Now if the Samaritan may knead dough in an Israelites house it is evident the Israelite might use the Samaritan d d d d d d Hieros Jeramoth fol. 9. 1. An Israelite may circumcise a Cuthite but a Cuthite may not circumcise an Israelite because he is circumcis'd into the name of mount Gerizzim R. Josah saith let him circumcise him and let him pass into the name of mount Gerizzim till he departs this life If therefore it was lawful for the Israelite to circumcise the Cuthite or Samaritan and the Samaritan the Israelite then the Jews had dealings with or did use the Samaritans What then must be the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to answer it e e e e e e Hieros Avsdah Zara fol. 44. 1. The Cuthites of Caesarea asked R. Abhu saying Your fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our fathers why then do not you the same to us Let us gather the sense from something like it it was a trite and common saying among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a gift by whatsoever thou mightest be profited by me as Mat. XV. 5. According to which form of speech I may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the Samaritans be profitable to the Jews and in this sense I would understand the words now in hand The Jews have no such dealings with the Samaritans as to be obliged to them for any courtesie or benefit receiv'd from them They ask or receive nothing from them gratis they borrow nothing of them which is not forbidden them as to any other Nations f f f f f f Avodah Zara cap. 1. hal ◠For three days before the feasts of the Idolaters it is forbidden the Jews either to give to or receive from them to ask or lend or borrow of them But for any other parts of the year it was not forbidden them But as to the Samaritans it was not permitted the Jews to borrow or receive any thing from them at any time gratis Nor indeed can the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place intend any thing else For whereas it was lawful for the Jews to converse with the Samaritans buy of them use their labour answer to their benedictions Amen as we find in Beracoth g g g g g g Cap. 8. hal 8. lodg in their Towns Luk. IX 52. I would fain know in what sense after all this can it be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in this only that they would not be oblig'd to them for any kindness Which may a little serve to illustrate that of Luk. X. 33 c. and it does very well agree with the matter in hand For the words before seem to be what the woman speaks and not what the Evangelist and they spoken scoptically or with sarcasm Doest thou who art a Jew ask water of me who am a Samaritan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you Jews despise all courtesie of the Samaritans to receive the least kindness of them and do you ask me for water The Greek Lexicons back this Exposition who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only by commercium habeo to have dealings but also by mutuo accipio utendum rogo to borrow for use c. VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence then hast thou that living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water The woman mistakes our Saviour's meaning as if he intended only what was usually exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bubbling or springing waters So that when our Saviour talks to her of a water that he had to give which whosoever should drink of should thirst no more the woman laughs in her sleeve indeed and with all the scorn that could be saith Sir pray give me of this water that I may never have any thirst or give my self the trouble of coming hither to draw for so we ought to conceive of her answer to be rather by way of scoff not supplication VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou hast had five husbands c. CHRIST stops her fleering mouth with the dung of her own unchast conversation charging her with that infamous sort of life she had hitherto liv'd q. d. Thou for thy impudent adulteries hast suffer'd divorce from five husbands already and that which thou now hast is not thy husband but an adulterer h h h h h h Kiddushin ubi supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cuthites do not understand the Law about betrothings and divorcings They had their customs of affiancing and divorcing and perhaps by how much the less accurate they were about their divorces I mean with respect to the Jewish rules the neerer they might come to the first institution of Moses who allow'd no divorces but in the cause of adultery That this woman was dismist from her husbands for these infamous faults of hers seems evident partly from the extraordinary number of Husbands partly that our Saviour mentions her Husbands as well as him that then liv'd adulterously with her as if he would intimate that she liv'd dishonestly under her Husbands as well as with this man VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshipped in this mountain THE story of that Temple on Gerizzim out of Josephus and others is very well known It was built in emulation and envy to that at Jerusalem as of old were Dan and Bethel Hence that irreconcileable hatred between the two Nations and the apostacy of divers Jews The Samaritans attributed a certain holiness to the mountain even after the Temple had been destroy'd but for what reason they themselves could not well tell However for the defence of it the Samaritan Text hath notoriously falsified the words of Moses in Deut. XXVII 4. For whereas the Hebrew hath it Ye shall set up these stones which I command you this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mount Ebal The Samaritan Text and Version hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mount Gerizzim as I have elsewhere observ'd i i i i i i Beresh rabba Sect. 32. R. Jochanan going to Jerusalem to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he past by that mountain Gerizzim a certain Samaritan seeing him askt him Whether goest thou I am saith he going to Jerusalem to pray To whom the Samaritan Were it not better for thee to pray in this holy mountain than in that cursed house Whence comes this mountain to be so holy saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because saith the other it was not over-flown by the waters of the deluge A doughty reason indeed k k k k k k Ibid. Sect. 81. R. Ismael the Son of R. Joseph going to Jerusalem to pray past by that mountain a certain Samaritan meeting him asks where art thou going I am going saith he to Jerusalem to pray Saith the other were it not better for thee to pray in this blessed
diligentiam accurationem in illis deprehendi ut non potuerim non Te magnifacere in admirationem Tui rapi Rarâ— hae dotes hoc nostro saeculo in viris Theologis rari hujusmodi Scriptores qui nil nisi suas proprias observationes lectoribus proponunt Unde ab eo tempore desiderium me tenuit ob studiorum communionem propius tecum conjungi familiarius te noscere Since the time I saw and read the Hebrew and Talmudick Hours upon Matthew I began to love you and to esteem you as you deserved For in them I observed so great skill in Talmudical reading and dexterity in illustrating the Holy Scriptures accompanied with so great diligence and accuracy that I could not but extol you and be carried away with an admiration of you These endowments are rare in Divines in our days writers of this nature are rare who propound to Readers only their own observations Whereupon from that time I had a desire from the commonness of our Studies to be better acquainted with you This was the reception these Learned Hours of his found in the World and a great and invaluable loss it was that he went not through the whole New Testament in that excellent method of explaining them His friends indeed often called upon him and set him on to proceed Dr. Worthington's judgment was that he would do better to publish more at a time than he did since he needed not to fear now their reception so as Luke and John might make one Volume and after that the Acts and the Epistle to the Romans would make another and then his Works would meet at the Epistle to the Corinthians But if the tediousness of the Work should discourage him to go on yet he earnestly recommends one Book at least to him and that is the Epistle to the Hebrews the matter of it being so sutable to his Hebrew Studies Such good suggestions were made to him but they took not effect not that his strength began to fail him or that he was unwilling to give his pains for he had a mind generously disposed to communicate his knowledge but the true reason was because he could not get them Printed and had so much impaired his own estate by what he had before sent abroad This he complains of more than once and particularly in a Letter to Buxtorph into whose bosom thus he pours out his mind Exasciavi paucis adhinâ— annis commentariolum c. A few years since I prepared a little Commentary upon the first Epistle to the Corinthians in the same style and manner as I had done that on Matthew But it laid by me two years and more nor can I now publish it but at my own charges and to my great damage which I felt enough and too much in the edition of my Book upon S. Mark Some progress I have made in the Gospel of S. Luke but I can print nothing but at my own cost Whereupon I wholly give my self to reading and scarce think of writing more Our Booksellers and Printers have dulled my edge who will print no Book especially Latine unless they may have an assured and considerable gain So that I know not whether we ought to be more angry or grieved grieved that we are deprived of such useful Labours or angry with those who were the occasions of it V. The assistances he gave to the Polyglot Bible the Heptaglot Lexicon and other Learned Works and Men in his time THUS his fame spred it self far and wide and this made him sought unto by many Learned Men for his Counsel or furtherance in their Studies or for his directions or castigations in their Labours that they intended for the publick How much the Right Reverend Bishop Walton made use of him in his Bible one of the bravest Works that ever came forth and Reverend Writer of the account of the Doctors Life sheweth It was as good a Work as it was great and this raised a wonderful zeal and affection in the Doctor to it and excused the trouble that he was at about it in revising it and specially the Samaritan Pentateuch and so the great Undertaker tells him in one of his Letters to him And it much rejoyced his heart when the Work was brought to perfection which he expressed in a congratulatory Letter to Mr. Samuel Clark of Oxon who had a great hand in it To which that excellent Linguist makes this answer As for the Work past through I have great cause of thankfulness blessing God that hath even beyond our own hopes carried us through it Yet I have no reason to attribute to my self as due any part of that thanks and praise whereunto you are pleased joyntly to entitle me with others far more deserving But I rather contract a greater debt of thankfulness that by the Testimony and suffrage of one so eminently Judicious as you are I am adjudged to have been faithful I conclude this matter with a part of Dr. Lightfoots speech that he made at the Commencement Anno 1655. being then Vicechancellor wherein he mentions this Work then in hand in a kind of triumph as so much tending to the honour of Learning and particularly of the English then despised Clergy and finally for promoting the knowledge of the Bible all the World over Sic sub protrito proculcato statu Cleri nuper Anglicani germinavit adhuc germinat nobile illud eruditionis germen editio Bibliorum multi-linguium qua quid generosius vix vidit unquam Resp. literaria nec quicquam Anglia sibi honorificentius Opus aeternae famae monumentum memorabile in sempiterna secula futurum summae eruditionis zeli in Deo bonarum literarum protectore fiduciae Cleri Anglicani jam tum summe periclitantis Macti estote viri Venerandi Doctissimi qui in opere tam magnanimo desudatis Pergite quod facitis trophaea vobis erigere Patriaeque perlegant ope vestra omnes Gentes Sacra Biblia suis linguis atque iisdem linguis eadem ope praedicentur fama eruditionis literatura gentis Anglicanae Thus under the now despised and trampled on English Clergy hath grown up that noble issue of Learning the edition of the Polyglot Bible and still it grows than which the learned World hath scarce ever seen any thing more generous nor the English Nation any thing to its self more honourable A work of eternal fame a memorial to endure to everlasting ages of the English Clergies great learning zeal and trust in God the Protector of Learning when now it lay under mighty hazzard Go on ye Reverend and Learned Men who are sweating in so brave a Work Proceed as ye do to raise trophies to your selves and your Country And by your labours let all Nations read the Holy Bible in their own Tongues and by the same Tongues and the same labours let the English Nations fame for its Learning and literature be proclamed Thus did the good Man rejoyce in
by the Gospel And when he saith lift up your eyes and look on the fields he seemeth to point them to the multitude of Samaritans that were now in sight coming toward him That passage in the Prophet Hosea Chap. 2. 20 21 22 23. speaketh to such another divine and spiritual sense and purpose I will hear the heavens and they shall hear the earth And the earth shall hear the corn and the wine and the oil and they shall hear Jezreel the Lords seedness And I will sow her to me in the earth c. And the like in Amos 9. 13 14. Behold the days come saith the Lord that the plowman shall overtake the reaper c. Vers. 36. And he that reapeth c. The Prophets and the holy Teachers under the Old Testament sowed the Word and Doctrine of Salvation which ripened to the harvest of the Gospel Not but that they like good labourers reaped the fruits of their labours in gathering a harvest of souls in their several generations by the power of their Ministery but in this passage our Saviour aimeth not only at the Disciples converting of souls as they had done but also at some transcendency of theirs in this ministration above those that had gone before them which may be observed in these particulars of advantage 1. The Prophets and the teachers of the way of Salvation under the Law may be considered in a twofold relation either in reference to the great pains they took in their ministery and the fruit they had of it in conversion of souls or in reference to the doctrine of Salvation which they left behind them planted in the Nation by their pains and ministery to succeeding generations To this latter it is that our Saviour referreth when he saith that they were to enter into other mens labours meaning that whereas the clearness of the doctrine of Salvation had been growing in the Nation from time to time by the pains and sowing of the holy Prophets in their several ages they now came to preach upon this advantage that they had all these holy mens foundations to build upon and to top up the clearness of that doctrine which they had been building up through all the time of the Old Testament Nay we may also take John Baptist and Christ himself in the number of these seedsmen that sowed the seed of that doctrine in more plentifulness and clearness than all had done before and even into their labours must the Disciples in their ministery enter having so great a preparation made and so great a foundation laid as they two had made for them to enter upon and to begin their work 2. The Prophets and Teachers under the Law had raised the thoughts of the people to an expectation of Messias his coming about this very time as hath been observed before and so had even ripened them to the full for the ministery of the Apostles when they should come to teach that Christ was come and that he had done and suffered whatsoever was written of him And this very thing among others was a singular and eminent whiteness of this field of the Jewish Nation to harvest that they looked every day when the Messias should appear And observe how soon the womans words take in Samaria Is not this the Christ so as not only the Samaritans flock out to him but that upon her very words they believe and upon a little converse they confess We know that this is indeed the Christ the Saviour of the world vers 42. And this because their expectation was full ripe of the Messias his present coming 3. Now as for the ripeness of the Gentiles field for the Gospel harvest it consisted not so much in any such doctrine of Salvation as had been sowed among them or in such expectation of Christs coming though the Jews now dispersed through all the world might have a little acquainted them with such matters more than had been published among them in ancient times as it did in the ripening of the love of the Lord and his turning towards the Nations in mercy whom he had for so many years cast off and despised And according to the ripening of that love the Lord had disposed certain providences which did somewhat help toward the ripening of the world unto such a purpose as in that the Scriptures were now turned into the Greek Tongue and were among the Heathens that the Greek Tongue in which the New Testament was to be written was now the most commonly spoken language of all other and that the Jews of those Tribes that had retained the true Religion when the ten fell away namely Judah and Benjamin were by several means planted and sowed abroad in all Countries of the world and with them the Scriptures Our Saviour therefore upon the Samaritans coming out unanimously to him through the womans relation concerning him to whom he had imparted that he was the Messias for that very purpose taketh occasion to discourse of the ripeness of the world for the harvest of the Gospel and animateth his Disciples to that work by several arguments as 1. That they shall receive the reward and fruit of their labours to eternal life 2. That they shall not only receive this fruit but they shall receive it in the eminentest and highest degree with the glorious Patriarchs and Prophets who had laboured in sowing they and these reapers should rejoice together 3. That they should enter into other mens labours as Israel did at their entrance into the land of Canaan into houses they builded not and vineyards they planted not c. And that that common Proverb which proveth to be true upon various occurrences one soweth and another reapeth should prove true to them to their much comfort and incouragement Vers. 42. This is indeed Christ the Saviour of the world Here is a confession of Faith higher by some degree than the Jews common Creed and belief concerning the Messias for they held him only for a Saviour of the Jewish Nation and Redeemer of that people but the rest of the world they looked not after nor regarded and so we may see how deeply and cordially these Samaritans had drunk in and digested the water of life which Christ had administred unto them as to acknowledge him in his proper character The Samaritans indeed were Gentiles however they pretented to Joseph for their Father and so in their conversion may we look upon a beginning of the conversion of the Gentiles the great field now white for the Gospel Harvest In less than four years after this this field of Samaria where Christ had now sowed such seed the Enemy came and sowed damnable tears by Simon Magus Acts 8. It may be that wretch took opportunity for the venting and speeding of his delusions there by this that he found the City acknowledging it for certain that the Messias had been among them and he creeps in among them either as one of his Disciples or else
And there is mention of h h h h h h Ibid. cap. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idumea called the Upper With these passages compare Mark Chap. III. ver 8. Whilst the Jews were absent from their own Country enduring the Seventy years bondage in Babylon it is easy to be believed that their antient enemies the Edomites and that were so from the very first original of them had invaded their possessions as much as they could and had fixed their roots in that countrey especially which was nearest their own but at length by the powerfull armes of the Maccabees and the Asmoneans they were either rooted out or constrained to embrace Judaism So Josephus speaks of Hyrcanus i i i i i i Antiq. lib. 13. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hyrcanus takes Ador and Marissa cities of Idumea and having subdued all the Idumeans suffered them to remain in the Country on condition they were willing to be circumcised and to use thei Jewish Laws And they out of a desire of their own Country underwent circumcision and conformed to the same course of life with the Jews Hence there became a mingled generation in that Country between Jew and Edomite and the name of the place was mingled also and called both Judmea and Judea l l l l l l Olivar in Pompon Milan lib. cap. 11. And Palestine was divided into five Countreys Idumea Judea Samaria Galilee and the Country beyond Jordan CHAP. IV. The Seven Seas according to the Talmudists and the four Rivers compassing the Land SEven a a a a a a Hieros Kilaim fol. 32. 1. Et Bab. Baâ— Bathrâ— fol. 72. 2. Seas say they and four Rivers compass the Land of Israel I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Sea or the Mediterranean II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Tiberias III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Sodom IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lake of Samocho V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These four last are otherwise writ in the Jerusalem Talmud to wit thus IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Babylonian Talmud thus IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The three first named among the seven are sufficiently known and there is no doubt of the fourth Only the three Names of it are not to be passed by IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sibbethaean The word seems to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bush. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to sound the same thing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thornes among the Targumists are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because that Lake having no great depth but very much dried in the Summer time was grown over with thorns and bushes 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the common name Samochonitis the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being changed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps the Sandy Sea Which fits very well to the Lake of Sirbon joyning the Commentary of Didorus Siculus For he relates that that Lake for the most part is so covered with sand that it hath often deceived and supplanted travailers yea whole armies thinking it to be firm Land VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have nothing to say of this besides this observation that since it is also called by the same Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gutteral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be melted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unusual to the Dialect of the Nation so to smooth and soften Gutteral letters It is also called by the Babylonians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among the Talmudists does sometimes signifie Rushy or Sedgy But what this Sea is we know not However we do not forget the Cendevian Lake but whether that be to be numbred among our Catalogue we doubt upon this reason because on the same Coast lies the great Sea VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Apamia The Hierusalem Writers in both places when they speak of that Sea add these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Sea of Apamia is the same with the Sea of Chamatz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dicletinus caused it to be made by Rivers gathered together It was therefore of a latter date Concerning it see the sixty eighth Chapter After these Seas mentioned by the Talmudists hear also no lean story of theirs concerning the fish b b b b b b Hierus Taanith fol. 69. 2. R. Chaninah bar R. Abhu said seven hundred kinds of clean fish and eight hundred kind of clean locusts and of birds an infinite number travailed with Israel into Babylon and returned when Israel returned except the fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how did the fish travail R. Honna bar Joseph saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They travailed by the way of the deep and by the deep they came back Surely it requires a Jewish invention which is able to frame any thing out of any thing to trace a way either by any Sea or by any River through which fish might swim out of the Palestine into Babylon By the same art they bring Jonah in the belly of the Whale out of the Phaenician Sea into the c c c c c c R. Sol. in Jon. 2. Red Sea That indeed is somewhat hard yet not to be doubted of what is said 2 Chron. VIII 18. concerning Hiram sending ships to Solomon into the Red Sea What Ships to come from Tyre into the Red Sea Which way sailed they It is answered He sent such Tyrian Ships which had much and long traded before in the Red Sea to accompany Solomons Fleet. To this belongs that that is said there likewise and in 1 Kings IX 27. that he sent Seamen that had knowledge of the Sea that is knowledge of that Sea and they probably not such who had never yet adventured themselves into the Red-Sea but had experience of it before and were not ignorant of the Ophir Voyage The four Rivers for the compassing of the Land they say are I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jordan that is sufficiently known II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarmoch In Pliny Hieramax Gaddara saith he d d d d d d Nat. Hist. lib. 5. cap. 18. Hieramax flowing before it III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirmion IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pigah Concerning which thus the Aruch e e e e e e Aâ—uch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirmion is a River in the way to Damascus and is the same with Amnah Pigah is Pharphar And Jarmoch is also a River in the way to Damascus And the Talmudists f f f
use of the warm Baths which are at Tiberias And so Pliny before Tiberiade aquis calidis Salubri Tiberias healthful for its warm waters CHAP. LXXV Gadara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THERE was a double Gadara One at the shore of the Mediterranen Sea that was first called Gezer 1 King IX 15. In Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazara a a a a a a Joseph Antiq. lib. 13. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon destroyed the City Gazara and Joppe and Jamnia And in the book of the Maccabees b b b b b b 1 Macc. 14. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he fortified Joppe which is on the Sea and Gazara which is on the borders of Azotus At length according to the idiom of the Syrian Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain passed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth and instead of Gazara it was called Gadara Hence Strabo after the mention of Jamnia saith c c c c c c Strab. lib. 16 pag. mihi 878. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is Gadaris then Azotus and Ascalon And a little after Philodemus the Epicurean was a Gadarene and so was Meleager and Menippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surnamed the ridiculous student and Theodorus the Rhetorician c. But the other Gadara which we seek was in Perea and was the Metropolis of Perea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being come into the parts of Gadara the strong Metropolis of Perea They are the words of d d d d d d Jos. de bell lib. 4. cap. 26. Josephus It was sixty furlongs distant from Tiberias e e e e e e Id. in his own life p. 650. by the measure of the same Author f f f f f f Plin. lib. 5. cap. 18. Gaddara the River Hieramiace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarmoc of which before flowing by it and now called Hippodion Some reckon it among the Cities of the Country of Decapolis Another City also Gergesa by name was so near it that that which in Mark is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Country of the Gadarens Chap. V. 1. in Matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Country of the Gergesens Chap. VIII 28. Which whether it took its name from the Girgashites the posterity of Canaan or from the clayish nature of the soyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gargishta signifying Clay * * * * * * Clay we leave to the more learned to be decided The Chaldee certainly renders that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thick durt which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the clay ground 1 King VII 46. The Jerusalem Writers say that g g g g g g Hieros Sheviith fol. 36. 3. the Girgashites when Josua came and proclaimed He that will go out hence let him go betook themselves into Africa CHAP. LXXVI Magdala NOT far from Tiberias and Chammath was Magdala You may learn their neighbourhood hence a a a a a a Hieros Maasaâ—oth fol. 50. 3 If a man have too floors one in Magdala and another in Tiberias he may remove his fruits from that in Magdala to be eaten in that of Tiberias b b b b b b Id. Sheviith fol. 38. 4. R. Simeon ben Jochai by reason of certain Shambles in the streets of Tiberias was forced to purifie that place And whosoever travailed by Magdala might hear the voice of a Scribe saying Behold Bar Jochai purifies Tiberias c c c c c c Id. Erubhin fol 23. 4. A certain old shepherd came and said before Rabbi I remember the men of Magdala going up to Chammath and walking through all Chammath on the Sabbath and coming as far as the outmost street as far as the bridge Therefore Rabbi permitted the men of Magdala to go into Chammath and to go through all Chammath and to proceed as far as the furthermost street as far as the bridge d d d d d d Joseph in his own life Josephus hath these words of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Agrippa sends forces and a Captain into Magdala â—â— self to destroy the Garison We meet with frequent mention of the Rabbins or Scholars of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Hieros Beracoth fol. 13. 1. Taanith fol. 6â— 1. R. Judan of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Bab. Joma fol. 81 2. R. Isaac of Magdala 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Hieros Megill fol 73. 4. R. Gorion saith The men of Magdala asked R. Simeon ben Lachish c. It is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Rab. Taanith fol. 20. 1. Magdala of Gadara because it was beyond Jordan CHAP. LXXVII Hippo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susitha YOU may suppose upon good grounds that Hippo is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Susitha in the Talmudists from the very signification of the word Enquire Of it there is this mention a a a a a a Hieros Sheviith fol. 36. 3 R. Josua ben Levi saith It is written And Jephtah fled from the face of his brethren and dwelt in the land of Tobh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Susitha If you would render it in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippene This City was replenished with Gentiles but not a few Jews mixed with them Hence is that b b b b b b Id. Rosh Hashanah fol. 54. 4 If two witnesses come out of a City the major part whereof consists of Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Susitha c. And after a few lines R. Immai circumcised from the testimony of women who said the Sun was upon Susitha For it was not lawful to circumcise but in the day time c c c c c c Joseph in his own life pag. mihi 650. Hippo was distant from Tiberias thirty furlongs only CHAP. LXXVIII Some other Towns near Tiberias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Meon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Chittaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paltathah AMong the Towns neighbouring upon Tiberias Tarichee is especially commemorated in Josephus a a a a a a Joseph in his own life p. 637 a City thirty furlongs distant from Tiberias you will find in him the history and mention of it very frequent In the Talmudists we meet with other names also I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Meon b b b b b b Hieros Bava Mezia fol. 11. 2 The men of Tiberias who went up to Beth-Meon to be hired for workmen were hired according to the custom of Beth-Meon the men of Beth-Meon who went down to Tiberias to be hired were hired according to the custom of Tiberias This place is also called as it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-Mein c c c c c c Id. Sotah fol. 17. 1. In the place noted in
again before thine enemies So that it was the Justice of God that encouraged them to this war and it had two parts to act First To punish Israel for that Idolatry against which they stirred not and now stirred so in the cause of a Strumpet And then secondly To punish Gibeah and Benjamin for the abominable fact about that Strumpet the one for acting and the other for abetting it and not delivering the offenders to deserved punishment So that had they inquired why they fell so many in the war when God himself had set them to it this answer might easily have been given without asking at an Oracle and no question but Phinehas or what other holy men were in the army did sadly observe it But before we pass further the observation how God encourages them to this war and yet foils them in it minds me of two cases that are something parallel but only in this excepted that they had not a precedent and dormant cause why God should so check when he had commanded and encouraged but only a present and emergent The one is Jacob commanded and encouraged by God to go from Haran to his own Country and God promised to be with him and yet Christ the Angel of the Covenant meets him by the way wrestles with him seeks to kill him and he escapes so narrowly that he lamed him all his life The emergent reason was because Jacob upon news of Esau's coming with four hundred armed men was sorely shaken in his faith foiled with distrust and sends him a great multitude of cattel before he had tithed them as his Vow was to do Hence God that had commanded him doth so check him but he wept and made supplication recovers his faith and scapes with life though not with all his limbs The other is Moses commanded and encouraged by God to go for Egypt to deliver the people and the power of miracles put into his hand And yet Exod. IV. 24. It came to pass by the way in the Inn that the Lord met him and sought to kill him The emergent cause was Moses distrust likewise He had long declined the Employment as doubting and pleading his own insufficiency for it and though God had given him this token that he should bring the people to worship God at that mountain yet durst not Moses venture to leave his wife behind him lest he should not come to see her any more but takes her with him though now in childbed and her child not yet eight days old to be circumcised And for this distrust God that had commanded him yet doth check him with so great a danger But he recovers his faith scapes with life sends back his wife and goes on his journey But these failings with these good men were suddain and emergent This fault of Israel had been sometime dormant and they dormant under it but now God awakens them with the alarm of a grievous slaughter that if ever they will inquire about their condition and business it is time for them to inquire now But how do they do it II. And that is a second thing to be inquired after The Ark and Phinehas are here mentioned because their inquiry was by Phinehas and his inquiry at the Ark. And was it possible that Phinehas should be then alive He was one of the persons that came out of Egypt Exod. VI. 23. And it was three hundred and fifty years at least since they came out of Egypt to the death of Sampson which you see is set before this story in the XVI Chap. let Phinehas be supposed to have been in the swaddles when they came out yet must he be at the least three hundred and fifty years old if he were alive at the death of Sampson which is far above the date that the ages of men went at at that time Before the Flood indeed the Patriarchs lived almost to a thousand years But at the Flood mans age was halved so that none that was born after lived up full to five hundred At the Confusion of Babel it was halved again so that none born after that lived up no not to two hundred and fifty as is easie to observe by computing the Ages in Gen. XI Nay the Ages of men stood not at that measure neither but at the murmuring in the Wilderness Numb XIV they were shortned again and the common stint of mans life brought to seventy or eighty years or thereabouts as Moses tells us in the XC Psalm Which Psalm was penned by him upon that very occasion So that it is not so much as to be imagined that Phinehas attained to three hundred and fifty years of age which he did and more if the time of this story were according to the order of placing it in this book But as it is very usual in Scripture to dislocate stories out of their proper time and place and that upon most divine reason so it is done here and indeed more signally than in any other place whatsoever This story of the war at Gibeah and that before of the Idolatry set up in Dan and that before that of the Idolatry set up by Micah in Mount Ephraim being set in the latter end of the Book which indeed for their proper time should have place near the beginning And that First Because in Chap. II. 7. it is said that Idolatry broke out among them assoon as the first generation that had seen the wonders in the Wilderness was dead and gone Now that Idolatry of the Danites with the Idol of Micah was the first publick breaking out And thereupon Dan is omitted to be named among the sealed of the twelve Tribes Revel VII Secondly It is said that this occurrence at Gibeah was when no King i. e. no Judge in Israel was yet risen It is repeated three times over Chap. XVIII 1. Chap. XIX 1. and Chap. XXI 27. to point out that these stories occurred before any Judge was Thirdly The wickedness at Gibeah is reckoned for the first notorious piece of villany in the Land Hos. X. 9. O Israel thou hast sinned from the days of Gibeah Fourthly and lastly That passage in Judg. V. 8. speaks clearly of this matter They chose new Gods then was war in the gates was there a shield or spear seen among forty thousand in Israel They chose new Gods refers to the Idolatry in Dan. Then was war in the gates to this Civil war in Gibeah in their own gates Was shield or spear seen among forty thousand To the forty thousand that fell in this war as if neither shield nor spear had been among them I shall not trouble you with large discourses to shew why these stories are displaced and laid in this place whereas they occurred so soon in the story of this book I shall only commend this to your Conception Sampson their last Judge after whose death their seat declined was of Dan and their first publick Idolatry was in Dan. Sampsons life was sold for
them Their dwellings are clean So that he might enter thereinto eat or lodge there Their roads are clean So that the dust of them did not defile a Jew's feet The method of the Story in this place by compairing it with other Evangelist may be thus put together Herod had imprisoned John Baptist under pretence of his growing too popular and that the multitude of his followers encreasing tended to innovate c c c c c c Jos. Antiqu. lib. 18. cap. 7. Our Saviour understanding this and withal that the Sanhedrin had heard something of the increase of his Disciples too withdrew from Judea into Galile that he might be more remote from that kind of thunder-bolt that St. John had been strook with VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near to the parcel of ground that Iacob gave to his Son Ioseph GEN. XLVIII 22. Jacob had bought a piece of Land of the Children of Hamor for an hundred Lambs Gen. XXXIII 19. But after the Daughter of the Sechemites he with his Family being forced to retire to places more remote viz. to Bethel Bethlehem and Hebron the Amorites thrust themselves into possession and he â—ain to regain it with his Sword and Bow VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Iacob's well was there OF this Well doth Jacob seem to speak in those last words of his about Joseph Gen. XLIX 22. Joseph is a fruitful bough even a fruitful bough by a Well For Joseph's Off-spring inceased to a Kingdom in Jeroboam and that in Sichem hard by Jacob's Well He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where if you will render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemy as it is Psal. XCII 11. and perhaps Psal. XVIII 29. for it is from the Chaldee only that it signifies a wall as Buxtorf tell us then the words might be interpreted as a Prophecy concerning those Daughters of Joseph at Shiloh who passing over to the Enemy restored the hostile Tribe of Benjamin that otherwise were likely to have perished for want of issue Judg. XXI 19 c. I would render the words the Daughters go over to the Enemy and so in the verse are foretold two very signal events that should make the off-spring of Joseph more peculiarly illustrious partly that hard by that Well it should encrease into a Kingdom and that the daughters of that Tribe should restore and rebuild a Tribe that had almost perisht in its hostility against them The Greek Interpreters and Samaritan both Text and Version instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my youngest Son whether on purpose or through carelesness I know not so the Greeks instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read as it should seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn thou unto me VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sat thus HE sat thus as one weary'd The Evangelist would let uâ—know that Christ did not seemingly or for fashion sake beg water of the Samaritan woman but in good earnest being urg'd to it by thirst and weariness So 1 King II. 7. Shew kindness to the Sons of Barzillai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so that is in a great deal of kindness they came to me Act. VII 8. He gave him the Covenant of Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so being circumcised he begat Isaac VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To buy meat IF the Disciples were gone into the City to buy food how agrees this with v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews have no dealings with the Samaritans and with that rule of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no Israelite eat one mouthful of any thing that is a Samaritans for if he eat but a little mouthful he is as if he eat swines flesh A mouthful that is of nothing over which a blessing must be pronounc'd d d d d d d Tanchum fol. 17. 4. Ezra Zorobabel and Joshua gather'd together the whole Congregation into the Temple of the Lord and with three hundred Priests three hundred Books of the Law and three hundred Children anathematiz'd shammatiz'd excommunicated the Samaritans in the name of Jehovah by a writing indented upon Tables and an Anathema both of the upper and the lower house Let no Israelite eat one morsel of any thing that is a Samaritans Let no Samaritan become a proselyte to Israel nor let them have a part in the resurrection of the dead And they sent this curse to all Israel that were in Babylon who also themselves added their Anathema to this c. But Hierosol Avodah Zara tells us e e e e e e Fol. 44. 4. R. Jacob bar Acha in the name of R. Lazar saith That the victuals of the Cuthites are allow'd if nothing of their wine or vinegar be mingled amongst them Nay further we meet with this passage in Bab. Kiddustin f f f f f f Fol. 76. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unleavened bread of the Cuthites is allow'd and by that a man may rightly enough keep the Passover If the unleaven'd bread for the Passover may be had of the Samaritans much more common bread And grant that the Samaritans were to the Jews as Heathens yet was it lawful for the Jew to partake of the Edibles of the Gentiles if there was no suspicion that they had been any way polluted nor been offer'd to Idols as may be largely made out from Maimon in his Treatise about forbidden meats Which suspicion was altogether needless as to the Samaritans because they and the Jews in a manner agreed upon the same things as clean or unclean and they were very near as free from Idolatry VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Iews have no dealings with the Samaritans I. THAT translation The Jews have no dealings with the Samaritans which the French and English follow seems to stretch the sense of the word beyond what it will well bear For 1. granting the Samaritans were meer Heathens which some of the Rabbins have affirm'd yet did not this forbid the Jews having any kind of dealings with them for they did not refuse Merchandising with any of the Gentile Nations whatever See Nehem. XIII 16 c. 2. But if the Samaritans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true proselytes as R. Akibah asserts or as the Israelites in all things as Rabban Simeon ben Gamaliel saith of them g g g g g g Hieros Shekalim fol. 64. 2. then much more might the Jews have dealing with them II. That Version non utuntur Judaei Samaritis as Beza or non contuntur as the Vulgar hardly reacheth the sense of the word or comes fully up to the truth of the thing h h h h h h Gloss. In Kiddush fol. â—6 1. It is lawful to eat the unleaven'd bread of the Samaritans nor is there any suspicion as to their leaven'd bread neither This is to be understood if the Samaritan should knead it in the house of an Israelite