to the Town of Bethany or to some Booth fixed in that mount is uncertain For because of the infinite multitude that had swarm'd together at those Feasts it is probable many of them had made themselves Tents about the City that they might not be too much streightned within the walls though they kept within the bounds still of a Sabbaths-days journey c c c c c c Gloss. in Pesachin fol. 95. 2. And thou shalt turn in the morning and go into thy Tents Deut. XVI 7. The first night of the Feast they were bound to lodg within the City after that it was lawful for them to abide without the walls but it must be within the bounds of a Sabbath-days journey whereas therefore it is said Thou shalt go into thy Tents this is the meaning of it Thou shalt go into thy Tents that are without the walls of Jerusalem but by no means into thine own house d d d d d d Vid. Aben Ezra in Deut. XVI It is said Chap. VII That every one went to his own house ver 53. upon which words let that be a Comment that we meet with e e e e e e Pische Tosaphoth in Sanhedr Artic. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the daily evening sacrifice the fathers of the Sanhedrin went home The eighth day therefore being ended the History of which we have in Chap. VII the following night was out of the compass of the Feast so that they had done the dancings of which we have spoken before The Evangelist therefore does not without cause say that every one went to his own house for otherwise they must have gone to those dancings if the next day had not been the Sabbath VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman taken in Adultery OUR Saviour calls that generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Adulterous Generation Mat. XII 39. See also Jam. IV. 4. which indeed might be well enough understood in its literal and proper sense f f f f f f Sotah fol. 47. 1. From the time that murderers have multiplied amongst us the beheading of the Heifer hath ceased and since the encrease of Adultery the bitter waters have been out of use g g g g g g Maimon in Satah cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since the time that Adultery so openly prevailed under the second Temple the Sanhedrin abrogated that way of tryal by the bitter water grounding it upon what is written I will not visit your Daughters when they shall go a whoring nor your Wives when they shall commit Adultery The Gemarists say that Rabban Jochanan ben Zacchai was the Author of this Counsel he lived at this very time and was of the Sanhedrin perhaps present amongst those that set this Adulterous Woman before Christ. For there is some reason to suppose that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and Pharisees here mentioned were no other than the Fathers of the Sanhedein VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such should be stoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Who what all Adulteresses or all taken in Adultery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very act There is a third qualification still For the condition of the Adulteress is to be considered whether she was a married Woman or betrothed only God punisheth Adultery by death Levit. XX. 10. but the Masters of Traditions say That wherever death is simply mentioned in the Law that is where the kind of death is not expressly prescribed there it is to be supposed no other than strangling Only they except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Daughter of an Israelite if she commit Adultery after she is married must be strangled if only betrothed she must be stoned A Priest's Daughter if she commit Adultery when married must be stoned if only betrothed she must be burnt * * * * * * Sanhedr fol. 51. 2. Hence we may conjecture what the condition of this Adulteress was either she was an Israelitess not yet married but betrothed only or else she was a Priests Daughter married rather the former because they say Moses in the Law hath commanded us that such should be stoned See Deut. XXII 21. But as to the latter there is no such command given by Moses VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus stooped down and wrote on the ground
VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every woman I. IT was the custom of the women and that prescribed them under severe Canons that they should not go abroad but with their face vailed If m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 24 a woman do these things she transgresseth the Jewish Law if she go out into the street or into an open Porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there be not a vail upon her as upon all women although her hair be rolled up under a hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What n n n n n n 〈◊〉 fol. 72. 1. is the Jewish Law Let not a woman go with her head uncovered This is founded in the Law for it is said of the suspected wife The Priest shall uncover her head Numb V. 18. And the tradition of the School of Ismael is that the Daughters of Israel are admonished hence not to go forth with their heads not vailed And o o o o o o Schab â— â—0 1 Modest women colour one Eye with paint The Gloss there is Modest woman went vailed and uncovered but one Eye that they might see and that Eye they coloured p p p p p p Bava Kama fol. 90. 2. One made bare a womons head in the street she came to complain before R. Akiba and he fined the man four hundred Zuzees II. But however women were vailed in the streets yet when they resorted unto holy Service they took off their vails and exposed their naked faces and that not out of lightness but out of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q 〈◊〉 fol. â—â— 1. The three feasts are the Scabs of the year The Gloss is The three feasts Passover Pentecost and Tabernacles are the breakings out of the year by the reason of the association of men and women and because of transgressions Because in the days of those feasts men and women assembled together to hear Sermons and cast their Eyes upon one another And some say that for this cause they were wont to fast after Passover and Pentecost From whence it may readily be gathered that men and women should not so promiscuously and confusedly meet and sit together nor that they should so look upon one another as in the Courts of the Temple and at Jerusalem when such innumerable multitudes flocked to the Feasts but that women should sit by themselves divided from the men where they might hear and see what is done in the Synagogue yet they themselves remain out of sight Which custom Baronius proves at large and not amiss that those first Churches of the Christians retained When the women therefore did thus meet apart it is no wonder if they took off the vails from their faces when they were now out of the sight of men and the cause of their vailing being removed which indeed was that they might not be seen by men The Apostle therefore does not at all chide this making bare the face absolutely considered but there lies something else within For III. This warning of the Apostle respects not only publick religious meetings but belongs to those things which were done by men and women in their houses and inner chambers for there also they used these rites when they prayed and handled holy things privately as well as in the publick assemblies r r r r r r Hieros Avâ—â—ah Zâ—râ—h fol. 4â— 1. Rabban Gamaliel journying and being asked by one that met him concerning a certain vow he light off his horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vailed himself and sat down and loosed the vow So R. Judah Bar Allai on the Sabbath Eve when he composed himself in his house to meet and receive the Sabbath they brought him warm water and he washed his face and hands and feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vailing himself with his linnin cloth of divers colours he sat down and was like the Angel of the Lord of Hosts So in the example of Nicodemus lately produced He went into his School alone privately and vailed himself and prayed So did men privately and women also on the contrary baring their faces privately A reason is given of the former namely that the men were vailed for reverence towards God and as being ashamed before God but why the women were not vailed also the reason is more obscure A more general may easily be rendred viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a woman was loosed or free from the precept that is from very many rites to which men were subject as from the carrying of Fringes and Phylacteries from these or the other forms and occasions of prayers and from very many Ceremonies and Laws to which men were bound s s s s s s In Menachoth fol. 43. 2. R. Meir saith Every man is bound to these three benedictions every day Blessed be God that he hath not made me a Heathen that he hath not made me a woman that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupid or unlearned But Rabb Acha bar Jacob when he heard his Son saying Blessed be God that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned stuck at it and upon this reason as the Gloss interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because a Heathen and a woman are not capable of the precept but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude or unlearned man is capable Deservedly therefore God is blessed that God made him not a Heathen or a woman By this Canon that a woman was loosed from the precept they were exempted from covering the face during Religious Worship when that precept respected men and not women But if you require a more particular reason of this exemption what reason will you find for it It is almost an even lay whether the Canonists exempted women from vailing because they valued them much or because they valued them little In some things they place women below the dignity and without the necessity of observing those or the other rites and whether in this thing they were of the same opinion or that on the contrary they attributed more to the beauty of the faces of women than of men is a just question But whether the thing bend this way or the other the correction and warning of the Apostle doth excellently sute to this or to that as it will appear in what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonoureth her head Dishonoureth her head What head That which she carries upon her shoulders Or that to which she is subjected As the man to Christ the woman to the man That the Apostle is to be understood especially of the later appears from the verse before and indeed from the whole context For to what end are those words produced vers 3. I would have you know that the head of the woman is the man c. unless that they be applyed and make to the Apostles business im the verses following Nor
therefore very much deceived who think that Absalom let his hair grow out of pride when he did so indeed by reason of a vow at least a feigned vow of Nazarite-ship The Jerusalem Talmudists say very truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Nazir fol. 51. 2. Absalom say they was a perpetual Nazarite Very truly I say in this that they assert he was a Nazarite but of the perpetuity of his vow we will not here dispute See 2 Sam. XV. 7 8. There is in Tacitus a wicked Votary not unlike him Civilis by name of whom thus he speaks e e e e e e Hist. lib. 4. cap. 14. Civilis barbaro Voto post coepta adversus Romanos arma propexum rutilatumque crinem c. Civilis by a barbarous vow after armes taken up against the Romans laid down his long red hair the slaughter of the Legions being at last executed The Jews if they were not bound by the vow of a Nazarite cut their hair very often and however they did it at other times certainly always before a Feast and that in honour of the Feast that was approaching Whence a greater suspicion may here arise that these Corinthians by their long hair professed themselves Nazarites These f f f f f f Moed Katâ—n cap. 3. hal 1. cut their hair in the feast it self He that comes from a Heathen place and he that comes out of prison and the excommunicate person who is loosed from his excommunication The sense of the Tradition is this Those who were detained by some necessity before the Feast that they could not cut their hair might cut it in the Feast it self But if no such necessity hindred they cut their hair before the Feast and commonly on the very Eves of the Feast g g g g g g Piske Tosaph at Moed Katon Art 78. When any man cuts not his hair on the Eves of the Festival day but three days before it appears that he cut not his hair in honour of the Feast We cannot here omit this story h h h h h h Hieros Avodah Zarab fol. 41. 1. A certain Travailer who was a Barbar and an Astrologer saw by his Astrology that the Jews would shed his blood which was to be understood of his Proselytism namely when they circumcised him when a certain Jew therefore came to him to have his hair cut he cut his throat And how many throats did he cut R. Lazar ben Jose saith Eighty R. Jose ben R. Bon saith Three hundred VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her hair is given her for a Covering THE daughter of Nicodemus being reduced to miserable poverty going to Rabban Jochanan to speak to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Chetubb fol. 66. 2. vailed her self with her hair and stood before him The poor woman had no other vail therefore she used that which was given her by nature and she used it shall I say as a sign Or as an Instrument and mark of modesty and shamefacedness VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one taketh before other his own supper I. I Wonder the Agapae The love Feasts of which S. Jude speaks vers 12. should among Interpreters receive their exposition hence In those Feasts saith Beza which they call Agapae that they used to take the holy Supper of the Lord appears from 1 Cor. XI Of which thing discourse is had in Tertullians Apologetick Chap. XXXIX and in other writings of the Ancients So he also speaks at Act. II. 42. And upon this place The Apostle saith he passeth to another Head of this Discourse namely the administration of the Lords Supper to which the Love-feasts were joyned c. And upon the following verse The Love-feasts although they had been used a long while in the Church and commendably too the Apostles themselves being the Authors of them yet the Apostle judgeth them to be taken away because of their abuse So also Baronius The use of a most commendable thing persevered as yet in the Church that what Christ had done at his last Supper and had admonished his Disciples to do in remembrance of him that Christians meeting in the Church should sup together and withal should receive the most holy Eucharist Which nevertheless when the Corinthians fulfilled not as they ought Paul doth deservedly reprove He that should deny such charitable Feasts to have been used in the Church together with the Eucharist certainly would contradict all antiquity but whether those Feasts were these Agapae of which the Apostle Jude speaks whether those Feasts had Christ or his Apostles for their Authors and whether these Corinthian Feasts were such if any doubt he doth it not without cause nor doth he without probability believe the contrary Of these Corinthian Feasts here what Sedulius saith Among the Corinthians saith he heretofore as some assert prevailed an ill custom to dishonour the Churches every where by Feasts which they eat before the Lords Oblation Which Supper they began a nights and when the rich came drunk to the Eâ—charist the poor were vexed with hunger But that custom as they report came from the Gentile Superstition as yet among them Mark that I should say From the Jewish Superstition The very same is in Primasius II. If I may with the good leave of Antiquity speak freely that which I think concerning the Agapâ— of which the Apostle Jude speaks take it in a few words Those Agapae we suppose were when strangers were hospitably entertained in each Church and that at the cost of the Church And we are of opinion that this laudable custom was derived from the Synagogues of the Jews l l l l l l Gloss in Bavâ— Bathra f. 3. 2. In the Synagogues they neither eat nor drink c. But there was a place near the Synagogue in which Travellers were wont to sleep and eat Hence that in Pesachin m m m m m m Fol. 101. 1. where it is asked why they consecrate the day which was usual over a cup of wine in the Synagogue And it is answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Travellers also may do their duty who eat and drink and feast in the Synagogue Here the Glosser enquires whether it were lawful to eat and drink in the Synagogues when it is forbid by an open Canon n n n n n n Megil fol. 28. 1. And at length among other things he answereth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chambers which joyned to the Synagogue are called Synagogues also and from thence travellers heard the Consecration There was therefore a certain Hospital either near or joyning to the Synagogue wherein travellers and pilgrims were received and entertained at the common cost of the Synagogue Compare Act. XVIII 7. But now that a custom of so great charity was translated into the Christian Church there are many things which perswade as also that
not received it When we see a person in worse state than our selves we commonly look upon our selves as some body whereas we should look up to him that hath made the difference And do we see a poor miserable creature and look upon him with scorn And do we not rather think Might not God have made me as poor and miserable as this poor wretch He might have clothed me with rags as well as this poor beggar He might have made me as silly as this poor Ideot Down great heart and proud and learn to ascribe all the comforts and benefits thou hast above any other poor soul where it is due and to ascribe nothing to thy self but guilt and sinfulness If we desire to be esteemed what is it to be esteemed by God He hath set all at one II. rate as men are in the lump if we desire to be of a better value it is wisdom to labour to be so in his eyes that so values all To esteem our selves is but a folly to labour to have others esteem us is but folly unless it be in an estimation that God will say Amen to it also Remember that of the Apostle It is not he whom man approveth but whom God approveth If we would be thought to be beautiful let it shine in the image of God if rarely decked let it be with his ornaments if to be learned remember that He that honoureth me I will honour A SERMON Preached upon JUDGES XI 39. And it came to pass at the end of two months that she returned to her Father who did with her according to his vow which he had vowed THE Apostle in the Epistle to the Hebrews Chap. XI reckoning up that noble Catalogue of men famous for faith and great actions under the Law at vers 32. mentions three that may seem to be something questionable and those are Gedeon and Samson and Jephtha men indeed that had done great acts but that in the close came off with some foul blot Gedeon Judg. VIII 27. made an Ephod and put it in his own City Ophrah and all Israel went thither a whoring after it Samson pulled down the house upon his own head and so became Felo de se or guilty of his own death And was not Jephtha guilty of the death of his own daughter That is the question we are now to look into I have lately shewn you the Heathen sacrificing men and women to their Gods and Heathenish Israelites sacrificing their children unto Moloch let us now consider whether Jephtha a man of a better Name and Religion fell not under the like miscarriage in sacrificing of his Daughter The Text tells us He did to her according to his vow which he had vowed And the resolution of the question lies in the resolution of another verse what his Vow was That you have at vers 30 31. And Jephtha vowed a vow unto the Lord and said if thou shalt without fail deliver the children of Ammon into mine hands Then it shall be that whatsoever cometh forth of the doors of my house to meet me when I come in peace from the children of Ammon shall surely be the Lords and I will offer it up for a burnt-offering A rash Vow as appears by his repenting and renting his garments vers 35. A rash Vow that he could not come off with either breaking or performing it but with sin If he performed it not he sinned in making a Vow that he might not perform If he performed it he sinned in performing a Vow that he might not make So that as the King of Syria once said Whether they came out for peace take them alive or whether they come for war take them alive So is Jephtha taken deadlily whether he hold his Vow or break it he is caught under a rash and sinful Vow as a man that hath a Wolf by the ears that whether he hold him or let him go he is in danger If he break his Vow how can he answer his taking such an ingagement upon him as not to keep If he hold it how can he answer making a Vow of so nice a performance The words of his Vow are read one way by some Interpreters and another way by others and there is one letter in the Hebrew Text breeds this diversity viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may signifie either And or Or. And accordingly some read it Whatsoever cometh forth of the doors of my house to meet me when I return in peace shall surely be the Lords And I will offer it up for a burnt offering And others read it Or I will offer it up As meaning if it be fit to be offered in sacrifice I will offer it in sacrifice but if it be not fit yet it shall be the Lords So some of your Bibles give intimation of this diversity of reading having one in the Text and the other in the Margin But in the Text you see it is And I will offer it up And so it is in the Greek Vulgar Italian French and so rendred also from the Eastern Languages Now what could meet him out of the doors of his house that was fit for sacrifice Nothing to be expected to come out thence but Men Women and Dogs and any of these yea the very Dogs might come out to meet him and welcom home their Master but none of these were sit to be sacrificed Nay a Dog is not fit to be dedicated to God any way For though there is a supposal Levit. XXVII 11. and a permission of dedicating and sanctifying an unclean beast to the Lord that was not fit to be sacrificed and that it might be redeemed for a sum of mony to be given to the Priest yet a Dog is particularly excepted in that prohibition Deut. XXIII 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Vow And do ye think Jephtha had his dog in his thoughts when he made his Vow That were more ridculous to imagine And if any were so simple as to imagine it it might be answered He could not think of his dog because he knew a dog could not be so consecrate to God Could he then think of a Bullock Ram Lamb Kid or Goat These were things indeed that were fit to sacrifice but a double objection lies against thinking that he thought of any of these The one is because he speaks of coming out of the doors of his house which no one will understand but of his dwelling house And it were ridiculous to think of Ox or Ram or Lamb or Goat coming out of his dwelling house And the other is that he speaks of coming to meet him which expression means to welcom him home as his Daughter went out to meet him to welcom him home Now it can little be imagined that he thought of any Bullock or Lamb or Goat coming out to meet him under any such notion Therefore these
of Snow Antilibanus and Bala 517 Libertines were Servants that had received their Freedom these were Jews how they came to be Servants and how again to be free 663 Life Eve called Chava that is Life upon the account of the promise of Christ. p. 791. Why Life is called precious p. 1209. How tender God is of the Life of Man p. 1209 1210. Why such an equal tribute is to be paid to God for the Life of Man p. 1210 1211. Long Life is a Promise affixed to very many Commands and why p. 1335 1336. How to reconcile the shortness of Mans Life with that Promise p. 1335 1336. Why God shortned Mans Life at the Flood at Babel and at Sinai even where he promised long Life p. 1336. The length of the Lives of the first Inhabitants of the World considered and the reason given p. 1336 1337. Long Life to many proves a curse p. 1338. Long Life in it self is a blessing p. 1337 1338. How it is a blessing when so full of sorrow and upon that account Men are made so weary of it 1339 1340 Light put for evening of the Sabbath 479 Light within what and of what power to lead to Heaven 1286 Likeness and Image of God upon Man distinguished p. 1302. Likeness of God upon Man lost by sin but not the Image 1302 Lineage or Descent of Christ was most of younger Brothers 1089 1090 Linnin Cloth or a Sindon was a Cloak made of Linnin hung with Fringe 354 355 Lives why Satan taketh not away our lives when he pleaseth Page 1209 Locusts many kinds of them 333 Lod where and what 325 c. Long sufferings of God to wicked Men is sometimes not the goodness of God to them 1311 Loosing or Binding a very usual Phrase in the Jewish Schools spoken of Things not of Persons 205 206 207. See Binding and Loosing Lords Day the Jews say it was the first day in the week why Christ changed the Day from the Seventh to the First p. 271 272 1329 1330. The Lords Day was not controverted but every where celebrated in the Primitive Times only some Jews converted to the Gospel also kept the Jewish Sabbath 792 793 Lords Prayer illustrated out of the Jewish Writings p. 159 to 161. The Lords Prayer was given twice by Christ first in the Mount Matth. 6 and then at the Feast of Tabernacles a year and an half after p. 1138. The agreeableness of it to the Jewish Forms p. 1139. The reason why the Doxology is added to it by Saint Matthew and omitted by Saint Luke 1139 Loretto the Legend of the Virgin Mary's House carried thither 494 495 Lots how cast where and when 380 Love it is our duty to love all Men the reason p. 1204. We are to love our Neighbour as our selves 1301 Love Feasts they were Appendages to the Lords Supper also they were when strangers were entertained in each Church at the cost of the Church c. 774 to 776 Loving put for embracing kissing or being well pleased with and pitying 347 348 Lunatick Deaf and Dumb. 210 Luz a little bone in a Mans back which the Jews speak of as the Seed and Principle of a future Resurrection 583 1238 Lydda a Village not inferior to a City the same with Lod notwithstanding the errors of some Maps making them differing Places it had eminent Schools in it much History belongs to it p. 16 17. Lydda is called Lodicea 326 Lye the Jews used and loved to lye at their Feasts in what order they used that Gesture 256 257 M. MACHERUS is derived from Macvar p. 81. Macherus a Castle where situate Page 501 Macpelah supposed to be Adams burying place 47 Magdala was near Tiberias and Chammath 70 308 Magdalen Mary Magdalen whence the Name 415 416 Magistracy instituted as an ordinance of Christ and a Gospel mercy p. 1059 1060 c. The usefulness of it to the Church p. 1060 1061 c. So overawed by a wicked people as not to dare to execute justice 1111 Magistrates are to be obeyed in all lawful things p. 230 231. The false Logick of those who are for no Magistrates over them but King Jesus refuted 1060 Magog and Gog what is meant by them 1173 1174 Mahumetism and Popery coming the Devil was let loose 1172 Maids the day of the week on which they were married and the ceremonies of their marriage 534 Malefactors at their death were used cruelly by the Jews as an act of friendship p. 478. Malefactors say the Jews going to execution and making confession of their sins that and their death did expiate for their sins 1275 Mammon of unrighteousness what 451 452 Man is a wonder p. 1225. How much devilishness the Devil can infuse into Man's nature with the reasons of it 1308 1309 Manacles for the hands used among the Jews 683 Manaâ—en i. e. the Comforter taken for Christ. Page 108 Maphtir he that read in the Synagogues was called Maphtir and was to read one and twenty Verses 406 Maps of the Gospel Tapography are too officious 310 311 Mar or Mari a Title the Jews sometimes gave their Rabbins 465 Maran-ath this say very many Commentators is the highest and heaviest Form of Excommunication but it rather intimates the curse coming upon the Jews 796 797 Mark why he departed from Paul and Barnabas 741 Maronitâ— a Maronite what 515 Marriage not to be till a woman was espoused p. 100. Marriage of Men the time and reason of it p. 757 758. The Marriage Bond both among Jews and Gentiles especially the Jews was looked upon as a loose thing p. 759. When to marry or not to marry 762 Marriages were performed on differing days for Maids and Widows with the reason and Ceremonies thereof 534 Married a hundred and sixty Priests married in Gophna all in one night p. 52. When a Man was new married where he dwelt p. 309. What a reproach it is for a Woman not to be married 1216 1217 Martyrdom dying called Martyrdom for others to save their Country 326 Mary Magdalen the same with Mary the Sister of Lazarus why called Magdalen p. 270 587. Baronius also proves her to be the Sister of Lazarus 588 Mary the Mother of Jesus vilified by the Talmudists 400 Masada a Castle near Asphaltites fortified even to a miracle 296 Matthew writ his Gospel in Greek so did Paul his Epistle to the Hebrews and not in Hebrew as some have affirmed because the Hebrew was altogether unknown to the Common Jews for it was not the Jews Mother Tongue in the time of the Apostles but the Syriack 101 to 104 Measurings of the Jews how or what they were p. 318 c. A Parsa was four miles a Talmudick mile consisted of seven furlongs and an half a Diet was thirty miles 319 Meats forbidden and unclean what 199 200 Mediation of Christ the matter of it what 1261 Melchisedeck all now acknowledge him for Sem. 327 Men their Affairs and Times how God knows and dates them 1250 c.