entertain what he was relating to her Shall give unto him the Throne Psal. 2. 7 8 9. Ezek. 21. 27. Dan. 7. 14. c. Vers. 33. He shall reign over the house of Jacob. This term the house of Jacob includeth First All the twelve tribes which the word Israel could not have done Secondly The Heathens and Gentiles also for of such the house and family of Jacob was full Vers. 34. Seeing I know not a man These words say the Rhemists declare that she had now vowed Virginity to God For if she might have known a man and so have had a child she would never have asked how shall this be done And Jansenius goeth yet further From these words saith he it doth not only follow that she hath vowed but this seemeth also to follow from them that her vow was approved of God See also Aquin. part 3. quaest 28. art 4. Baron in apparatu ad Annal. c. Answ. First Among the Jews marriage was not held a thing indifferent or at their own liberty to choose or refuse but a binding command and the first of the 613. as it is found ranked in the Pentateuch with the threefold Targum at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs when speaking of this subject he saith Praeceptum non habeo 1 Cor. 7. 6. Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27. Thirdly To die childless was a reproach among men Luke 1. 25. and to live unmarried was a shame to women Psal. 78. 63. Their Virgins were not praised that is were not married Now what a gulf is there between vowing perpetual Virginity and accounting it a shame dishonour and reproach Fourthly If Mary had vowed Virginity why should she marry Or when she was married why should she vow Virginity For some hold that her vow was made before her espousals and some after Fifthly It was utterly unnecessary that she should be any such a votal it was enough that she was a Virgin Sixthly It is a most improper phrase to say I know not a man and to mean I never must know him and in every place where it is used concerning Virgins why may it not be so understood as well as here Seventhly While the Romanist goeth about with this gloss to extol her Virginity he abaseth her judgment and belief For if she meant thus she inferreth that either this child must be begotten by the mixture of man which sheweth her ignorance or that he could not be begotten without which sheweth her unbelief Eighthly She uttereth not these words in diffidence as Zachary had done when he said how shall I know this but in desire to be satisfied in the mystery or the manner as she was in the matter She understood that the Angel spake of the birth of the Messias she knew that he should be born of a Virgin she perceived that she was pointed out for that Virgin and believing all this she desired to be resolved how so great a thing should come to pass Vers. 35. The Holy Ghost shall come upon thee c. The Angel satisfieth the Virgins question with a threefold answer First Instructing her in the manner of the performance Secondly Furnishing her with an example of much like nature in her Cosin Elizabeth Thirdly Confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the only cause of such examples as the childing of Elizabeth and other barren women in this birth of the Virgin something more and of more extraordinariness is to be looked after In it therefore two actions are expressed to concur First The Holy Ghost his coming upon the Virgin Secondly The power of the most High overshaddowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is born of thee shall be holy Secondly The power of the most High shall overshadow thee therefore that that is born of thee shall be called the Son of God The coming of the Holy Ghost upon her was First In the gift of Prophesie whereby she was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly He did prepare and sanctifie so much of her flesh and blood or seed as to constitute the body of our Saviour The work was the work of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and clearing it of original taint for sanctification is the work of the Holy Ghost Secondly For the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Messias in the womb had been ascribed to the Father that the Son had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshaddow seemeth to have allusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not only sheweth the purity and immaculateness of the humane nature of Christ but also secondly it being applied to the preceding part by way of consequence as was touched before it sheweth that none ever was born thus immaculate but Christ alone because none had ever such a way and means of conception but only he Ver. 36. Thy Cosin Elizabeth hath conceived a Son As he had informed the Virgin of the birth of the Messias of her self so doth he also of the birth of his fore-runner of her Cousin Elizabeth For that he intended not barely to inform her onely that her Cousin had conceived a Child but that he heightens her thoughts to think of him as Christs forerunner may be supposed upon these observations First That he saith A Son and not a Child Secondly That such strangely born Sons were ever of some remarkable and renowned eminency Thirdly That if he had purposed only to shew her the possibility of her conceiving by the example of the power of God in other women he might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Vers. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of Arba which is Hebron in the hill country of Judah Josh. 21. 11. And Zacharias being a son of
are Deborah 25 all restored to their proper use again That now the Lord had given the remnant Deborah 26 of his people dominion over the great ones that ruled them before Joshua Deborah 27 Deborah 28 of Ephraim had been a root of such victories against Amalek Exod. 17. and Deborah 29 Ehud lately against Amalek Moab and Ammon and now the Lord had so stirred Deborah 30 Deborah 31 up the hearts of the people to sight the Lords battles that even the men of the Deborah 32 best rank and of the most unmartial profession were yet very ready to jeopard Deborah 33 themselves in such a quarrel that the Lawyers of Machir or half Gilead came Deborah 34 Deborah 35 though they lay beyond Jordan and the Scribes of Zebulon and Princes of Issachar Deborah 36 But Reuben and the other half of Gilead on the other side Jordan and Deborah 37 Deborah 38 Dan not very far from the place of the battle staid at home and preferred Deborah 39 their private imployments before the publick That the Lord was seen in the Deborah 40 battle and by storms and tempests from Heaven as if the Stars themselves fought against them he forwardeth their destruction as he had done for Joshua and Israel in the valley of Gibeon that Kishon a river of their antiquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a water of much Idolatry among them in ancient time had now proved their destroyer and swept away them that vainly impiously and foolishly had adored it c. Meroz a Town of Galilee that lay very near the place of the battle yet came not in to help but played the base neuter is bitterly cursed but Jael blessed exceedingly they of Meroz did Israel no good though they were of Israel she a Kenite did Israel so much good though she were of another Nation CHAP. VI. VII VIII World 2731 Gedeon 1 GEDEONS forty years begin they are mentioned Chap. 8. 28. Israel are Gedeon 2 Gedeon 3 again spoiled by peace and after the death of Deborah become Idolatrous Gedeon 4 whereupon the Lord in time selleth them into the hands of the Midianites for Gedeon 5 Gedeon 6 a woful apprentiship of seven years these deal more bitterly and cruelly with Gedeon 7 them then any enemies they had felt before old revenge that had lain boiling Gedeon 8 Gedeon 9 in the breast of that Nation against Israel for the great slaughter that had been Gedeon 10 made among them in Moses times Num. 31. now breaks out and having Gedeon 11 Gedeon 12 power to execute it grows merciless Israel addressing themselves to God have Gedeon 13 a bitter message from him by a Prophet yet the Lord forsakes them not Gedeon Gedeon 14 Gedeon 15 as he is threshing wheat is appointed to thresh Midian he seeth an Angel Gedeon 16 and a miracle and thereby is incouraged to destroy his fathers Idolatry so Gedeon 17 Gedeon 18 un-reformed is Israel under their affliction that they retain their Idols still A Gedeon 19 bullock of seven years fatting for Baal is mentioned to shew that even through Gedeon 20 their seven years calamity under Midian yet their mind and preparations were Gedeon 21 Gedeon 22 still upon and for their Idols Gedeon sacrificeth this bullock to God a sacrifice Gedeon 23 of strange and various dispensations it was offered by night in a common Gedeon 24 place by a private person with the wood of an Idolatrous grove and intended Gedeon 25 Gedeon 26 for an Idol it self yet an offering of faith and so accepted Gedeon by Gedeon 27 the destruction of Baal obtaineth the name of Jerubbaal he hath another sign Gedeon 28 Gedeon 29 shewed him by the wet and dry fleece a proper representation of Israel wet Gedeon 30 with the dews of divine doctrine when all the world besides was dry and Gedeon 31 Gedeon 32 now dry when all the world besides is wet by three hundred men that drank Gedeon 33 of the brook by the way lifting up their head as Psal. 110. and carrying lights in Gedeon 34 earthen vessels he conquers Midian as Jericho was conquered only by a noise Gedeon 35 Gedeon 36 and by an amazement They carried candles in jug-pots or such kind of Gedeon 37 earthen vessels so that no light was to be seen till they had set themselves on all Gedeon 38 Gedeon 39 sides of the army and then they suddenly shout break their pitchers and Gedeon 40 make their candles appear so that what with their sudden noise and what with the sudden lights the heart of Midian trembles as the curtains of their tents had done in the mans dream of the barly cake see Hab. 3. 7. Oreb and Zeb taken and slain and 120000 men and Zeba and Zalmunna pursued taken and their body of 15000 scattered Gedeon of the jewels of the spoil maketh an Ephod and setteth it in his own City which causeth Idolatry in Israel and the name of Jerubbosheth to himself 2 Sam. 11. 21. CHAP. IX World 2771 Abimelech 1 ABIMELECH usurpeth the Kingdom having slain his seventy Abimelech 2 brethren Jotham on the hill Gerizim the hill of blessing denounceth a curse upon him and Shechem which accordingly came to pass for Abimelech 3 Abimelech destroyeth Shechem and is himself slain with a sword and a stone as he had slain his seventy brethren with a sword upon a stone Shechem is again a miserable stage of blood-shed as it had been before Gen. 34. CHAP. X. Vers. 1 2. World 2774 Abimelech 1 TOLA of Issachar judgeth twenty three years he beareth the name Abimelech 2 Abimelech 3 of the first-born of Issachar Gen. 46. 13. He is said to dwell in Shamir Abimelech 4 in the hill Country of Ephraim which may very well be supposed to be Samaria Abimelech 5 Abimelech 6 and so he lived near the place where the late strages and destruction Abimelech 7 had been made by Abimelech Shechem from the time of Joshua was designed Abimelech 8 for the head Town of Israel till Jerusalem in Davids time obtained Abimelech 9 Abimelech 10 that priviledge For Joseph being reputed the first-born and this the chief Abimelech 11 Town of Joseph it came into that dignity and preheminence but here it is laid in the dust by Abimelech Observe in 1 King 12. that the Tribes come to Shechem to make Rhehoboam King for now they begin to stand upon Josephs Iair 12 priviledge and birth-right again which Judah had carried all the time of David Iair 13 Iair 14 and Solomon when Shechem was thus destroyed by Abimelech Samaria ariseth Iair 15 by Tola a man of Issachar but now a sojourner here It is probable that Iair 16 the distracted and low estate of Shechem and Ephraim through the late civil Iair 17 Iair 18 wars did give him the better rise he himself either taking now advantage for Iair 19 his own promotion from their helplesness or the Lord raising him a neighbour Iair 20 Iair 21 of another Tribe for their relief when they
12. 1 5. 10 11. Mar. 1. 21. from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath day and stood up for to read 17. And there was delivered unto him the the Book of the Prophet Esaias and when he had c c c c c c Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he had unfolded the book for their books in those times were not bound as ours are now to open and turn over leaves but they were rould up as a Roul of paper And hence were their books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exekiel 2. 9. Esay 8. 1. opened the Book he found the place where it was written 18. d d d d d d The Evangelist in this quotation from Esay doth follow the translation of the Septuagint verbatim but only in that clause To set at liberty them that are bruised The differences betwixt the Greek and the Hebrew text are not great they are only these 1. In the Hebrew it is The Spirit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Jehovah is upon me which the Greek hath uttered by the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it commonly useth that word to translate both Adonai and Jehovah by 2. Whereas the Hebrew repeateth the word Jehovah again in the next clause because the Lord hath anointed me the Greek hath omitted it the sense being clear enough though it do leave it out 3. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bind up it hath rendred to Heal bringing the word up to its full sense 4. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the humble it hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor for it meaneth The poor in Spirit which is the same with Humble The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the Poor he hath sent me to heal the broken hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised 19. To preach the acceptable year of the Lord. 20. And he closed the book and gave it again to the Minister and sate down and the eyes of all them that were in the Synagouge were fastened on him 21. And he began to say unto them This day is the Scripture fulfilled in your ears 22. And all bare him wintess and wondred at the gracious words that proceeded out of his mouth and they said Is not this Iosephs son 23. And he said unto them Ye will surely say to me this Proverb e e e e e e Physician heal thy self This Proverb the Jews commonly utter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phycisian heal thine own lameness Tanchumah hath it in a legendary story of a Dialogue betwixt Adam and Lamechs wives They fell out with their Husband and would no more associate with him yet they would go to Adam to ask his counsel Adam adviseth them to hearken to their Husband They answer him with this Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitian heal thine own lameness Thou partedst from thy mate an hundred and thirty years and dost thou teach us otherwise Tanch fol. 4. col 2. Physitian heal thy self whatsoever we have heard done in Capernaum do here also in thine own Country 24. And he said Verily I said unto you No Prophet is accepted in his own Country 25. But I tell you of a truth Many widows were in Israel in the days of Elias when the Heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save only unto Sarepta a city of Sidon unto a woman that was a widdow 27. And many lepers were in Israel in the time of Elizeus the Prophet and none of them was cleansed save Naaman the Syrian 28. And all they in the Synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the City and led him unto the brow of the hill wheron their City was built that they might cast him down headlong 30. But he passing through the midst of them went his way St. MATTH CHAP. IV. Vers. 12. NOW when Iesus had heard that Iohn was cast into prison he departed into Galilee St. MARKE CHAP. I. Vers. 14. NOW after that Iohn was put into prison Iesus came into Galilee preaching the Gospel of the Kingdom of God Reason of the Order TO clear the subsequence of this Section to that preceding needeth no more ado but seriously to consider the progress of the story hither and to observe the progress of it from hence a step or two forward For although Luke hath laid it so close to the story of the temptation as if it did immediately follow and as if it were the first journey that Christ took into Galilee after yet is the parallel story in Matth. 4. 12. so plainly pointed out to have been after Christ heard that John was imprisoned that it leaves no more doubting of the method and of the time of this story Jesus indeed departed into Galilee presently after his temptation in the wilderness of which we have the story John 1. 43. and there he turned water into wine at Cana Joh. 2. 16. c. and abideth a while at Capernaum verse 11. and from thence goeth to the Passover at Hierusalem vers 13 c. and there and in Judea he stayeth till towards the latter end of our November as was observed before and all this while was John the Baptist preaching at liberty John 3. 23. but then Jesus heard of his imprisonment and foresaw his own danger if he should continue in Judea therefore he makes for Galilee and goeth through Samaria John 4. 1. c. comes up to Cana in Galilee and there healeth the Rulers Servant at distance vers 43 46. and now begins to be famous by these miracles and so begins to preach in their Synagogues So that the beginning of this Section may be supposed as an Epiphonema to the story foregoing the first word being changed from And to Thus. Thus Jesus returned in the power of the Spirit into Galilee and the like of Matthew Thus when Jesus heard that John was committed to prison he returned to Galilee Nor is it a strange thing in Scripture to lay stories so close together as Luke hath done these two when yet there was a long space of time and a large Catalogue of occurences came between as in this Evangelist Acts 9. 25 26. compared with Gal. 1. 17 18. Mat. 19. 1. compared with John 7. 10. to John 10. 40. and in other places And as the order of this Section is thus cleared and asserted by the current of the story hitherto so will it be the more confirmed by the continuance of it henceforward it being observed how Matthew Mark and Luke fall in together at the next Section in one and
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
Children of Ammon 1 King XI 7. namely on the right hand of the Hill as you looked upon it from Jerusalem 2 King XXIII 13. In this Text of the Kings it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor Hammashchith instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Har Hammishchah The Mount of Corruption instead of The Mount of Unction or of Olives the Holy Ghost branding the fact and the place for the fact with so visible and notable a mark of distaste and displeasure at it To so great a contrariety to what he once was when he was himself had Solomons Idolatrous Wives bewitched him that as he had built a sumptuous Temple on Mount Moriah to the true God so they perswade him to build an Idolatrous Temple to their abominations on Mount Olivet in the face of the Temple and â—ffronting it The valley beneath this accursed Idoleum was called The valley of Tophet and the valley of the Son or the Sons of Hinnom Jer. VII 31 32. and XIX 6 c. The valley of Tophet that is k k k Vid. Buxt Heb. Lex in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Drums or Tabers from the noise that was made with such kind of instruments to drown the cries and shrieking of the burning Children And the valley of the Sons of Hinnom that is the valley of Children of shrieking and roaring from the woful cries of those poor Children frying in the fire This was probably that which is called the valley of the carkasses or the dead bodies Jer. XXXI 40. of which name the Chaldee Paraphrast in that place hath given this reason Because the dead bodies of the Camp of the Assyrians fell there and to which Josephus also giveth testimony when he relateth that a place was called l l l Jos. de Bell. lib. 6. cap. 26. 31. The Assyrian Camp And here may we give a check a little to the peremptoriness of Rabbi Solomon upon the Text of Jeremy lest he grow too proud who glosseth the fortieth verse thus m m m R. Sol. in Ier. 31. 40. The valley of dead bodies is the valley where the carkasses of the Camp of Senacherib fell and the valley of the Ashes is the plaâ—â— whither they carried the ashes forth which was without Jerusalem These places they shall bring within the City even within the walls And this Prophesie is to be accomplished in the last redemption in despight of the Hereticks for it was not accomplished under the second Temple By Hereticks he virulently meaneth Christians who deny any other Messias yet to come and that there shall be any more an earthly Jerusalem For he would construe those words of the Prophet strictly according to the letter as if there should be a time when these valleys should be walled within Jerusalem really and indeed whereas the Prophet in mentioning of those most defiled and polluted places to be taken into the City meaneth only the bringing in of the Heathens who had been polluted with all manner of defilement of Idolatry and other abominations into the spiritual Jerusalem which is above or the Church And yet if we would follow him even in his literal construction we might shew out of his own Authors the Talmudists how Bethphage the Town that stood even in these places mentioned by the Prophet though it stood out of the Walls of Jerusalem yet by their own confession it is reckoned as a member or part of Jerusalem and so was that prophecy literally fulfilled by their own Chorography at the coming of our Messias But here is not a place for such disputes This was the prospect that you had before you on the right hand as you stood in the East-Gate of the Mountain of the Temple namely a part of Mount Olivet divided from the City Jerusalem by the valley of Tophet and by the valley of Ashes on the side of the valley near Jerusalem stood the Town Bethphage and on the Hill on the further side of the valley over against it stood Bethany renowned for the raising of Lazarus from the dead there and for our Saviours frequent resort thither and ascension thence Directly before you was the place upon Mount Olivet where they used to burn the Red Cow into purifying ashes when they had occasion to do such a work and n n n Maym. in Parah per. 3. in Shekalim per. 4. thither went a double arched Cawsey of the same manner of arching that we have mentioned under the Temple Courts and for the same caution namely for security against graves by which the Priest that went about that imployment might have been defiled and so the work mar'd Upon your left hand as you stood ran Mount Olivet still and the valley betwixt you and it and all along on the East point and on the North side of Sion was called the valley of Kidren of famous memory and mention in Scripture 2 Sam. XV. 23. 2 King XXIII 6. John XVIII 1 c. At the foot of the hill beyond this valley you might see Gethsemany or the place of the Oyl Presses whither they brought the Olives they had gathered upon Mount Olivet to be pressed and the Oyl got out And there it was whither our Saviour went after his last Supper and where he was apprehended having supped that night as it is most likely in Sion or the City of David CHAP. IV. Of the two South-Gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Huldah AS the East quarter of the enclosing Wall did face Mount Olivet so did the South quarter face Jerusalem the City it self For take we the whole City either built upon seven Hills a a a Jelammed fol. 52. as Tanchuma asserts it or upon three Acra Moriah and Sion as it is commonly described or add Bezetha and Ophla if you will the situation of it will be found thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Iosaph ad Kelim That the Mountain of the Temple will be found lying Northward of Jerusalem and Sion Northward of the Mountain of the Temple And thus do the Jews in their Antiquities generally seat it and that not without sufficient warrant of the Scripture For how can those words of the Psalmist Beautiful for situation the joy of the whole Earth is Mount Sion on the sides of the North Psal. XLVIII 2. be more properly and plainly interpreted than as Aben Ezra doth interpret them c c c Aben Ezr. in Psal. 46. Sion on the North side of Jerusalem And those words of Ezekiel He set me upon a Mountain by which was the frame of a City towards the South Ezek. XL. 2. who can give them a sense more genuine and proper than Kimchi hath done when he saith d d d Kimch in Ezek. 4. 2. The Mountain is the Mountain of the Temple and this City is Jerusalem on the South On this side therefore that faced Jerusalem or that looked South there were two Gates that were called e e
e Talm. in Mid. per. 1. The Gates of Huldah and they were so placed as that they were in an equal distance from the two Angles of the Wall East and West and of the same distance one from another And so is Josephus to be understood when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f Joseph Antiqu l. 15. c. 14. The fourth part of the Wall was towards the South and had Gates in the middle that is the Gates were so set as that there was an equal space betwixt Gate and Gate and betwixt either Gate and the corners of the Wall From whence these Gates did take their name to be called The Gates of Huldah is hard to determine whether from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huldah which signifieth a Weesel of which creature g g g Vid. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews write many Stories or h h h Const. Lemper in Mid. pag. 1. 2. from the Syrian word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which translateth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To creep into 2 Tim. III. 6. or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This or hither is common ground or i i i Vid. R. Sol. in 2 King 22. from the Prophetess Huldah who was of so great esteem in her time among the Jews as that they say k k k Avoth R. Nathan per. 34. there was never any buried within Jerusalem either Man or Woman unless of the House of David but only she or from whence else they were denominated it will not countervail the labour to search nor is it very hopeful to find We shall not need to spend time in describing the form fabrick and dimensions of these Gates since these and the rest of the Gates were all suitable to that in the East quarter which we have described before saving that their Gate-house was higher and that they were not charactered with the picture of Shushan as that Gate was Let us therefore only take the prospect as we stand in either of these Gates before us towards the South upon which they opened as we did in the other toward the East What Streets Houses Turrets Gardens and beauteous buildings were to be seen in Jerusalem as it lay before you may better be supposed in so goodly a City than described only if you will observe the situation of it or how it lay you may view it situate thus It lay upon the Hill Acra which rising in the middle descended with an easie declining towards the East and West and with a descent also toward the North or toward the Temple Upon the very highest pitch of the Hill and from whence it had a fall either way there sprang the sweet and gentle Fountain Siloam without the City and ran to either end of the City both East and West in a contrary channel as it made toward the East it left the Fullers field upon the right hand and saluted the Sheep-Gate on the left and so turned Eastward and fell into the Pool called Solomons Pool which may well be supposed to be Bethesda As it ran Westward it coasted along the broad Wall the Tower of the Furnaces the Valley-Gate and Dung-Gate and after a while fell into the Pool of Siloam CHAP. V. Of the West-Gates Shallecheth or Coponius Parbar Asuppim IN the Talmuds Survey of the Temple there is but one Gate mentioned or spoken of upon the West quarter but Josephus doth mention four and that agreeably to the Scripture Not but that the Talmudists did very well know there were so many Gates upon this quarter but they reckon only those by name a a a Mid. per. 1. Talmid per. 1 that had Guards kept at them wheras Josephus reckons all that were in being His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Iosph Antiq. lib. 15. cap. 14. On the West quarter of this outmost bound there were four Gates The first leading to the Kings Palace the valley between being filled up for the passage Two others went into the Suburbs and the other into the other City having many steps down into the valley and many up again to the pitch or coming up We will survey these Gates particularly and take them in the order that he had laid down beginning first with that Gate that led to the Kings Palace SECT I. The Gate of Shallecheth or Coponius THE Gate that led towards the Kings Palace was that that stood most North in this West quarter of all the four being set directly and diametrically opposite to the Gate Shushan in the East In the time of the first Temple this Gate was called Shallecheth 1 Chron. XXVI 16. but in the time of Herod's Temple it was called a a a Midd. per. 1 Maym. in Beth habbechir per. 5. The Gate of Coponius The Jews write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiponus about the derivation of which word there are various conjectures Some deduce it from b b b Aruch in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hole or entrance Some from c c c L. Lemper in Mid. pag. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A back door Some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thorough-passage but I should rather derive it from Coponius the Roman Cammander Josephus recordeth that when Cyrenius was sent by Augustus to be Governour of Syria Coponius also General of the Horse was sent with him for Ruler in Judea d d d Ioseph Antiq. lib. 18. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this was so near about the time of Herod's finishing the building of the Temple that it giveth fair occasion to think that he named this Gate in honour of that great Commander Coponius as he did a building hard by it Antonia in memory and honour of his great Friend Antony The word Shallecheth by which name this Gate was first called in the time of Solomon doth signifie a casting up and so saith e e e Michol l◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi it is rendred by the Chaldee Paraphast in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this Gate is said in 1 Chron. XXVI 16. to have been by the Cawsey going up which going up is that renowned ascent that Solomon made for his own passage up to the Temple 1 King X. 5. 2 Chron. IX 4. And the Cawsey is that that Josephus meaneth when he saith A Gate led to the Kings House from the Temple the valley betwixt being filled up for the passage which was a very great work for the valley was large and deep Therefore it may very well be concluded that it was called Shallecheth or the casting up from the Cawsey that was cast up to lead to it from the Kings Palace this being his ordinary way to the Temple This Cawsey is held by some f f f Vid. R. Sol. in Esai VI. to have been set on either side with Oaks and Teyle Trees which grew up there and served for a
to be cursed for Idolatry c. h h h h h h Avoth cap. 5 hal 5. Never did Serpent or Scorpion harm any one within Jerusalem Nor did ever any one say to his neighbour the place wherein I am entertained at Jerusalem is too strait for me i i i i i i Avoth R. Nathan fol. 9. 1. There is no Anathema at Jerusalem nor hath any man stumbled Nor hath a fire or a ruine happened there nor hath any one said to his neighbour I found not a hearth to roast my Passover or I found not a bed to lye on In it they do not plant trees except gardens of roses which were there from the days of the former Prophets They do not nourish in it Peacocks or Cocks much less Hogs c. The Fathers of the Traditions give this reason why they do not allow gardens in the City k k k k k k Bava Kama cap. 7. hal ult They make no Gardens or Paradices in Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the stink The Gloss Because of the stink from weeds which are thrown out and it is a custom to dung Gardens and from thence comes a stink The same Gloss in the same place gives this reason also why they might not keep Cocks It is also forbid the Israelites to keep Cocks in Jerusalem the Priests may no where do it because of the holy things For there they have eaten the flesh of the Peace-offerings and Thank-offerings And it is customary for dunghil Cocks to scrape dunghils and thence perhaps they might rake up the bones of creeping things whence those holy things which are to be eaten might be polluted Gardens without the City were very frequent and they stretching out a good way from the very walls of the City l l l l l l De bello lib. 5. cap. 7. Hence that in Josephus concerning the hazzard Titus run whilst he rode about the City to spy it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was impossible for him to go forward for all things from the walls were fenced up with deep ditches for the gardening and gardens lay cross and many walls that parted them The Talmudists relate also these wonders of the Temple m m m m m m Avoth in the place above Ten miracles were done for our Fathers in the Sanctuary No woman ever miscarried by the smell of the holy flesh nor did the holy flesh ever stink or breed worms nor was there ever seen fly in the house or place for slaughter nor did ever the Gonorrhea happen to the High Priest on the day of expiation nor rains put out the fire of the Altar nor the wind prevail over the pillar of smoke nor was any profane thing found in the sheaf of first fruits or the two loaves of the High Priest or in the shew bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They stood in the Court crowded The Gloss explains it thus They did so press one another by reason of the multitude that their feet scarcely touched the ground But when they worshiped they had room enough c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Gloss. in Erubhin f. 101. 1. All Jerusalem was Carmelith because it was like a common Court What Carmelith is the Lexicons will teach us and the Gemarists in the Tract Schabbath o o o o o o Hieros Shab fol. 2. 4. There are four capacities of the Sabbath or respects of places as to walking on the Sabbath publick private Carmelith and covered Lobbies R. Chaiah saith Carmelith is a place neither publick nor private R. Jissa in the name of R. Jochanan saith Carmelith is as the shop of Bar Justini c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words opposed as a Country-man and a Citizen p p p p p p Demai cap. 6. hal 2. R. Ismael saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Country-man or a Villager who takes a field from a man of Jerusalem the second tenth belongs to the Jerusalem man But the wise men say The Country-man may go up to Jerusalem and eat it there The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Kartani is one of those that dwell in Villages CHAP. XXII The parts of the City Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper City Which was on the North part THERE is one who asserts Jerusalem to stand on seven hills but whether upon a reason more light or more obscure is not easie to say a a a a a a Tanch fol. 52. 3. The Whale shewed Jonah saith he the Temple of the Lord as it is said I went down to the bottom of the mountains whence we learn that Jerusalem was seated upon seven mountains One may sooner almost prove the thing it self then approve of his argument Let him enjoy his argument to himself we must fetch the situation elsewhere b b b b b b Joseph de bello lib 3. c. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City it self saith Josephus was built upon two hills divided with a valley between whereby in an opposite aspect it viewed it self in which valley the buildings meeting ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of these hills that which contained the upper City was by far the higher and more stretched out in length and because it was very well fortified it was called by King David THE CASTLE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by us it is called The Upper Town 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the other which was called ACRA bearing on it the lower Town was steep on both sides Against this was a third Hill MORIAH lower than Acra and disjoyned from it by a broad valley But when the Asmoneans reigned they filled up the valley desiring that the Temple might touch the City and they took the top of Acra lower that the Temple might overlook it Bezetha and Ophel were other little hills also of which in their place when we shall first have taken a view of these two Sion and Acra and the situation of each It is an old Dispute and lasts to this day whether Sion or Jerusalem lay on the North part of the City We place Sion on the North convinced by these reasons I. Psal. XLVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy of the whole Earth is Mount Sion on the North side Where Aben Ezra hath this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Sion is on the North side of Jerusalem and Lyranus Mount Sion is in the North part of Jerusalem The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountains of Sion on the sides of the North. Apollinar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sions fair Hills stand on cold Boreas coast II. When the Prophet Ezekiel takes a prospect of the new Jerusalem in a vision he saith that he stood upon a very high mountain near which was as it were the building of a City on the South Ezek. XL. 2.
those places since it is plain enough that they mistake in many other things and let it be without all controversie that they study not so much truth in that affair as their own gain I wish less credit had been given to them and more search had been made out of Scripture and other Writers concerning the situation of the places CHAP. XXIV Some buildings in Acra Bezetha Millo MOunt Sion did not thrust it self so far Eastward as Mount Acra and hence it is that Mount Moriah is said by Josephus to be situate over against Acra rather than over against the upper City for describing Acra thus which we produced before a a a a a a Joseph De bello lib. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is another Hill called Acra which bears the lower City upon it steep on both sides in the next words he subjoyns this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against this was a third Hill speaking of Moriah The same Author thus describes the burning of the lower City b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. lib. 6. cap. 35. Then they fired the Archivum and Acra and the Councel-house and Ophla and the fire destroyed unto the Palaces of Hellen which were in the middle of Acra I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum Whether he means the Magistrates Court or the Repository of the antient Records according to the different signification of the word we do not determine There were certainly sacred Records in the Temple and civil Records no doubt in the City where Writings and Memorials of Sales Contracts Donations and publick Acts c. were laid up I should more readily understand this of their Repository then of the Magistrates Court because presently after the Councel-house is distinctly named II. Acra That is either the buildings which were upon the very head and top of the Mount or some Garrison or Castle in the Mount In which sense that word doth not seldom occur in the History of the Maccabees and in Josephus III. The Councel-house He mentions elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councel and that as it seems in the upper City For he saith that c c c c c c Ibid. lib. 5. cap. 13. the outmost wall on the North began at the Hyppic Tower and went forward to the Xystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence touching upon the Councel or the Court it went onward opposite against the West walk of the Temple The Councel in the upper City you may not improperly interpret the Court of the King the Councel-house in the lower City the Councel of the Sanhedrin whether it went when it departed from the Tabernae IV. Ophla Ophel Nehem. III. 26. d d d d d d Ibid. There was also a fourth Hill saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called Bezetha situate over against Antonia and divided from it with a deep ditch Now Bezetha if you would render it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might call it The New City And yet there is a place where he seems to distinguish between Bezetha and the New City for he saith concerning Cestius e e e e e e Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cestius passing over set fire upon Bezetha so called and the New City Bezetha was seated on the North part of Antonia and that and Caenopolis or the New City filled up that space where Sion ended on the East and was not stretched out so far as Acra was f f f f f f Idem In the place before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The City abounding with people crept by little and little out of the walls and on the North side of the Temple at the hill making a City went onward not a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a fourth Hill is inhabited which is called Bezetha c. Interpreters differ about Millo g g g g g g Kimchi in 2 Sam. 5. There is one who supposes it to be a large place appointed for publick meetings and assemblies h h h h h h R. Esaias there Another interprets it of heaps of Earth thrown up against the wall within whence they might more easily get up upon the wall and when David is said to build Millo that he erected Towers upon these heaps and banks Some others there are who understand it of the Valley or Street that runs between Jerusalem and Sion and so it is commonly marked out in the Maps When in truth Millo was a part of Sion or some hillock cast up against it on the West side Let that be observed 2 Chron. XXXII 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he restored or fortified Millo of the City of David or as our English reads in the City of David The seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fortification of the City of David When therefore David is said to build Millo and more inwards it is all one as if he had said he built on the uttermost part of Sion which was called Millo more inwardly to his own Castle And Joab repaired the rest 1 Chron. XI 8. i i i i i i Joseph de Bell. lib. 5. c 13 The Street or Valley running between Sion and Acra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say The Valley or Street of Cheesmongers There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The market of Beams which Josephus joyns with Bezetha and the New City l l l l l l Id. ibid cap. 39. Cestius saith he wasted Bezetha and Caenopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is called the Bean market with flames CHAP. XXV Gihon the same with the fountain of Siloam I. IN 1 Kings I. 33 38. That which is in the Hebrew Bring ye Solomon to Gihon And they brought him to Gihon is rendred by the Chaldee Bring ye him to Siloam And they brought him to Siloam Where Kimchi thus Gihon is Siloam and it is called by a double name And David commanded that they should anoint Solomon at Gihon for a good omen to wit that as the waters of the fountain are everlasting so might his Kingdom be So also the Hierusalem Writers a a a a a a Hieros Sotah fol. 22. 3. They do not anoint the King but at a fountain as it is said Bring Solomon to Gihon The bubblings up of Siloam yielded a type of the Kingdom of David Esa. VIII 6. Forasmuch as this people refuseth the waters of Shiloah that go softly c. Where the Chaldee Paraphrast thus Because this people are weary of the house of David which deals gently with them as the waters of Siloam slide away gently And R. Salomon Siloam is a fountain whose name is Gihon and Siloam See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. That fountain was situate on the West part of the City but not far
from the South-West corner Josephus speaking of that deep Valley which runs between Sion and Acra saith b b b b b b Joseph de Bell. lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is extended to Siloam for so we call the sweet and large fountain But now the Mounts Sion and Acra and likewise the Valley that cut between them did run out from East to West And the same Author in the same place speaking of the compass of the outtermost wall saith these things among other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence it bends to the South behind the fountain Siloam After the tumult raised at Jerusalem by the Jews under Florus the Neapolitane Tribune coming thither with King Agrippa is beseeched by the Jews c c c c c c Idem ibid. lib. 2. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taking only one servant he would go about through the City as far as Siloam that is from the East to the West through the whole City and that thence from the peaceable and quiet behaviour of the people towards him he might perceive that the people were not in a heart against all the Romans but against Florus only III. Siloam was on the back of Hierusalem not of Sion Let that of Josephus be noted d d d d d d Idem ibid. lib 6. cap. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Romans when they had drove out the Seditious from the lower City burnt it all to Siloam This we therefore observe because we may see some Maps which placing Siloam behind Sion do deceive here and are deceived when in truth it ought to be placed behind Acra The pool indeed of Siloam was behind some part of Sion Westward but the fountain of Siloam was behind Acra IV. It emptied it self by a double rivolet into a double pool to wit the upper and the lower 2 Kings XVIII 17. Esa. VII 3. The Lower was on the West and is called The Pool of Siloam Joh. IX 7. Nehem. III. 15. The Upper perhaps was that which is called by Josephus The Pool of Solomon in the place lately quoted And thence saith he the outermost wall bends to the South behind the fountain of Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence again bends to the East at the Pool of Solomon See 2 Chron. XXXII 30. And Esa. XXII 9 11. V. They drew waters out of the fountain of Siloam in that solemn festivity of the feast of Tabernacles which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pouring out of water concerning which the Fathers of the Traditions thus e e e e e e Succah cap. 4. â—al 7. The pouring out of water in what manner was it There was a golden cup containing three logs which one filled out of Siloam c. The Gemarists inquire f f f f f f Bab. ibid. fol. 48. 2. Whence was this custom From thence that it is said And ye shall draw waters with joy out of the wells of salvation g g g g g g Hieros ibid. fol. â—5 1. R. Levi saith Why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a draught Because thence they draw out the holy Spirit h h h h h h Parah cap. 3. hal 2. Thence also they drew the water that was to be mingled with the ashes of the red Cow when any unclean person was to be sprinkled i i i i i i Avoth R. Nathan fol. 9. 1. The Priests eating more liberally of the holy things drunk the waters of Siloam for digestion sake l l l l l l Hieros Chagigah fol. 76. 1. Let us also add these things but let the Reader unriddle them He that is unclean by a dead carkas entreth not into the mountain of the Temple It is said that they that should appear should appear in the Court Whence do you measure From the wall or from the houses Samuel delivers it from Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Siloam was in the middle of the City CHAP. XXVI The Girdle of the City Nehem. Chap. III. THE beginning of the circumference was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheep gate That we suppose was seated on the South part yet but little removed from that corner which looks South East Within was the Pool of Bethesda famous for healings Going forward on the South part was the Tower Meah and beyond that the Tower of Hananeel in the Chaldee Paraphrast it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Piccus Zech. XIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piccus Jer. XXXI 38. I should suspect that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hippic Tower were not that placed on the North side this on the South The words of Jeremy are well to be weighed The City shall be built to the Lord from the Tower of Hananeel to the gate of the corner And a line shall go out thence measuring near it to the Hill of Gareb and it shall go about to Goah And all the valley of dead carkasses and of ashes and all the fields to the brook Kidron even to the corner of the Horse gate on the East shall be holiness to the Lord c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Gareb Not that Gareb certainly where the Idol of Micah was concerning which the Talmudists thus a a a a a a Bab. Sanhedr fol. 103. 2. See also Midr. Till in Psal. 132. Buxt in Lexic Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Nathan saith from Gareb to Shiloh were three miles and the smoke of the Altar was mixed with the smoke of Michahs Idol but as Lyranus not amiss The Mount of Calvary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goathah The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calves Pool following the Etymology of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellowing Lyranus Golgotha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Carkasses and ashes The Chaldee Paraphrast and the Rabbines understand this of the place where the army of the Assyrians perished nor very subtilly For they seem to have perished if so be they perished near Jerusalem in the valley of Tophet or Ben-Hinnom Esa. XXX 33. And Jeremiah speaks of that valley namely the sink and burying place of the City a place above all others that compassed the City the most foul and abominable foretelling that that valley which now was so detestable should hereafter be clean and taken into the compass of the City but this mystically and in a more spiritual sense Hence we argue that the Tower of Hananeel was on the South side of the City on which side also was the valley of Ben-Hinnom yet bending also towards the East as the valley of Kidron bent from the East also towards the North. It will be impossible unless I am very much mistaken if you take the beginning of that circumference in Nehemiah from the corner looking North East which
thus The spittle of any unclean person is unclean and defiles But strangers of another Country are as unclean among us as those that have a flux Now the strangers dwelt in the upper street Here I remember the story of Ismael ben Camithi the High Priest d d d d d d Avoth R. Nathan fol. 9. 1. who when he went out on the day of Expiation to speak with a certain Heathen Captain some spittle was sprinkled upon his cloths from the others mouth whereby being defiled he could not perform the service of that day his brother therefore officiated for him V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of the Butchers VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of those that dealt in Wool e e e e e e Erubbin cap. 10. hal 9. In the Butchers street which was at Jerusalem they locked the door on the Sabbath and laid the key in the window which was above the door R. Jose saith That this was in the street of those that dealt in Wool Josephus hath these words f f f f f f De bello lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the new City there was a Wool-market and Braziers shops and a market of garments VII g g g g g g Rosh hashanah cap. 2. hal 5. At Jerusalem was a great Court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Jaazek where the Cities were gathered together namely that they might testifie concerning the New Moon and there the Sanhedrim took them into examination and delicious feasts were made ready for them there that they might the more willingly come thither for the sake thereof VIII h h h h h h Parah cap. 3 hal 2. Some Courts also were built upon a rock under which there was made a hollow that by no means any sepulchre might be there Hither they brought some teeming women that they might be delivered there and might there also bring up their children And the reason of that curiosity was that those children there born and brought up where they were so secure from being touched by a sepulchre might be clean without doubt and fit to sprinkle with purifying water such as were polluted with a dead carkase The children were shut up in those Courts until they became seven or eight years old So R. Solomon who also cites Tosaptoth where nevertheless it is until they are eighteen years of age And when the sprinkling of any one is to be performed they are brought with the like care and curiosity to the place where the thing is to be done riding upon Oxen because their bellies being so thick might defend them the more securely from the defilement of any sepulchre in the way IX There were not a few Caves in the City hollowed out of the rock which we observed concerning the hollowed floor of the Temple i i i i i i Joseph de Bell. lib. 7. c. 7. Into one of these Simon the Tyrant betook himself with his accomplices when he dispaired of his affairs Of whom you have a memorable story in the place quoted X. Besides the Pool of Siloam of Bethesda of Solomon if that were not the same with Bethesda k k k k k k Idem ibid. lib. 5. cap. 30. there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow-pool before Antonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond-pool on the Northside of the City XI We cannot also pass over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Taanith cap. 3 hal 8. The stone of things lost where publication was made concerning any thing lost or missing XII We conclude with the Trench brought round the City by Titus wherein he shut it up in the siege m m m m m m Joseph de Bello lib. 5. cap. 13. Beginning from the Tents of the Assyrians where he encamped he brought a Trench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nether new City the upper was the hill Bezetha the nether was a place somewhat lower on the East of Sion and thence along Kidron to Mount Olivet Thence bending to the South he shut up the Mountain round to the rock called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dove-cote and the hill beyond which lies over the valley of Siloam From thence bending on the West he came even into the vale of the fountain After which ascending along the Sepulchre of Anan the chief Priest and inclosing the mountain where Pompey pitched his tents he bended to the North side and going forward as far as the Village which is called The House or place of Turpentine perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that taking in the Sepulchre of Herod he came Eastwardly to his own Entrenchment CHAP. XXXVI Synagogues in the City and Schools R. a a a a a a Hieros Chetub fol. 35. 3. Phinehas in the name of R. Hoshaia saith There were four hundred and sixty Synagogues in Jerusalem every one of which had a house of the book and a house of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A house of the book for the Scripture that is where the Scripture might be read and a house of doctrine for Traditions that is the Beth Midrash where Traditions might be taught These things are recited elsewhere and there the number ariseth to four hundred and eighty b b b b b b Idem Megillah fol. 73. 4. R. Phinehas in the name of R. Hoshaia saith There were four hundred and eighty Synagogues in Hierusalem c. We do not make enquiry here concerning the numbers being varied the latter is more received and it is made out by Gematry as they call it out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Esa. I. 21. c c c c c c R. Sol. In Esa. 2. 1. We find in Pesikta R. Menahem from R. Hoshaia saith four hundred and eighty Synagogues were in Hierusalem according to the Arithmetical value of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph is not computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Alexandrians is mentioned by the Talmudists concerning which also the Holy Scripture speaks Act. VI. 9. d d d d d d Hieros in Megill in the place above and Juchas fol. 26. 2. Eleazar ben R. Zadok received for a price the Synagogue of the Alexandrians and did his necessary works in it The Alexandrians had built it at their own charge This story is recited by the Babylonian Talmudists and they for Alexandrians have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Braziers For so they write e e e e e e Bab. Megill fol. 26. 1. The Synagogue of the Braziers which was at Jerusalem they themselves sold to R. Eleazar c. The Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workmen in brass The reason why the Alexandrians were so called you may fetch perhaps from this story f f f f f f
For when they think his primary seat shall be at Jerusalem they cannot but believe some such thing of that Mount g g g g g g Mâ—dras â—â—â—â—â—â— R. Janna saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty stood three years and an half in Mount Olivet and preached saying Seek ye the Lord while he may be found call upon him while he is near And now let us from this mountain look back upon the City Imagine your self sitting in that place where the Priest stood while he burnt the red Cow directly over against the East gate of the Temple Between the Mount and the City you might see a Valley running between compassing Sion on the right hand and Jerusalem on the left the gate of Waters against you leading to the Temple on the left hand Ophla and the Horse-gate From thence as we have said was the beginning of the Valley of Hinnom which at length bowed towards the South side of the City In that place near the Wall was the Fullers field which whether it was so called from Wood framed together where Fullers dried their cloth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Fullers monument of which h h h h h h De bello lib. 5. cap. 13. Josephus writes we do not dispute From the Horse-gate Westward runs out the Valley Kidron in which is a Brook whence the Valley takes its name embracing Sion also on the North and spreading abroad it self in a more spacious breadth i i i i i i Succah cap. 4 hal 5. Below the City there was a place we do not dare to mark it out which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motza hither they came down in the feast of Tabernacles and cropped off thence long boughs of Willow it may be from the banks of the brook Kidron and going away placed them near the sides of the Altar bended after that manner that their heads might bow over the top of the Altar c. It is no mervail if there were a multitude of gardens without the City when there were none within Among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maasaroth cap. 2. hal 5. A Garden of Jerusalem is famed wherein Figs grew which were sold for three or four assarii each and yet neither the Truma nor the Tenth was ever taken of them Josephus hath these words l l l l l l De bello lib. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The gardening was all compassed about from the Wall with trenches and every thing was divided with crooked gardens and many walls CHAP. XLI Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene BEthany seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists Of which they write thus a a a a a a Bab. Pesachin fol. 53. 1. They treat in the place noted in the margin concerning eating of fruits the seventh year and concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beor b b b b b b Cap. 1. of which we have spoke before They enquire how long one may eat of these or the other fruits And they state the business thus They eat Olives say they until the last ceases in Tekoa R. Eleazar saith Until the last ceases in Gush Chalab in the Tribe of Asher They eat dry figs until green figs cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beth-hene R. Judah saith The green figs of Beth-hene are not mentioned unless in respect of the Tenths as the Tradition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The figs of Beth-hene and the dates of Tubni are bound to be tithed The Gloss is this They are not mentined in the Schools among fruits unless in respect of tithing These words are recited in Erubhin c c c c c c Erubhin fol. 28. 2. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth jone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubni is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubina Beth-hene certainly seems to be the same altogether with our Bethany and the Name to be drawn from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athene which signifies the Dates of Palm trees not come to ripeness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Green-figs that is such figs as are not yet ripe And now take a Prospect a little of Mount Olivet Here you may see Olive-trees and in that place is Geth-semani The place of oyl-presses There you may see Palm-trees growing and that place is called Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of Dates And we may observe in the Gospel-history how those that met Christ as he was going forward from Bethany had branches of Palm-trees ready at hand There you may see Fig-trees growing and that place was called Beth-phage The place of Green-figs Therefore some part of Olivet was called Bethany from the Palm-trees there was a Town also called of the same Name over against it The Town was fifteen furlongs distant from Jerusalem And the Coast of that name went on till it reached the distance of a Sabbath days journy only from the City CHAP. XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scopo IN that manner as Mount Olivet laid over against the City on the East the Valley of Kidron running between so on the North behind a Valley somewhat broader stretched out from Sion North-ward the land swelled into a Hill at the place which from thence was called Zophim because thence there was a Prospect on all sides but especially towards the City Concerning it Josephus thus a a a a a a Joseph de Bello lib. 5. cap. 8. Cesar when he had received a legion by night from Ammaus the day after moving his Tents thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He entred into Scopo so called Where the City appeared and the greatness of the Temple shining out as that plain Tract of land touching upon the North coast of the City is truly called Scopus The Viewer Hence those Canons and Cautions b b b b b b Hieros Beracoth fol. 13. 2. He that pisseth let him turn his face to the North he that easeth nature to the South R. Josi ben R. Bon saith The Tradition is From Zophim and within That is if this be done by any one from Zophim inwards when he is now within the prospect of the City when he pisseth let him turn his face to the North that he do not expose his modest parts before the Temple when he easeth nature let him turn his face to the South that he expose not his buttocks before it c c c c c c Bab. Beracoth fol. 49. 2. If any one being gone out of Jerusalem shall remember that holy flesh is in his hand if he be now gone beyond Zophim let him burn it in the place where he is For it is polluted by being carried out of the Walls of Jerusalem But if he be not beyond Zophim let
from the South coast of Genesaret to the springs of Jordan were about forty miles which to assign to the land of Nephthali alone is neither proportionable nor congruous Answ. This objection indeed would have some weight in it if the land of Nephthali did extend it self Eastwardly as much as the land of Isachar and Zabulon For these run out as far as the Mediterranean Sea but that hath the land of Asher and the jurisdiction of Tyre and Sydon lying between it and the Sea So that when the bredth of those Countries is measured from South to North the bredth of this is measured from East to West There is therefore no such great inequality between these when this is contained in the like straits of bredth with them and theyenjoy the like length with this The consines of the land of Nephthali bounded the land of Asher on one side and those of Tyre and Sydon on the other and this land in the same manner as the portion of Nephthali extends it self in length from South to North and which somewhat agrees with our opinion and answers the objection mentioned before Josephus allows it a greater length than we do the land of Nephthali or at least equal to it For c c c c c c Joseph in the place above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aserites possess all that hollow Valley so called because it is such that runs from Carmel to Sidon CHAP. LXIII The West coast of Galilee-Carmel THE a a a a a a Joseph in the place above people of Isachar had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel and the River for their bounds in length the people of Zabulon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel and the Sea Carmel was not so much one mountain as a mountanous Country containing almost the whole bredth of the land of Isachar and a great part of that of Zabulon It was as it seems a certain famous Peak among many other mountain tops known by the same name lift up and advanced above the rest b b b b b b Plin. Nat Hist. lib. 5. cap. 19. The Promontory Carmel in Pliny and in the mountain a Town of the same name heretofore called Ecbatane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where probably Vespasian sometime consulted c c c c c c Tacit. Hist. lib. 2. 19. the Oracle of the god Carmel The Sea washes upon the foot of the mountain d d d d d d Hieros Berat fol. 2. 1. R. Samuel bar Chaiah bar Judah said in the name of R. Chaninah Any one setting upon Mount Carmel when the Orb of the setting Sun begins now to disappear if he goes down and washes himself in the Great Sea and goes up and eats his Truma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to be presumed that he washed in the day time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmel and the River What is that River Kishon say the Maps for some describe it not far from Carmel pouring out it self into the Sea and that not without a reason fetched from 1 King XVIII 40. But you must suppose Kishon to flow South of Carmel not as some would have it on the North. The lake Cendevia flows at the foot of Carmel and out of it the River Pagida or Bel mingling glassie sands with its small shore So Pliny e e e e e e Plin. in the place above who hath moreover these words Near is the Colony of Claudius Cesar Ptolemais heretofore Ace the Town Ecdippa the white Promontory Tyrus heretofore an Island c. Thence are the Towns Ide otherwise Enhydra and Sarepta and Ornithon and Sydon skilful in making glass c. These places you may call not so much the bounds of Galilee as of Phenicia for in Ptolemais it self or Acon was the separation and parting of the land of Israel from Phenicia Hence Josephus f f f f f f Joseph de bell lib. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phenice and Syria do compas the two Galilees the upper and the nether so called and Ptolemais and Carmel set bounds to the Country on the West What Do Ptolemais and Carmel stint the whole length of Galilee on the West He had said elsewhere which we also have produced elsewhere that the land of Nephthali was extended as far as mount Libanus on the North alas how far behind Ptolemais And the land of Asher was extended so far also But Ptolemais was the Sea borders of Palestine to use Plinies words for from hence onward were the territories of Tyre and Sydon and Galilee was not now bounded any longer by the Sea but by those territories We saw in the Scheme produced by us in the second Chapter of this little Work wherein the compass of the land under the second Temple is briefly described how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The walls of Aco are there set for a bound and that in the sense which we speak of which afterwards also will appear more Those names therefore which follow in the mentioned Scheme to wit I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some others seem to denote the places which were the boundaries between Galilee and the borders of Tyre and Sydon CHAP. LXIV Acon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolemais 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph de â—ell lib. 2. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ptolemais which is also called Acon is a City of Galilee on the Sea coast situate in a great champaign but it is compassed with hills on the East sixty furlongs off with the hill Country of Galilee on the South with Carmel distant an hundred and twenty furlongs on the North with a very high mountain which is called Climax or The Ladder belonging to the Tyrians and is an hundred furlongs distant Two miles off of that City the River Beleus flows a very small one near which is the Sepulchre of Memnon having about it the space of an hundred cubits but well worthy admiration For it is in the form of a round Valley affording glassie sand which when many ships coming thither have gathered the place is again replenished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b R. Nissin in Gittin cap. 1. From Acon onwards to the North is Heathen land and Acon it self is reckoned for the North that is for Heathen land c c c c c c Hieros Gittin fol. 43. 3. In Acon the land of Israel is and is not And therefore d d d d d d Id. Sheviith fol. 35. 3. R. Josi ben Hananiah kissed the Arch of Acon and said Hitherto is the land of Israel e e e e e e Id. Challah fol. 60. 2. R. Simeon ben Gamaliel said I saw Simeon ben Cahna drinking wine in Acon c. But was it within the bounds of the land or no
he hints his Separation and estrangement from other men as a despicable person and unworthy of the society of men I. Let it be observed that the Evangelist does not cite some one of the Prophets but All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken by the Prophets But now all the Prophets in a manner do preach the vile and abject condition of Christ none that his original should be out of Nazareth II. David in his person speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a stranger to my brethren Psal. LXIX 6. III. If you derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazarene which not a few do from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazir a Nazirean that word denotes not only a separation dedicated to God such as that of the Nazareans was but it signifies also the separation of a man from others as being unworthy of their society Gen. XLIX 26. They shall be on the head of Joseph and on the crown of the head of him that was separate from his brethren Therefore let us digest the sense of the Evangelist by this Paraphrase Joseph was to depart with Christ to Bethlehem the City of David or to Jerusalem the royal City had not the fear of Archelaus hindred him Therefore by the signification of an Angel he is sent away into Galilee a very contemptible Country and into the City Nazareth a place of no account whence from this very place and the name of it you may observe that fulfilled to a tittle which is so often declared by the Prophets that the Messias should be Nazor a stranger or separate from men as if he were a very vile person and not worthy of their company CHAP. III. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn the Baptist preaching in the wilderness of Iudea THAT John was born in Hebron one may not unfitly conjecture by comparing Luke I. 39. with Jos. XXI 11. and that he was born about the feast of the Passover namely half a year before the Nativity of our Saviour Luke I. 36. So the conceptions and births of the Baptist and our Saviour innobled the four famous Tekupha's Revolutions of the year One being conceived at the Summer Solstice the other at the Winter one born at the Vernal Equinox the other at the Autumnal John lived in the deserts until he made himself known unto Israel Luke I. 80. That is if the Popes School may be interpreter he led the life of an Hermite But I. Be ashamed O Papist to be so ignorant of the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilderness or Desert which in the common dialect sounds all one as if it had been said He lived in the Country not in the City his education was more course and plain in the Country without the breeding of the University or Court at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Menachoth cap. 7. â—al 1. An oblation for thanksgiving consists of five Jerusalem Seahs which were in value six Seahs of the wilderness that is six Country Seahs m m m m m m Bab. Erubh. fol. 83. 1. A Jerusalem Seah exceeds a Seah of the wilderness by a sixt part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Rambam in Demai cap. 1. The trees of the wilderness are those which are common and not appropriate to one Master that is Trees in common Groves and Meddows So 2 Cor. XI 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in perils in the City and in perils in the Country II. The Wildernesses of the land of Canaan were not without Towns and Cities nor was he presently to be called an Eremite who dwelt in the Wilderness The Hill Country of Judea Johns native soil is called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The royal Mountain or Hill and by the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The desert Hill Country Psal. LXXV 6. and yet o o o o o o Hieros Taanith fol. 69. 1. in the Royal Mountain were a myriad of Cities III. David passed much of his youth in the Wilderness 1 Sam. XVII 28. but yet who will call him an Eremite In the like sense I conceive John living in the Desarts not only spending his time in leisure and contemplation but employing himself in some work or studies For when I read that the Youth of our Saviour was taken up in the Carpenters trade I scarcely believe his forerunner employed his youth in no calling at all Beginning now the thirtieth year of his age when according to the custom of the Priests he ought to have come to the chief Sanhedrin to undergo their examination and to be entred into the Priesthood by them the Word of God coming unto him Luke III. 2. as it had done before to the Prophets he is diverted to another Ministry VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repent ye A Doctrine most sit for the Gospel and most sutable to the time and the word or the phrase as agreeable to the Doctrine I. A Nation leavened with the error of the Pharisees concerning Justification by the works of the Law was necessarily to be called off to the contrary Doctrine of Repentance No receiving of the Gospel was otherwise to be expected II. However the Schools of the Pharisees had illy defined Repentance which we observe presently yet they asserted that Repentance it self was necessary to the reception of the Messias p p p p p p Sanhedr fol. 98. c. Concerning this matter the Babylonian Gemarists do dispute whom Kimchi also upon Esa. LIX 19. cites and determines the question From the words of our Rabbins saith he it is plain there arose a doubt among them concerning this matter namely whether Israel were to be redeemed with repentance or without repentance And it sprang from this occasion that some texts of Scripture seemed to go against them such as those He saw and there was no man and he wondred that there was none to interceed therefore his own arm brought salvation And also Not for your sake O Israel do I this And again I will remember for them my old Covenant c. And these places on the other hand make for repentance Thou shalt return to the Lord thy God and shalt harken to his voice And again And thence thou shalt seek the Lord thy God and shalt find him if thou seekest him with all thy heart c. But these may be reconciled after this manner namely that many of Israel shall repent when they shall see the signs of redemption And hence is that which is said And he saw that there was no man because they will not repent untill they see the beginning of redemption q q q q q q Hieros Taanith fol. 64. 1. If Israel shall repent but one day forthwith the Redeemer cometh Therefore it is very fitly argued by the Baptist and by our Saviour after him Matth. IV. 17. from the approach of the
only asks How shall this be c Doubtless she took the Prophecy in its proper sense as speaking of a Virgin untoucht She knew nothing then nor probably any part of the Nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Give me leave for their sakes in whose hands the book is not to transcribe some few things out of that noble Author Morney a a a a a a De Verit. Christ. Relig. cap. 28. which he quotes concerning this grand mystery from the Jews themselves b b b b b b Moses Haddarson in Psa LXXXV Truth shall spring out of the earth R. Jotten saith he notes upon this place That it is not said truth shall be born but shall spring out because the Generation and Nativity of the Messiah is not to be as other creatures in the world but shall be begot without Carnal Copulation and therefore no one hath mentioned his Father as who must be hid from the knowledge of men till himself shall come and reveal him And upon Genes Ye have said saith the Lord we are Orphans bereaved of our Father such an one shall your redeemer be whom I shall give you So upon Zachary Behold my servant whose name is of the branch And out of Psal. CX Thou art a Priest after the order of Melchizedech He saith R. Berachiah delivers the same things And R. Simeon Ben Jochai upon Genes more plainly viz. That the Spirit by the impulse of a mighty power shall come forth of the Womb though shut up that will become a mighty Prince the King Messiah So he VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath also conceived a Son in her old age THE Angel teaches to what purpose it was that Women either barren before or considerably stricken in years should be enabled to conceive and bring forth viz. to make way for the easier belief of the Conception of a Virgin If they either beside or beyond nature conceive a Child this may be some ground of belief that a Virgin contrary to Nature may do so too So Abraham by Faith saw Christ's day as born of a pure Virgin in the birth of his own Son Isaac of his old and barren Wife Sarah VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. She went into the hill Country c. THAT is to Hebron Jos. XXI 11. For though it is true indeed the Priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possest before the Captivity yet is it probable that Zachary who was of the seed of Aaron being here said to dwell in the hill Country of Judah might have his House in Hebron which is more peculiarly said to be the City of Aaron's off-spring VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Babe leaped in her Womb. SO the Seventy Gen. XXV 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Children leaped in her womb Psal. CXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountains skipped That which is added by Elizabeth Vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The babe leaped in the womb for joy signifies the manner of the thing not the cause q. d. it leaped with vehement exultation For John while he was an Embryo in the Womb knew no more what was then done than Jacob and Esau when they were in Rebecca's Womb knew what was determined concerning them a a a a a a Hieros Sotah fol. 2. 3. At the Red Sea even the infants sung in the wombs of their Mothers as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. LXVIII where the Targum to the same sense Exalt the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye infants in the bowels of your Mothers of the seed of Israel Let them enjoy their Hyperboles Questionless Elizabeth had learnt from her Husband that the Child she went with was designed as the fore-runner of the Messiah but she did not yet know of what sort of Woman the Messiah must be born till this leaping of the infant in her womb became some token to her VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abode with her three Months A Space of time very well known amongst the Doctors defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. a a a a a a Iâ—â—â—moth fol. 33 2. 34. â— 35. 1 c. VERS LIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they called it c. I. THE Circumciser said a a a a a a Schabb. fol. 137. 2. Blessed be the Lord our God who hath sanctified us by his precepts and hath given us the Law of Circumcision The Father of the infant said who hath sanctified us by his precepts and hath commanded us to enter the Child into the Covenant of Abraham our Father But where was Zachary's tongue for this service II. God at the same time instituted Circumcision and changed the names of Abraham and Sarah hence the custom of giving names to their Children at the time of their Circumcision III. Amongst the several accounts why this or that name was given to the Sons this was one that chiefly obtained viz. for the honour of some person whom they esteemed they gave the Child his name Which seems to have guided them in this case here when Zachary himself being dumb could not make his mind known to them Mahli the Son of Mushi hath the name of Mahli given him who was his Uncle the Brother of Mushi his Father 1 Chron. XXIII 21 23. b b b b b b Cholin fol. 47. 2. R. Nathan said I once went to the Islands of the Sea and there came to me a Woman whose first born had died by Circumcision so also her second Son She brought the third to me I bad her wait a little till the blood might asswage She waited a little and then Circumcised him and he lived They called him therefore by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan of Babylon See also Jerusalem Jevamoth c c c c c c Fol. 7. 4. d d d d d d â—ab Jevam. fol. 105. 1. There was a certain Family at Jerusalem that were wont to die about the eighteenth year of their age They made the matter known to R. Johanan ben Zacchai who said perhaps you are of Elie's Lineage concerning whom it is said The increase of thine House shall die in the flower of their age Go ye and be diligent in the study of the Law and ye shall live They went and gave diligent heed to the Law and lived They called themselves therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Johanan after his name It is disputed in the same Tract e e e e e e Fol. 24. 1. whether the Son begot by a Brother's raising up seed to his Brother should not be called after the
CHAP. XIV VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Derbe and Lystra Cities of Lycaonia STRABO tells us expressly that Iconium also was within Lycaonia b b b b b b Strab. Geogr. lib. 12. Thence are the Lyconian Hills plain cold naked and pastures for wild Asses c. There are also the lakes the greater called Coralis the less called Trogitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About those places stands Iconium a Town built in a better soil than what I mentioned as the pasture of wild Asses Ptolomy also places Iconium in Lycaonia c c c c c c Ptol. tab Asiae 1. cap. 6. How comes it to pass then that St. Luke doth not call Iconium a City of Lycaonia as well as Derbe and Lystra Because Iconium was of something a distinct jurisdiction d d d d d d Plin. Nat. Hist. l. 5. c. 27. Datur et Tetrarchia ex Lycaonia c. There is also granted a Tetrarchy out of Lycaonia on that side that bounds upon Galatia consisting of fourteen Cities the most famous of which is Iconium VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Speech of Lycaonia IT is hard to say what the Lycaonian Tongue was nor is it easie to say why this was added when it might have sufficed to have said They lift up their voices saying the Gods c. I. I should hardly be perswaded the Lycaonian Language was any Greek Dialect when it sufficiently appears by what I lately quoted out of Strabo that there were peculiar Mother Tongues in these Countries distinct from the Greek And he himself remarketh * * * * * * Lib. 8. That the Carians who are situated something nearer Greece than the Lycaonians were called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of a barbarous language so the Phrygians also were Barbari barbarous e e e e e e Pausan. lib. 1. Let us hear once again what Strabo saith f f f f f f Strab. lib. 12. The Coppadocians who use the same language are those chiefly who are bounded South-ward with that part of Cilicia that is called Taurus East-ward by Armenia and Colchis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other interjacent Countries that use a different language What amongst these other languages should be the Lycaonian let him find out that hath leisure and capacity to do it As for my part I neither can nor dare attempt it CHAP. XV. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No small dissension and disputation c. WERE I to render these words into the Talmudick Language which was the School Language I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terms very well known in the Schools according to which Idiom if they were expounded there would be no difficulty in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They determined that Paul should go up c. Of this journey Paul himsel makes some mention Gal. II. 1. where he intimates that he went up by revelation that is given to the Ministers of Antioch for it would not have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they determinded if the Revelation had been made to Paul himself Amongst others that â—â—companied him in his journey Titus was one But where he adopted him to himself in those his journeys described Chap. XIII and XIV let him guess that can VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good while ago c. I Do not question but St. Peter in these words had an eye to that saying of our Saviour I will give thee the Keys of the Kingdom of Heaven viz. that thou mayst first open the door of the Gospel to the Gentiles Then it was that the Lord chose him that by his mouth first the Gentiles might hear the word of the Gospel and might believe This he saith was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In former days that is as he speaks elsewhere In the time when Jesus went in and out amongst them Acts I. 21. which time is expressed by our Evangelists by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the beginning Luke I. 2. VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will build again the Tabernacle of David which is fallen down g g g g g g Sanhedr fol. 69. 2. RAB Nachman said to R. Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence art thou taught when Bar Naphli will come He saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is this Bar Naphli The other replied it is the Messiah Dost thou then call the Messias Bar Naphli Yes saith he for it is written In that day I will build again the Tabernacle of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nopheleth falling down VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the residue of men might seek after the Lord c. I. I Think it will hardly be denied by any but that St. James spake now in Hebrew i. e. in the Syriac Tongue For reason will tell us that the Council at Jerusalem would be managed best in the language of Jerusalem and indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symeon with which he begins his discourse argues that he spoke Hebrew amongst Hebrews not so much in that he saith Simeon and not Simon as in that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the letter v and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon the Syriac Tongue affecting the letter u in the first syllable as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buâ—ra Gushma Ductha and many such words So also in proper names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Sutda in Jerusalem Language for Ben Satda and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mugdala for Magdala II. Neither I presume will it be denied that the Apostle quoting this passage of the Prophet recites the very words as they are in the Hebrew which was always done in their Schools and Sermons when they recited any place or testimony of Scripture they did it always in the very original words But do you think that the Hebrew words of Amos in the mouth of James were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the residue of men might seek in which sense the Greek words speak The Hebrew Text in Amos IX 12. is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may possess the remnant of Edom. But the Greek Interpreters have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the residue of men might seek after the Lord. where they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of their own and is not the Prophets nor indeed is it in the Roman Copy but in the Alexandrian M. S. it is It is hardly worth our enquiry whether through carelessness or set design they have gone thus wide from the words of the Prophet for indeed nothing is more common with those Interpreters than to depart after that manner from the Hebrew Text. One may suspect that they did it on purpose here partly as envying so comfortable a promise
Town which belonged to Gush and was near to Sipporis v. II. p. 75 Chalcis A City or Garrison built on an Hill in the Streights of Libanus and Anti-Libanus v. II. p. 365. It was also the name of a Kingdom thereabouts in Syria which Agrippa succeeded his Brother-in-Law-Uncle Herod in for such Relations did that Incestuous Family find out v. I. p. 320 Chaldea was reckoned to Mesopotamia There be that suppose the Chasdim or Chaldeaâ—s were so called from the last Letters of Arphaxad's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. I. p. 13 780 Chammath in Josâ—phus Ammaus so called by reason of the Chamini or warm Baths it was so near to Tiberias within a mile that it was almost one City with it and so near to the Country of Gadara that thence it took its name of Chammath of Gadara It was on both sides Jordan one part upon the Bank of Nephtali or Tiberias another on that of Gadara the Bridge lying between Vol. II. Pag. 68 197 308 492 Chammath pellae Vid. Lasha Chamathi Vid. Hamath Canothah Canatha The Upper and Lower beyond Jordan in the Borders v. II. p. 84 314 Chaphenatha 1 Mac. 12. 37. It may be thought to be some part of the Out-skirts of Jerusalem toward the East and so called from the Dates growing there For Chephannioth is frequently used among the Talmudists for the Dates of Palm-Trees that never come to their full maturity v. II. p. 516 Cherethims A Philistine Nation which by the Greek Interpreters is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creets Ezek. 25. 16 c. and probably the Creets Acts 2. 11. were such because St. Luke joyns them with Arabians v. II. p. 504 Cherith A Brook where Elijah was concealed 1 Kings 17. 3. It was West of Jordan perhaps near Bethshan v. II. p. 318 Chezib and Achzib which at last passed into Ecdippa according to the manner of the Syrian Dialect which commonly changeth Zain into Daleth it was North of Acon and not far from the Scalae Tyriorum This divided the clean of the Land from unclean v. II. p. 59 61 Chippar within twelve miles of Zippor v. II. p. 515 Chorazin Matth. 11. 21. Chorashin denotes Woody places hence we suppose this place so called because so Seated And such Places the Land of Nephtali was famous for above the other Tribes to which Gen. 49. 21. refers Nephthali is a Hind let loose i. e. shall abound in Venison So that its probable it was in Galilee and what if Cana and some small Country adjacent be concluded to be it v. II. p. 84 Cilicium A City in Moab v. II. p. 316 Corinth at first called Ephyra stood in an Isthmus of five miles parting the Aegean and Jonian Seas and joyning Greece and Pelopanesus having in the Aegean the Port Lâ—â—hâ—ae or Jochaeâ—m which lay under the City from whence they Sailed for Italy and in the Jonian the Port Cenchreae distant from the City 70 Furlongs The City was in compass 40 Furlongs v. I. p. 295. v. II. p. 737 Crete An Island in the Mediterranean Sea of small compass but the Language of it reached all over Greece v. I. p. 752 Cush or Aethiopia is sometimes taken for Arabia so Moses's Wife is call'd a Cushite Num. 12. 1. and Zerah the Arabian also 2 Chron. 14. for Arabia was the Land of Cush And sometimes for Aethiopia in Africk South of Egypt whence the Eunuch came Acts 8. 27. A name infamous amongst the Jews Psal. 7. Title v. I. p. 25 34 108 789. v. II. p. 503 Cuthites first came â—rom Cutha to Samaria 2 Kings 17. 24. By this name the Jews called all the Samaritans by way of reproach probably thereby reproaching them with the odious name of Câ—shites In their after-writings they apply this name to Christians v. II. p. 496 503 Cyprus An Island in the Mediterranean Sea exceeding full of Jews and where they in an Insurrection having killed 200 thousand people were afterward not suffered to come It was the native Country of Barnabas v. I. p. 289 Cyrene A Country in Africa near Lybia and also a City Strabo describes the Country Lib. 17. and Pliny the City l. 5. c. 5. v. II. p. 663. D. DAlmanutha may be so called as the place of widowhood or from Zalmon Tsaddi being changed into Daleth after the manner of the Syrians and Arabians It was a little Town within the bounds of Magdala Vol. II. Page 307. 309 Damascus the chief City in Syria and was watered by the Rivers Chrysoroas Abâ—na c. It was in the days of Abraham but not victorious till the time of David It was afterward the head of Syria and at last captivated by the Assyrian In aftertimes it had many Jews in it And was accounted by Pliny a Decapolitan City v. I. p. 113. 283 645 Dan Tribe was situated on the shore of the Mediterranean Sea and afterward sent a Colony to Laish In this Tribe publick Idolatry begâ—n therefore not named Revel 7. v. I. p. 45 Dan City V. Caesarea Daphne a Region in the Northern part near Lebanon out of which Jordan ariseth V. Riâ—lah v. II. p. 62 Debir a City in Judah called at the first Kiriath-Sepher v. I. p. 44 Decapolis the ten Cities are by Borchardus placed in Galilee and by Pliny all beyond Jordan in Syria except Sâ—ythopolis But they seem to be such as were within the bounds of the Land but inhabited by Gentiles Such were Bethshan Gadara Hippo Pella Caesarea Philippi and probably Caphar-Tsâ—mach Beth-Gubrin and Caphar Carnaim v. I. p. 645. v. II. p. 311 314 c. Derbe Act. 14. a City in Lycaonia and coasted on Isauria v. I. p. 291 Dibon-gad in Moab and the thirty ninth mansion of the Israelites Diospolis V. Lydda Dimon waters Isa. 15. 9. in Moab Quaere whether Dimon be not the same with Dibon Beth and Mem being alternatively used that so it may agree more with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood v. 11. p. 501 Dor Doron in the Tribe of Manasse bordering upon Galilee between Caesarea and Sycaminum v. I. p. 54 56 493 Dothan Gen. 48. in the Tribe of Zabulon Vid. Bonfrer v. I. p. 19 Dumah a Country in Arabia v. I. p. 108 E. EBal a Mountain on which the curses were read it touched on Sychem the Metropolis of Samaria and was opposite to Gerizim It was a Mountain dry and barren Vol. II. p. 52 Edar Vid. Migdal Eder Eden It s difficult to meet in the Samaritan Version with any footstep of the names of the Rivers of Eden and the Country which those Rivers run into except Cophin which seems to agree something with Cophen mentioned by Pliny v. II. p. 505 Edom. Vid. Idumaea and Seir. Eglah Shelishijah translated Isa. 15. 5. an Heifer of three years old but why may it not be the name of a place and so called a third Eglah in respect of two others much of the same sound or else Dutchess or Noble Eglah as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Duke
364 623. II. p. 56 c. 66 8â— 362 496 Gamala a fortified Town in Batanaea in the Lower Gaulonitis upon the Lake of Genesareth over against Tarichaea and that gave the name to a Region about it v. II. p. 75. 83 364 Gath Hepher a Town in Zabulon Josh. 19. 13. and from whence was Jonah the Prophet 2 Kings 14. 25. v. I. p. 411 Gaulonitis the Upper and Nether within Batanaea so called from Golan once the chief City of Bashan v. II. p. 81. 364 Gaza or Azza and by Eustathius Jone in the Tribe of Juda. There were two the Old and the New the former was destroyed by Alexander and therefore called Desert It was from the bay seven furlongs which was saith Ptol. in Long. 65. 45. but more probably 65. 26. from the River of Egypt forty four miles from Azotus thirty four miles from Ascalon ten or sixteen miles from the dead Sea fifty five miles from Petra in Arabia one hundred and ten miles Vol. I. Pag. 44. 281. Vol. II. p. 13. 14 44 292 320 321 500 681 Gaza the New was built nearer the Bay was called Maiuma and afterwards Constantia and named so by Constantine after the name of his Sister saith Eusebius or as Sozomen of his Son Constantius v. I. p. 281 Gaza there was another in Ephraim 1 Chron. 7. 28. v. II. p. 679 Gedor a Town in the mountainous part of Peraea v. II. p. 81 Gema a City in the extream parts of Samaria next adjoyning to Issachar near to Nain if not the same with it v. II. p. 370 Genesareth Lake Luke 5. called Cinnereth Numb 34. 11. and the Sea of Galilee Joh. 6. and Tiberiaâ— Joh. 21. is one of the seven Seas that the Jews say compass the Land It s about six miles broad and sixteen long saith Pliny but Josephus twelve and half and Biddulph twenty four in length and in breadth fifteen From the head of Jordan to the South part of it was about forty miles from Samachonitis fifteen It was within the Tribe of Nephthali and not out of it as the Maps mistake See the Scheme of it Vol. II. p. 308. In the middle of it was a famous whirle Pool called Miriama It was so called from v. I. p. 632. II. p. 5. 59 65 66 536 Genesaritis a Region near the Lake thirty furlongs in length and in breadth twenty A very pleasant and fruitful place abounding in the Gardens of great Men. From whence it had its name v. II. p. 71 Gergesa a Town very near Gadara and so called either from the Gergasites a people of Canaan or from its Clay soil Gargishta signifying Clay It gave name to the Region so called which comprehended in it the Regions of Gadara Hippo and Magdala II. p. 70. 340 Gerizim the Hill upon which the Blessings were pronounced It was near to Syehem and had upon it Springs and Gardens Upon this the Temple of the Samaritans was built in the time of Alexander the Great forty years after the second Temple in opposition to that of Jerusalem and flourished there about two hundred years and at last was destroyed by Hyrcanus I. p. 599. v. II. p. 52 53 Geshur was two fold one in Syria Josh. 13. 13. near to Hermon v. 11. Hither Absalom fled 1 Sam. 13. 8. The other near the Amalakites 1 Sam. 27. 8. Vol. I. p. 64 Gezer on the shore of the Mediterranean Sea 1 King 9. 15. which according to the Syrian Dialect passed into Gadara It was a Levitical City in the Tribe of Ephraim Josh. 16. 3. 21. 21. v. II. p. 69. 493 Gibea of Saul it signifies Saul's Hill it was about thirty furlongs from Jerusalem near to Ramah and had near it the Valley of Thorns perhaps the Valley under the Rock Seneh 1 Sam. 14. 4. v. II. p. 41 Gibeon lay North of Jerusalem in the way to the City Samaria there was a great Pool of Waters where perhaps Christ baptized Joh. 3. 22. There in Solomon's time was the greatest Synagogue the Tabernacle being brought thither after Shiloh â—ell I. p. 7â— 581 Gilead Country lay beyond Jordan and was divided into two parts there was Mount Gilead called so from the heap of Stones set up for a Witness twixt Jacob and Laban Gen. 31. v. I. p. 48. 51. v. II. p. 374 Gilgal Josh. 4. 19. It was in Benjamin and fifty furlongs or six miles and a quarter from Jordan ten furlongs East from Jericho Sometimes Galilee is so called V. Galilee v. II. p. 43. 46 Giscala a Town beyond Jordan not far from Gadara v. II. p. 80 Gophna the next Toparchy of eleven to Jerusalem There was a City also of that name betwixt Caesarea and Jerusalem and its likely was in Judâ— v. II. p. 51. 373 Gozan 2 King 17. 6. a River in Media whither the ten Tribes were carried called Ginzak by the Jews is like Gauzanitis in Ptol. Vol. II. Pag. 801 Gush Chalab in the Tribe of Ashâ—r famous for Olives and Oyl v. II. p. 40. 50 515 H. HAlac 2 King 17. 6. a City whether the ten Tribes were carried the Jews call it Halvaoth or Chalzon perhaps for Chalvaon which agrees with Alvanis a City in Mesopotamia that Ptolomy placeth in Long. 74. 15. Lat. 35. 20. Vol. II. p. 800. 801 Hamath was the utmost point of the Land North and is by some of the Jews understood to be Antioch by others Epiphania There were some Kingdoms named from it as Hamath-Zoba c. v. I. p. 74. 90. v. II. p. 66. 328 Haradah is the 21 Mansion of Israel in the Wilderness Hashmonah is the 26th Mansion v. I. p. 35 Harosheth of the Gentiles Judg. 4. 2. hath its name from Chorashin woody places and was in Nephthali v. II. p. 84 Hauran was one of the Mountains on which were placed the signal fires perhaps some part of Anti-Libanus and might have its name either from the Syriack word Havar which signifies white or from the Hebrew word Hor which signifies a Cave being white with Snow and hollow with subterranean passages However it was situated in the extream parts of the Land toward the North Ezek. 47. 16. v. II. p. 364. 365 Hazar is a frequent name in the South of Juda as Hazar-addar Hazar-gaddah Hazar-Sua Hazar-Susah c. and it signifies a plain or champion betwixt Hills v. II. p. 2 Hazar-Enan Numb 34. 9. In the Roman Copy is Arsenain it was the utmost bound of the Land toward Syria v. II. p. 369 Hazeroth the twenty fifth Mansion of the Israelites v. I. p. 34 Hazor Josh. 11. 4. is called Nasor 1 Mac. 11. 63. the Metropolis of Canaan that is of the Northern Country which is known by that name It lay on the Lake Samâ—chonitis V. Caesarea Phil. v. II. p. 64 Hazezon Tamar Vid. Engeddi Hebrews Act. 6. 1. were Jews dwelling in Judea to whom the Hebrew that is the Syriack or Chaldee was the Mother Tongue v. I. p. 279. 340. v. II. p. 798 Hebron signifies Consociation
the River Nile Westward and the River Astabora Eastward From whence perhaps the Eunuch came Acts 8. 27. which may call to mind Zeph. 3. 10. v. II. p. 679 Merom-waters Vid. Samachonitis Meroz A Town in Galilee that lay very near the place where the Battle was fought betwixt Israel and Sisera v. II. p. 49 Mesopotamia or Aram Naharaim Geographers distinguish betwixt Mesopotamia and Babylon or Chaldaea So Ptolomy Mesopotamia lyeth South of the Country of Babylon And yet Babylon may be said in some measure to be in Mesopotamia because it lay between Tigris and Euphrates but especially in Scripture-Language for it was beyond the River Chaldeans are therefore said to be of Mesopotamia and Strabo saith that Mesopotamia with the Country of Babylon is contained in the great compass from Euphrates to Tigris The Mesopotamian or Chaldaee Language was spoken in Assyria Chaldaea Mesopopotamia Syria Coelo-Syria c. v. I. p. 46. 752. v. II. p. 665 Metheg Ammah or the bridle of Ammah 2 Sam. 8. 1. because there was a continual Garrison of the Philistines in the Hill Ammah 2 Sam. 2. 25. which the Philistines of Gath used as a bridle to curb those parts v. I. p. 63 Michmash was Eastward from Bethaven 1 Sam. 13. 5. and seemed to be upon the Confines of Ephraim and Benjamin Isa. 10. 28. v. I. p. 104 Middin A Town in the Wilderness of Juda Josh. 15. 61. The Greek puts Aenon for Middin Aenon being in signification A place of Springs and Middin A place of those that draw waters So in the Hebrew we find Middin Judg. 5. 10. which if rendred Ye that dwell by Middin Kimchi will warrant it who in his Notes upon the place saith Middin is a City mentioned in Joshua and it follows vers 11. among the places of drawing waters as explaining the other v. II. p. 499 Midian was twofold the one South of Canaan toward the Red Sea and near to Amalek whither Moses fled and where Jethro lived Exod. 2. 11. the other was Eastward betwixt Moab and Syria v. I. p. 33. 37 Migdal Edar or the Tower of the Flock there was one of that name Gen. 35. 21. about a mile from Bethlehem and whereabout it hath been held that the Shepherds were unto whom the Angels appeared at the Birth of our Saviour Luke 2. 8. There was also another place of that name spoken of in the Rabbins situated on the South side of Jerusalem and so near the City that there was no Town round about within that space or betwixt that and the City v. I. p. 423. v. II. p. 305. Migdal zabaaia or the Town of Dyers that was destroyed for Fornication say the Jews v. II. p. 51 Migron A Town in Benjamin Isai. 10. 28. v. I. p. 104 Miletum Acts 20. 17. A Port Town to Ephesus and near to it v. I. p. 317 325 Mithcah The five and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Mizaar or Missaar Psal. 42. 6. seems to be the Hilly part of Zoar whither Lot would have fled Gen. 19. 20. O let me escape to this City is it not Mizaar or a little one So that the Hill Misaar may be the same as if it had been said the hilly part of the little Hill Zoar. The reasons of which are two 1. As Hermon was near the Springs of Jordan so the hilly part of Zoar lay hard by the extreme parts of Jordan in the Dead Sea and the Psalmist seems to measure out Jordan from one end to the other 2. As David betook himself towards Hermon in his flight from Absalom so when flying from Saul he betook himself to Zoar in the Land of Moab 1 Sam. 22. 3. and so bewails his condition as banished to the utmost Countries North and South that Jordan washed v. II. p. 501 502 Mizgah A place near Tiberias of an unwholsom Air. v. II. p. 310 Mizpeh There were several places of this name in Scripture 1. One in Gad called Ramath-Mizpeh Josh. 13. 26. 2. In the North part of Manasseh beyond Jordan near Hermon Josh 11. 3 8. 3. In Moab 1 Sam. 22. 3. 4. Not far from Jerusalem in the confines its likely of Judah and Benjamin Josh. 15. 38. and 18. 26. Here the Sanhedrim sat in the time of Samuel and Saul was proclaimed King 1 Sam. 10. 17. v. I. p. 55 Moab called Arabia of the Nomades situated on the East of the Dead Sea v. II. p. 501. Modin 1 Macab 2. 1. the Sepulchre of the Macabees fifteen miles from Jerusalem v. II. p. 319 Moseroth the seven and twentieth Mansion of the Israelites in the Wilderness and the same place or Country with Hor Gudgodah and Horagidgad v. I. p. 35 39 Mountains The Black Mountains run from the Bay which is near Pharan to Judea Ptolomy v. II. p. 501 Mountain of Iron in the South in the Desert of Sin another of that name was also in Peraea v. II. p. 43 88 Mountain where Christ was tempted was probably beyond Jordan Eastward because his first appearing afterward was at Bethabara on that side Joh. 1. 28. But whether Pisgah Nebo Horeb or what else is uncertain v. I. p. 507. Mount of Transfiguration not Tabor but some Mountain near Caesarea Philippi perhaps that which Josephus saith was the highest and hung over the very Fountains of Jordan It being improbable Christ should go from Caesarea Philippi where he was immediately before his Transfiguration through the length of almost whole Galilee and from thence back again by a Course to Capernaum where he immediately afterward was v. II. p. 346. N. NAbathaeans inhabited in and about the Town Petra in Arabia Plin. With whom David had War saith Jos. Vol. II. Pag. 321 365. Nain Luke 7. 11. so called from the pleasantness of its situation and probably as it s of the like signification so was the same with Engannim It was in the extreme Borders of Issachar toward Samaria opposite to Genta the extreme of Samaria toward Issachar if not the same with it and in the way from Galilee to Jerusalem It is two Leagues from Nazareth and not much above one from Tabor saith Borchard v. II. p. 369 370 Naveh A Town three miles from Chalamish the former inhabited by the Jews and the latter by the Gentiles of Moab and Ammon its uncertain where they were Vol. II. Pag. 515 Nazareth See 2 Kings 17. 9. the Tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a Watch-Tower on the top of a steep Hill Luke 4. 29. Nazaret in the Arabick Tongue signifieth help in the Hebrew a Branch by which name our Saviour is called Isa. 11. 1. It is in the lower Galilee two leagues West from Tabor in the Bounds of Issachar and Zebulun but within Zebulun and sixteen miles from Capernaum v. I. p. 411 v. II. p. 495 496 Nazarens A Tetrarchy in Caelo-Syria near to Hierapolis v. II. p. 496 Neapolis Vid. Sichem Neardaa
Decapolitan v. I. p. 645. v. II. p. 314. Rekam Vid. Cadesh Rephaims A People under Lebanon Gen. 14. 5. and 15. 20. called by the Samaritan Aseans and by the 70 Interpreters Titans 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330 Rephaim Valley 2 Sam. 5. 18. not far from Jerusalem v. I. p. 61 Reuben Tribe West of Jordan North of Gad and inclosed between the Rivers Arnon and Jordan v. I. p. 37 Rhegium Acts 28. 13. A Port Town in Italy opposite to Sicily v. I. p. 322 Rhinocorura Vid. Sihor Riblah in the Land of Hamath Jer. 39. 5. where Nebuchadnezzar passed judgment upon Zedekiah It was the North-East Border of the Land Num. 34. 11. The Targumists render it Daphne v. I. p. 128. v. II. p. 62 Vid. Daphne Rimmon Rock Whither the 600 Benjamites fled Judg. 20. 47. called Hadad Rimmon Zech. 12. 11. or the sad shout of Rimmon v. I. p. 46 Rimmon-parez the sixteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rimmon Ualley There was a Marble Rock there into which every one of the seven Elders that intercalated the Year there fastned a Nail therefore it s called The Valley of Nails say the Jews v. II. p. 52 Rissah the eighteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rithmah Vid. Cadesh Rome is called Chittim in the Old Testament It was built by Romulus in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah that is 785 Years before our Saviours death It was the Head of the fifth Empire and extended its Dominion from Parthia to Britain v. I. p. 348 424 425 676 c. S. SAbbatic River saith Pliny is in Judea but Josephus saith It 's in the way to Antioch between the Cities Area and Raphana Josephus saith It flows on the Sabbath days Pliny and the Talmudists say It s dry upon those days The contrary relations of Historians bring the truth of the Story into suspicion v. II. p. 313 Sabeans East of Canaan Vol. I. p. 437 Saccea A Country East of Batanea v. II. p. 364 Sagalassus A City in Pisidia v. II. p. 688 Salamis A Fortified Town in the Nether Galilee v. II. p. 57. There was also a City in the Island of Cyprus of that name Acts 13. 5. It was a Port Town v. I. p. 289 Salim John 3. 23. not near Sichem as the Maps place it but a Town in Galilee and its likely in Issachar for so the Greek Interpreter reads it Josh. 19. 22. v. I. p. 582. v. II. p. 498. Salmaa or Sulma a Town in Arabia Deserta Long. 78 20. Lat. 28. 30. near to Euphrates and from which its likely the Samaritan calls Euphrates by that name Vol. II. p. 505. Salt City of Salt in the Wilderness of Judah Joshua 15. 62. v. II. p. 499 Samachonitis Lake called also the Sibbechaean Lake from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bush because in the Summer it was much dried and grown over with Thorns and Bushes It was otherwise called the Waters of Merom Iosh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land It was thirty Furlongs broad and sixty long and its Marshes reached up to the Country Daphne v. II. p. 5. 64. Samaria was a City under the first Temple built upon an Hill and was in later times called Sebaste in honor of Augustus or from the Temple built in honor of him Under the second Temple it gave name to a Region that was in the middle betwixt Judea and Galilee beginning from Ginâ—a lying in the great Plain and ending at the Toparchy of the Acrabateni It contained the two Tribes of Ephraim and Manasseh Vol. I. Pag. 597 598 v. II. p. 52 53 58 676 Sandalium two of that name the Sandalium of Lydda being near to that City and the Emkean so called from Caphar Imki v. II. p. 326 Saphetta An University of the Jews v. II. p. 536 Sarepta or Zarephath 1 King 17. Obad. 20. was in Asher belonging to Sidon and betwixt that and Tyre being from the former two Leagues and from the later five It was called Zaerephath as a Constatory for boyling Metals especially Glass v. I. p. 96. v. II. p. 368 369 Saron Heb. Sharon Acts 9. 35. the same with Ono in V. T. Nehem. 6. 2. c. was a spacious and fertile Vale or Champaign betwixt Lydda and the Sea having several Villages in it and was famous for Wine It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52
the Lake and not on the North as the Maps and fifteen miles from Necla v. II. p. 6 296 501 502 Zobah Vid. Syria Zuzims A People anciently in Ammon v. I. p. 12 The Description of JERUSALEM JErusalem was otherwise called Salem Gen. 14. 18. Psal. 76. 2. and by Herodotus Cadytis probably from Cadisha The Holy the Syriack changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common name of it Isai. 48. 2 c. and from Aelius Adrianus Aelia It was in compass fifty Furlongs or six Miles and a quarter The Latitude according to the Jews was 33. but according to Ptolomy the Longitude is 66. 0. the Lat. 31. 40. It was from the Sea of Sodom eight and thirty miles from Bethlehem five and thirty Furlongs from Jericho about nineteen Miles from Jordan thirty from Neapolis thirty and stood in the two Tribes of Judah and Benjamin Vol. I. Pag. 497. Vol. II. Pag. 6 20 21 48 302 303 320 322 372. Polyglot The girdle or compass of the City Nehem. 3. v. II. p. 26 SOUTH Sheep-gate Nehem. 3. 1. Josh. 5. 2. so called because it was a Marker for Sheep it was a little from the East the corner looking South v. II. p. 26 27 507 Fullers-field South near the Wall not far from the corner Easterly so called from Wood framed together where Fullers dryed their Cloth or from a Fullers Monument of which Josephus writes v. II. p. 40 Bethesda It signifies The place of Mercy just within the Sheep-gate and the same with Solomons Pool It had cloystered Walks Vol. I. Harm Sect. 24. Vol. II. Pag. 26 35 508 661 666. Meah Towers beyond the Sheep-gate Jer. 31. 38. v. II p. 26 Hananeel Towers beyond the Sheep-gate Jer. 31. 38. v. II p. 26 Fish-gate Zeph. 1. 10. so called from a Fish-Market there rather than because the Fish were carried through it as many conjecture It was South v. II. p. 27 The gate of Birds called the second Gate Zeph. 1. 10. perhaps it was that which is called the old Gate Neh. 3. 6. v. II. p. 27 Ephraim-gate was next to the old Gate Neh. 12. 39. It was South but a little from the corner West and South 2 Kings 14. 13. v. II. p. 28. WEST Corner-gate 2 Kings 14. 13. 400 cubits from that of Ephraim 2 Chron. 25. 23. v. II. p. 28 Siloam Fountain the same with Gihon 1 Kings 1. 33 It was on the back of Acra without the City not far from the corner that look'd West and South and ran in a contrary Channel East and West As it made to the East it left the Fullers Field upon the right and saluted the Sheep-gate on the left and so turning Eastwards fell into Bethesda This Pool which it thus emptied it self into was called by divers names as the Upper and Solomon's as also the old Pool Isai. 22. 11. and the Pool of Shiloah or Siloam which gave name to all the Buildings about it as the Tower of Siloam c. By another Rivulet the Waters of Siloam ran west and coasted along the Broad-wall the Tower of Furnaces the Valley-gate and Dung-gate and after a while at the Basis of Sion or on the back of some small part of it fell into the Lower or Kings-pool called Shelah Neh. 3. 15. This was without though very near the wall of the City and afterward brought within it by Manasseh v. I. p. 1054. v. II. p. 25 26 27 508 509 gareb-Gareb-hill Jer. 31. 38. as Lyra not amiss the same with Calvary from the South and more to the West v. II. p. 26. Polyglot Broad-wall Neh. 12. 39. Siloam ran by it v. I. p. 1054 Tower of Furnaces next to the Broad-wall ibid. Ualley-gate Neh. 3. 13. on the West at the Basis of Acra Siloam ran by it Ibid. v. II. p. 27 Dung or Equiline-gate Neh. 3. 14. A thousand Cubits from the Valley-gate v. II. p. 27 Fountain-gate Neh. 3. 15. another distinct from that of Siloam and the Dragon ibid. Steps that led up to the City of David West a little beyond Siloam and at the foot of Sion ibid. and p. 507 Burying-places of David A Pool The House of the Strong Neh. 3. 16. Not far from whence the Wall turned North. Pompey's Tents on a Mountain near the North but on the West v. II. p. 35 Kings Gardens extended from the descent of Sion to the Pool Shelah and between the Fountain-gate and the Kings Pool were Rivers drawn that ran from Siloam into the Kings Pool v. II. p. 509 Etam Fountain was Westward four Furlongs from the City from whence was an Aquae-duct to the Temple v. II. p. 31 584 Vid. Etam in the general Table NORTH On the North side was no Gate but Buildings within close to the Wall Vol. II. Pag. 27 Psephinus Tower built by Herod at the North-west corner ibid. Zophim or Scopus A Mountain North of Sion from whence there was a prospect into the City v. II. p. 41 Herod's Sepulchre without the North-wall of the City v. II. p. 35 EAST The Tower which lyeth out was in the very bending of the corner North and East Neh. 3. 25. Vol. II. Pag. 27 Water-gate Neh. 12. 37. so called because the Waters that flowed from Etam into the Temple descending into the Valley betwixt the Temple and Acra and perhaps those of Bethesda constantly supplied by an Aquaeduct from Siloam ran by this Gate into the Brook Kidron v. II. p. 27 40 510 Ophel was rather a Building than a Tower South of the Water-gate and the Horse-gate v. II. p. 27 508 Horse-gate Neh. 3. 27. perhaps the same with the East-gate Jer. 19. 2. was South of Ophel and led into the Valley of Hinnom v. II. p. 27 38 Miphkad Gate the vulgar calls it The Gate of Judgment not far from the South-East corner v. II. p. 27 Kidron Valley so called from the Brook which had its name from Blackness or Kedardung ran from the East embracing Sion on the North appearing then broader v. II. p. 607 Hinnom Valley so called from shrieking or Tophet so called because of the Drums or Tabers was a great part of Kidron largely so called ran South bending to the West and both of them met at the Horse-gate v. I. p. 109 1053 v. II. p. 27 37 38 40 Camp of the Assyrians was betwixt Goath and the Horse-gate in the Valley of Hinnom which was called the Valley of Carcases Jer. 31. 40. because the Assyrians fell there v. I. p. 1053. v. II. p. 35 Olivet Mount faced Jerusalem and the Temple and Sion upon the East winding likewise Northward so as that it faced Sion also something upon the North. It 's called The Mount of Corruption 2 Kings 23. 13. because of Solomon's Idolatry v. I. p. 1053 Vid. Olivet in the general Table Aceldama if as now shewn was in the Valley of Hinnom or thereabout v. II. p. 640 Gardens round without the Walls of Jerusalem v. II. p. 40. The City IERUSALEM Jerusalem was
built upon two Hills Sion and Acra confronting each other with a Valley betwixt in which the Buildings of both did meet over against which East was a third called Motiah v. II. p. 22 23 Sion or The Upper City which was upon an higher Hill than the Lower was the North part of Jerusalem but winding West so that part of it was West of the Temple It reached not East so far as Acra v. I. p. 1054 Bezetha Where Sion fell short of the East it was filled up with Bezetha which was situated North over against Antonia and divided from it by a deep Ditch v. II. p. 24 Coenopolis or the new City did with Bezetha fill up the City East It was lower than Bezetha In this was a Wool-market and a Market of Garments and Shops v. II. p. 34 Millo was a part of Sion on the west side betwixt Davids City and the Temple which it was just West of and where Jerusalem particularly so called and Sion met it was replenished with Buildings and taken in as a part of the Suburbs of Sion but parted by a Wall from it in which was a Gate v. I. p. 1056 v. II. p. 25 507 Kings Stables were West of Moriah in Millo before the Gate Parbar v. II. p. 1056 Buildings in SION In it was the Palace Court and City of David v. I. p. 1049 Kings Court It was joyned to the Hippick or Horse Tower and Xystus on the inside and to the Northern Wall without It stood in the North East corner v. II. p. 23 27. To this the Gate Shallecheth led which was the most Northern of the west Gates of the Mountain of the House And there was a Causway betwixt them 1 Chron. 26. 6. the Valley being filled up betwixt for the Passage which was the renowned Ascent made by Solomon for the better going up to the Temple v. I. p. 1056 Asmoneans House was in the further part of the Upper City somewhat above Xystus v. II. p. 23 Xystus was an open Gallery at the furthest end toward the East a Bridge led from thence to the Temple and joyned the Temple to Sion ibid. Court of the Prison was betwixt the corner of the Wall North-East and the Water-gate ibid. Sparrow Pool just before Antonia v. II. p. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Valley and Street of Cheesmongers the most noted Street of the City ran East and West betwixt Sion and Acra The entrance into it probably was at the Horse-gate East and so onward to the West v. II. p. 25 34 Acra bore upon it the Lower Town properly called Jerusalem It was naturally steep and higher than Moriah but was much level'd and had the Valley betwixt them filled up by the Asmoneans that the Temple might over-top the Buildings upon Acra and that the coming from the City to the Temple might be more easie v. I. p. 1054. v. II. p. 22 24 507 Archivum or Repository for Records In it were the Council-House Siloam Tower and Ophel c. v. II. p. 24 Moriah or the Mountain of the Lords House was compassed by the City like a Theatre was in the second Temple by several fillings up made a perfect Square of Five hundred Cubits on every side and Two thousand in the whole and was inclosed in a Wall all within which was taken in for Holy Ground It faced Olivet on the East Jerusalem on the South and Sion on the North. v. I p. 1049 c. v. II. p. 28. Moriah was part in one Tribe part in another the most part of the Courts in Judah the Altar Porch Temple and Holy Place in Benjamin v. I. p. 1050 c. v. II. p. 21 24 Antonia The Mountain of the House had some space on the North without the Wall and there stood the Castle Antonia joyning to the West Angle and so was on the North-west part of Moriah It was two Furlongs in compass and the Rock it stood upon was fifty Cubits high and steep v. I. p. 1060. The Mountain of the House on the side it faced Jerusalem or Acra had two Gates call'd the Gates of Huldah in equal distance from the Angles of the two Walls East and West To the West it had four Gates viz. Shallecheth Parbar Kiponus c. To the West the little Gate Tedi To the East the Gate Shushan v. I. p. 105. v. II. p. 299 The Temple and Courts were not just in the middle of the Mount v. I. p. 1064 Temple-street The Temple was not on the Wall for there was a Street betwixt that and the Wall called The Temple Street Ezra 10. 9. and The East-Street 2 Chron. 29. 4. which led through the Water-gate to Kidron through which the Priest went to burn the Red Heifer and into which our Saviour came with Hosannah's v. II. p. 34 303 507 FINIS Since the Printing the former Errata before the Indexes this following more perfect Collection of Errors has come to hand which is here exhibited for the Readers further advantage in the use of this Volume ERRATA in Horae Hebraicae PAge 4 line 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 9. r. Beersheba Ibid. l. 12. r. Strabo Ibid. l. 51. r. Idumea p. 5. l. 13. r. Sibbichâ—an Ibid. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 53. r. Amanah p. 6. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. openeth p. 10. l. 39. Ornithon p. 12. l. 54. before but add The land of a Kid. p. 13. l. 44. r. his Captains p. 15. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 54. r. Tiberias p. 17. l. 12. r. that time Ibid. l. 50. r. whom p. 18. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 21. r. above Ibid. l. 41. after on add to Ibid. l. 47. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. 24. r. â—â—am p. 28. l. 26. del os Ibid. l. 34. r. whole Platform p. 31. l. 43. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 47. After Artificers add in Brass p. 39. l. 50. r. pile p. 40. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l 39. r. mentioned Ibid. l. 43. Abent p. 46. l. 18. r. Iâ—ricâ— p. 49. l. 12. r. Bride-chamber Ibid. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 50. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. things p. 54. l. 29. r. Sid. Ibid. l. 38. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. l. 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. l. 16. r. We. Ibid. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. l. 11. r. dearth p. 60. l. 49. r. and Heathen p. 65. l. 31. r. Julias p. 68. l. 8. r. Thy. p. 69. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. l. 4. r. sometime p. 77. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Town Gabaroth
called Galilee Whether Perea properly so called did not once go under the name of Galilee p. 362. The way from Galilee to Jerusalem described 536 Gamala where situate 83 Gamaliel Paul's Master was President of the Sanhedrim p. 15. Something of his History 652 Gardens were all without the City Jerusalem and why Roses only excepted 262 607 Garisons of the Romans were dispersed over the Land of Israel what they were 324 Garments of the Jews what p. 417. Talith a Mantle c. which was the outer Garment Chaluch a woolen shirt was worn next the skin p. 417. These are called by Christ and the Baptist two Coats p. 416 417. The Zealots went with one of these single 416 Gate is a term under which very many things in Religion are exprest 164 Gate of Nicanor or the East Gate of the Court of Israel the reason of the name what was done in it The Council of the Twenty three sat there 30 31 Gate of the Priests what p. 511 of Susan whence the Name in it was held the Assembly of the Twenty three c. p. 512. Watergate where situate 510 Gates lying on the South-side of the Court of Israel what 31 32 Gaza a City and a Mart both famous 13 c. Gazith was a famous Council-room where the Sanhedrim sat when they left that they ceased to judge in Capital Causes p. 512 513. Why called Gazith c. p. 615. Gazith or the Council House what it was 1111 Gemini in the Zodiack put for Castor and Pollux 705 Genealogical Writings or Scrols shewing the true descent of Families for many Generations were preserved among the Jews 95 96 Genealogy Generations are sometimes dashed out in the Genealogical Accounts for good reasons 97 98 Genesaret the Country of Genesaret a most fruitful pleasant Country its length p. 71. Genesaret Sea or Lake of Genesaret placed without the Tribe of Naphthali by the Maps but within it by the Talmud p. 66. A Scheme of it and the places adjacent Page 307 308 Gentiles they were not to be helped or succoured by the Jews p. 425 426. The Gentiles did not only send Gifts and Sacrifices to the Temple but also used to come thither to worship p. 589 590. They were called Greeks by the Jews and why p. 704. Why Christ gave a Commission not before but after his Resurrection for the calling of the Gentiles p. 1123. Their raising from the death of sin is the first Resurrection p. 1234 to 1238. Some of them lost the opportunity and would not be raised when the rest were 1238 Gentile World was subject to vanity of Mind 708 Gerar had an affinity to Asealon 14. 15 Gergasa a City whence the Name 70 Gergasens their Country was of broader extent and signification than the Region of the Gaderens 340 Gerizim whether over against Gilgal or not 79 80 Gerizim Mount its situation 505 Gezar is now called Gadara 69 Gibeah was Saul's Town c. 41 Gideon Sampson and Jephtha their failings what 1215 Gift to leave the Gift before the Altar what it was p. 143. Gift put for a thing dedicated devoted or vowed away 200 201 Gift of Tongues it was general upon all the Disciples 643 Gift Spiritual and Extraordinary with the enjoyment of the Holy Ghost only bestowed on Ministers p. 1156. Whether every one that had Giftâ— had all the Gifts given by the Apostles 1157 Gihon was the same with the Fountain Siloam 25 Gilgal what place it was supposed to be whether Galilte 80 Gilead Mount Gilead what 373 374 Girdle the Talmudick Girdle of the Land under the second Temple what p. 3. Girdle of the City i. e. the Hills Gates and Walls that went round it 26 to 28 God acteth not any of his Attributes according to the utmost extent of their Infiniteness proved by many instances p. 1036. Dependance upon God for Lite and Being is to be owned and acknowledged by all good Christians p. 1205 1206 1207. God requires some Tribute of Men for their Preservation p. 1208. How God preserves all Men alike and yet not all alike p. 1213. God's extraordinary Actings are for the magnifying of his own glory p. 1276. God made Heaven and Earth and wherefore he made them 1321 1322. Why he made the World seeing he will spoil it in time p. 1322. He created all things in six days and why not in a moment 1322 Godliness how sadly Satan cheats Men when they become enemies to it 1177 1178 Gog understood of the Grecian Empire p. 512 513. Gog and Magog what is meant by them 1173 1174 Golan a City whence is Gaulonitis 81 Golden Calf the Jews say the punishment of the sin of it descended to the following Generations 671 Good a thing good in it self is not utterly to be extinguished because another used it ill 1138 Goph or Guph a place where the Jews did suppose that Souls did Pre-exist 569 Gophna situate in Judea oft spoken of 51 52 Gospel Dispensation was begun by the Preaching and Baptism of John 331 Gospel Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. Why the Gospel is called the Truth p. 1187. It s greatest enemies are those that had once profest it p. 1188. What Instruments and Machinations they use for the opposing of it p. 1188. Who are the great resisters of the Gospel p. 1189. Why God permits wicked Men to resist the Gospel p. 1190. It was the Chain which Christ tyed the Devil with 1233 Grace saying Grace before meat if the Jews sat then every one said Grace for himself if they did lye then one said Grace for all Page 256 257 Grace Common Grace is Gods ordinary way for working Saving Grace p. 1048. The difference between Common and Sanctifying Grace p. 1157. Grace to mankind magnified 1304 1305 Grandure wordly Grandure and riches countervail nothing with God 1210 1211 1212 Greek in Greek was the New Testament writ because the Jews were to be rejected immediately and the Gentiles to be called to the faith and the Greek was the Gentile Language 101 to 104 Greek Interpreters their boldness in adding to the Scripture taken notice of p. 666 667. Sometimes they gave a sense of their own upon the Hebrew Text and very often used Greek words very different from the Idiom of the Greeks 711 712 Greek Tongue rejected by the Jews to their great disadvantage 661. Greek and Hebrew Tongues both native to some Jews p. 661. Why the Greek Tongue was dispersed over most of the World in our Saviours time 1145 Greek Version the Hebrew Text added to by the Greek Version p. 707. Some would have the Hebrew Bible corrected by the Greek Version and contend that these Interpreters were inspired p. 710 711 712. Greek Version in what value among the Jews it s not an acurate pure Version even the Jews being Judges 807 808. Objections answered p. 808 809. Whence not the Greek Version but the Hebrew Text was read in Synagogues of the
to fiction and fabulous stories p. 1142. Four causes from whence these fictions proceed p. 1142 1143. Pious fraud is one cause of the falsities of this sort of History 1143 Holiness of a place computed to the foundation when the superstructure was gone 540 Holy Ghost how he went away from the Jews and when he returned p. 561. The Holy Ghost in his extraordinary Gifts and Tongues could only be communicated by the Apostles 680 Honey Wild Honey God gave the people of Israel a Land flowing with Milk and Honey Honey not from Bees but from Palm and Figtrees vast quantities p. 297 298. Honey from Figs fallen on the ground so thick as to be up to the ankles 297 325 Hosannah what p. 223 224. It was sung by the Children in the Temple 225 Houses among the Jews the lower Rooms entred by the Door the upper Rooms on the outside 334 Humane Inventions less dangerous to be brought into Divine Worship under the Jewish Law than under the Gospel and why 1038 Humane Learning is exceeding useful nay exceeding needful to the expounding of Scripture p. 1033. Two objections of those that deny this proposition answered 1034 Hyperbolus used for a litigious Fellow 459 Hypocrisie is hiding iniquity with its punishment 236 Hyssop several sorts of it and one with stalks like Canes or Reeds 617 I. JABNEH and Jamnia the same famous for an University and the Sanhedrim sitting there Page 15 16 Jacob why God wrestled with him and sought to kill him 1066 Jambres and Jannes who and whence the Names 1185 1186 Idolatry set up by the Jews only before their Captivity into Babilon p. 1113. It is an abominable and senseless wickedness p. 1312 1313. How God is jealous against Idolatry p. 1314 1315. Baal changed in the Names of Men into Bosheth which signifies shame in detestation of Idolatry Page 1315 Idols among the Jews it was held Religion to reproach Idols p. 188. The most ignominious Name given Idols was Zebul i. e. Dung or Dung-hill p. 188 189. The worst Idol or Devil was the Prime p. 189. Idols how rendred by the Lexicographers They are figments of humane mistake p. 763. Some Jews held that Idols might be bowed unto or worshiped 763 Idumea Jewish Idumea what 4 Idumea or the Land of Edom is not the same in the New Testament with that in the Old being swallowed up under the Name of Arabia but under the New Testament it was got into Judea 290 292 to 297 Jealous God what it signifies and why God is so called 1313 1314 Jealous Jealousie Zeal and Zealous are comprehended under the same word in the Hebrew what they are 1314 Jechonias who and what is said concerning him 98 99 Jeptha Gedeon and Sampson their failings p. 1215. Jephtha's vow how to be understood whether he did or did not sacrifice his Daughter 1215 to 1218 Jeremy put for Zachary in the Gospel is no fault but a thing known and received by the Jews 265 Jericho the Country of it and the situation of the City with its distance from Jerusalem p. 43 44. It was after rebuilt the next City to Jerusalem for grandure rare Schools and a Royal Palace The Men of Jericho famed for six things p. 44 45. Some Miscellanious matters belonging to the Country about Jericho 46 Jerusalem once called Salem being compounded of Jireh and Salem and why Under what Latitude It was holy above other Cities there were no Gardens in it c. p. 20 to 22. The parts of Jerusalem p. 22 to 24. It had in it Acra Bezetha and Millo p. 24. It had many Hills in it p. 22. Memorable places in it were the several Streets the ascent to the Temple some Courts Pools Stones c. p. 34 35. The Streets of Jerusalem were swept every day and Money found there in the time of Feasts were called Tenths or Tithes so also what was found at any time p. 303. The reason of the destruction of Jerusalem gathered out of the Jewish Writers and out of the Scriptures p. 468 c. The destruction of Jerusalem and the Jewish State is described as if the whole frame of the World was to be dissolved p. 626 1073 1074 c. The destruction and conflagration of Jerusalem was an assurance of the judgment to come p. 1104 1119. It was set forth in Scripture in terms seeming to mean the last Judgment p. 1104. The last days of Jerusalem are characterized in one regard for the best in another for the worst of times p. 1179. New Jerusalem what it is not and what it is and where to be found 1197 1198 Jeshana a City just by Zippor 75 Jesus Christ Christ is added to Jesus in numberless places of the New Testament to shew that Christ was the true Saviour and that Jesus was the true Messias p. 96. Jesus Christ is called the Son of David a common term in the New Testament and Talmudick Writings for the true Messias p. 96 97. Jesus of Nazareth mentioned in the Talmud p. 476. Why Jesus was more opposed than John the Baptist with the reason of it p. 653. The Testimony concerning Jesus found in Josephus not proved to be the writing of Josephus yet proved from Scripture to be true concerning Jesus p. 653 654. Jesus the true Messias some testimonies of his being so p. 740. The false Logick of those who are for no Rulers or Magistrates over them but King Jesus refuted 1060 Jew a Jew was not to have an inward Conversation or Friendship with a Gentile Page 751 Jewish Nation whether as to the more general part of it it was not rejected and blinded before Christ came into the World p. 709. The Jewish State the destruction of it is described as if the whole frame of the World was to be dissolved 626 Jews how far lawful or unlawful for them to eat of the victuals of the Samaritans p. 538. Their Mother Tongue was the Chaldee Language from their return out of Babilon p. 545. Their cruelty p. 663. It was very great destroying two hundred and twenty thousand Greeks and Romans at one time feeding on their flesh eating their bowels besmearing themselves with their blood and covering themselves with their skins c. p. 686 c. They also in Egypt and Cyprus destroyed two hundred and forty thousand Men in a most Barbarous manner p. 686 687. The Jews fasted on the second and fifth days in the week whether imitated by Christians p. 685. They were not to be beholden to the Heathen p. 764. Jews and Hellenists distinguished with the reason of the distinction p. 798. The Jews themselves expected that the Messias should raign amongst them a thousand years p. 1057. They thought the Law was to restrain and bind the outward Action only not regarding the inward thought p. 1097. Jews and Romanists how they may be said to be yoak-fellows p. 1110. They were permitted by the Romans their Governors to live by their own Laws and Religion p. 752 1111. How they
a time sheweth his doubting to be the more and the appearing of an Angel when such apparitions were as rare as Miracles should have made it to have been the less For after the death of Zachary and Malachi and those later Prophets the Holy Ghost departed from Israel and went up and ceased to exhibite his familiarity among them in Vision Prophesie and the work of Miracles So that this apparition of the Angel and this sign given to Zachary and wonders done in the birth of the Baptist were as the very entrance and beginning of the restoring of those gifts and the very dawning to that glorious day of such things as was now to follow For I am old The very same was the doubt of Sarah Gen. 18. 12. And here first the distrust of Zachary doth shew the more in that he that was a Priest and should have instructed others was himself to seek in one of the first elements and Catechistical principles of Religion concerning the Almighty power and All-sufficiency of God Secondly The very place where the message came to him being the place of Gods immediate Oracles and the time being the time of his praying and who could have wished for a better return of his prayers Do aggravate his unbelief Ver. 19. I am Gabriel It signifieth A man of God being taken in the same form of construction with Malchizedek He breaketh out to utter his name which Angels at other times and it may be himself had refused to do because he would recal Zacharies thoughts to the book of Daniel and convince his hesitation by that very Scripture Dan. 9. That stand before God That is that minister to him as Dan. 7. 10. 1 Sam. 16. 22. 2 King 5. 25. c. Therefore those that from this phrase would collect that Gabriel is an Arch-angel or one of the prime order of Angels do build but upon a very sandy foundation Ver. 20. Behold thou shalt be dumb The sign given is in Zachary himself and not in any thing without him partly because his doubting arose from the consideration of himself and partly that he might carry about him a punishment for his diffidence as well as a sign for his confirmation Now his punishment was twofold deafness and dumbness both for because he had not hearkned to the Angels speech he was struck deaf and because he had gain-said it he was made dumb For first the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Syrian rendreth it do signifie both deaf and dumb And secondly in ver 62. it is said They made signs to him which had not needed if he could have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This latter clause of the verse might not unfitly be rendered thus Thou shalt be dumb c. until the day that these things for which thou hast not believed my words shall be performed And thus is his dumbness limited or extended the clearer till the accomplishing of the things of which he doubted Ver. 22. He could not speak to them The Priest at the dismission of the people when the service of the Temple was finished was to pronounce the blessing in Numb 6. 24 25 26. Which when Zachary is now to do he is speechless and cannot perform it for the Levitical Priesthood is now growing dumb and he that was to bless indeed namely Christ is near at hand Ver. 23. Assoon as the days of his Ministration were accomplished The dumb and deaf Priest officiateth in that service which the lot had cast upon him a certain time either more or less after he was faln under this double imperfection For first neither of these are named among those defects and blemishes that secluded from the service in the Sanctuary Secondly The Priesthood of the Law consisted mainly and chiefly of manual actions or offices for the hands as offering sprinkling waving and such others to which sense the Targums expound The works of Levies hands Deut. 33. 11. and so it might the better â—e speechless But the Ministry of the Gospel cannot admit of dumbness because it consisteth of Preaching and for that purpose was furnished and indowed at the beginning and entrance of it with the gift of Tongues Ver. 24. Elizabeth hid her self saying c. This her retiredness and hiding of her self proceeded partly from devotion and partly from respect of the child that she had conceived For the words or thoughts that proceed from her at this her retiring must needs shew the reason why she did it Now she said Because the Lord hath done thus to me when he looked upon me to take away my reproach where two distinct things are plainly remarkable First Gods taking away her reproach by giving her a child after so long barrenness this is not the thing that she hideth for but Secondly His dealing thus with her when he would take that reproach away as to Thus Emphatical and giveth a clear resolution of this place which hath scrupled many into strange and harsh expositions for not observing it as that she should hide her self for fear that she should not prove with child Others that she did it for shame lest she should be reputed lascivious for being with child c. Judicet lector give her such a child that was to be of so eminent a calling and so great a Prophet And for this it was that she betook her self to this retiring and reclusiveness partly that she might ply her devotion so much the closer upon so great a benefit and chiefly that she might sequester from all occasions of uncleanness or defiling since she carried one in her womb that was to be so strict a Nazarite As see the like Judg. 13. 14. Vers. 26. And in the sixth month This sixth month from the conception of the Baptist was the tenth month of the months of the year or the month Tabeth which answereth to part of our December the time at which a long error hath laid the nativity At the very same time of the year Esther another Virgin had been promoted to honour and royalty by Ahashuerus Esth. 16. 17. Unto a City of Galilee Out of Galilee ariseth no Prophet the Jews said once in the scorn of our Saviour slanderously and very falsly Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonah of Gath Hepher 2 King 14. 25. in the Tribe of Zebulon Josh. 19. 13. And in Galilee was much of the converse of Elias but especially of Elisha at Shunem 2 King 4. 8. in the Tribe of Issachar Josh. 19. 18. And all these three famous Prophets of the Gentiles And no place could be fitter for the bringing forth of Christ and his Apostles that were to be the Converters of the Gentiles then Galilee of the Gentiles Nazaret See 2 King 17. 9. the tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a watch-tower on the top of a steep
hill Luke 4. 29. Nazaret in the Arabick Tongue signifieth Help in the Hebr. a Branch by which name our Saviour is called Esa. 11. 1. Vers. 27. To a Virgin Rabbi Oshua the Son of Levi said Israel was comforted in a Virgin as saith Jeremy The Lord â—roateth a new thing in the earth A Virgin shall compass a Man Jer. 31. 21. Beresh Rabb See also Lyra and Gloss. intenlin in loc Vers. 28. Highly favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used by the Greek Scholiast in Psal. 18. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word from which it is derived in Ephes. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which let the indifferent Reader view and judge of the propriety of our English translation here in comparison of the vulgar Latine The Virgin had obtained the highest earthly favour that ever mortal did or must do to be the mother of the Redeemer and the Holy Ghost useth a singular word to express so much Superstition is ever too officious but it hath shewed it self more so to the Virgin Mary then to any other For as it hath deified her now she is in Heaven so hath it magnified her in all her actions while she was upon the earth So that no relation or story that concerneth her but it hath strained it to the utmost extremity to wring out of it her praises though very often to a senseless and too often to a blasphemous issue As in this story of the annuntiation there is not a word nor tittle that it thinketh will with all its shaping serve for such a purpose but it taketh advantage to patch up her Encomions where there is no use nor need nor indeed any truth of and in such a thing This word that is under hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears the bell that ringeth lowdest with them to such a tune For having translated it in their vulgar Latine Gratia plena or full of grace they hence infer that she had all the seven gifts of the Spirit and all the Theological and moral vertues and such a fulness of the graces of the Holy Ghost as none ever had the like Whereas first The use of Scripture is when it speaketh of fulness of grace to express it by another phrase as Joh. 1. 14. Act. 6. 5. c. Secondly The Angel himself explaineth this word in the sense of our translation for favour received and not for grace inherent Vers. 30. Thou hast found favour with God Thirdly And so doth the Virgin her self also descant upon the same thing throughout her Song Fourthly Joseph her husband suspected her for an adultress Matth. 1. 18. which he could never have done if he had ever seen so infinite fulness of grace in her as the Romanists have spied and he was the likelier to have espied it of the two Fifthly Compare her with other renowned women and what difference but only this great favour of being the mother of the Messias They had the spirit of Prophesie as well as she they had the spirit of sanctification as well as she and she no more immunity from sin and death then they Sixthly She was one of the number of those that would have taken off Christ from preaching Mark 3. and this argued not such a fulness of grace Seventhly See Jansenius one of their own side expounding this word according to our reading of it in loc The Lord is with thee Many understand this of the Incarnation it self or of the Lords being in her womb Whereas first This is to take a common manner of speech out of the common manner of interpreting it Secondly The Lord was not at this very instant come in that manner into her womb But the words only mean the Lords being with her in regard of that favour and respect which he was about to shew her as Judg. 6. 12. And this among other things sheweth how senseless Popery is in its Ave Maries using these words for a Prayer and if occasion serve for it for a charm As first Turning a Salutation into a Prayer Secondly In fitting these words of an Angel that was sent and that spake them upon a special message to the mouth of every person and for every occasion Thirdly In applying these words to her now she is in Heaven which suited with her only while she was upon Earth As first to say full of grace to her that is full of glory And secondly to say The Lord is with thee to her that is with the Lord. Blessed art thou among women Not above but among them See Gen. 30. 13. Judg. 5. 24. Vers. 29. And when she saw him So readeth the Syrian Arabick and generally all other translations but only the vulgar Latin that swarving as it is to be suspected wilfully from the truth of the Original that hereby there might be the greater plea and colour for the Virgins familiarity with Angels Whereas indeed apparition of Angels till this very occasion to Zachary and the Virgin was either exceeding rare or just none at all What manner of salutation c. Judge how Superstition straineth the Text to the Virgin Maries praises when it infers from hence that she had never been saluted by a man in all her life before An opinion and gloss not worth the examining Vers. 31. Behold thou shalt conceive c. From Esa. 7. 14. the Angel giveth her to understand that she is the Virgin spoken of in that place and of her apprehension of this ariseth her question Vers. 4. And shalt call his Name This followeth the same Prophesie still and is one of the significations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it hath more then one For first it denoteth the third person feminine as Deut. 31. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is to be taken in that Prophesie And she shall call his Name Immanuel Secondly It betokeneth also the second person as the Chaldee the Lxx and the other two Greek translations render it and the Angel here And thou shalt call Thirdly It is also applied to the third person plural as in the Greek Matth. 1. 23. and in the Chaldee Esa. 60. 18. Jesus The same with Jehoshua in Hebrew as Act. 7. 45. Heb. 4. 8. and Joshua in Chaldee Ezra 2. 2. These were two renowned ones before the one whereof brought the people into Canaan after the death of Moses and the other that brought them thither out of Babel and so were both lively figures of our Jesus that bringeth his people to the heavenly Canaan Vers. 32. The Son of the Highest From 2 Sam. 7. 14. as it is explained Heb. 1. 5. the Angel now draweth the Virgin to remember that glorious promise made to David as the words following concerning an eternal Throne and Kingdom do evince and upon the rumination upon that to reflect upon her self and to consider that she was of the seed of David and so he leadeth her on by degrees to believe and
Coesarea Strat. It was situated at the Springs of Jordan the less not far from Lebanon within the Jurisdiction of Tyre and Sidon in the Midland Phaenicia and was a Decapolitan City Josephus saith it was also called Panias from the place adjoyning call'd by that name to which perhaps the name Remphan may relate Acts 7. 43. because of the Idolatry or Calf that continued longer here than at Bethel Eusebius saith here was to be seen the Statue of the Woman cured by Christ of the Bloody Issue but that Cure was rather wrought at Capernaum Vol. II. Pag. 63 172 312 317 673. Câ—â—in There is a City Cain placed in the Maps not far from Carmel and in the Dutch Map of Do et with the Picture of one Man shooting another with this Inscription Cain was shot by Lamech Gen. 4. a place obscure by the various Opinions of Interpreters but Do et hath chosen the worst of all v. II. p. 330 Callirhoe Vid. Lasha Cana There were several Towns of this name 1. In Asher Josh. 19. 28. call'd by St. Hierome Cana the Great and may be call'd Cana of the Zidonians 2. In the North part of the Lower Galilee and dividing it from the Upper This seems to be the same with Caphar-Hananiah This our Author once thought to be the Cana Joh. 2. 1. But last of all he supposed it to be 3. Cana the Less or of Galilee to distinguish it from the other which was situated where Jordan flows into the Lake of Genesareth over against Julias Betharampta and was saith Josephus a Nights Journey from Tiberias and as far from Capernaum as the length of the Lake This was the abode of Nathaneel and of Simon who probably was from hence called the Canaanite 4. in the Tribe of Ephraim Josh. 16. 8. 17. 9. which was Cana of Ephraim v. I. p. 541 742. v. II. p. 81 309 497 498 624 Vid. Chorazin Canaanites The Scripture doth not call all the Sons of Canaan by that name as the Arvadites c. that inhabited Phoenicia and a great part of Syria but where their Coasts end toward the South there the Canaanites began and they are sometimes reckoned as a particular Nation sometimes as including all the seven Gen. 10. 18 19. Deut. 7. 1 c. When particular it respects that part of the Northern part of Canaan which Canaan himself with his first-born Sons Zidon and Heth inhabited Hence Jabin King of Hazor is called King of Canaan Judg. 4. 2. that is of the Northern Coast of the Land of Canaan But when it s a general name it includes all from Sidon to Gerar and Gaza Gen. 10. 19. v. II. p. 202 328 Canatha accounted a Decapolitan City by Pliny v. I. p. 645 Capernaum Perhaps the Capharnome of Josephus It s uncertain whether the name be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former denotes pleasantness the later comfort The Oriental Interpreters write it the later way Caphar Nachum It was situated near to the Sea of Genesareth in the Country of Genesaritis Matth. 14 34 c. and whereabouts the Tribes of Zabulon and Nephtali met Matth. 4. 3. between Taricheae and Tiberias and from the later about two miles This was the Town of Christs supposed Father Joseph and where he himself dwelt Near to it was a Fountain of the same name and the Custom-house where they gathered a Tribute of those that passed over and where Matthew was And the Mountain where Christ chose the twelve made his Sermon Matth. 5. and its likely where he met his Disciples after his Resurrection Vol. I Harm N. T. SS 3. 272. pag. 455. v. II. p. 72 197 308 496 624 There was another Capernaum mentioned by Gul. Tyrius that lay upon the Coast of the Mediterranean Sea not far from Tyre v. II. p. 496 Caphar Achum not far without Jerusalem v. II. p. 50 Caphar Hananiah or Caphar Hanan was in the uppermost Border that divided the Upper and Lower Galilee and 16 miles from Zippor and where the plenty of Syâ—amines began It may seem to be the same with â—eâ—hshan or rather Cana of Galilee it agreeing with it in its situation Vol. II. Pag. 56 58 497 Caphar Lodim A Village in the Vale of Saron between Lydda and the Sea and was so called because some people of Lydda were always there It was reckoned without the Land v. II. p. 18 Caphar Shichin was 4000 Cubits distant from Arumah and not fâ—r from Caphar Hananiah There was a City Shichin destroyed for Magical Arts. v. II. p. 51 58 76 Caphar Sigana in a Valley next to Beth. Rimmah c. noted for the best Wine v. II. p. 50 Caphar Uthni from Caphar Hananiah 32 miles from Zippor 16 miles v. II. p. 58 Cappadocians are those chiefly who are bounded Southward with that part of Cilicia that is called Taurus Eastward by Armenia and Colchis and other interjacent Countries saith Strabo The Greek Interpreters render Caphtorim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappadocians v. II. p. 312 693 Carchemish by Euphrates 2 Chron. 35. 20. v. I. p. 117 Caria A Province of Asia the Less nearer Greece than Lycaonia v. II. p. 693 Carmel rather a Mountainous Tract than one Mountain containing almost the whole breadth of the Land of Issachar and part of Zabulon but had one top more eminent than the rest which had a Town on it called Ecbatane and where probably was the Oracle Vespasian consulted The Foot of it was washed by the Sea v. II. p. 59 Casius Mountain lies nearer Pelusium than the Eruption of Sirbon doth and not as the Maps farther from it It s from Pelusiâ—m 40 miles from Ostracene 26 miles from Sirbon 28 miles From hence the Country near it was called Casiotis which was the Country of the Amalekites v. II. p. 9 291 Celo-Syria or Coelo-Syria had 17 Tetrarchies saith Pliny It was so call'd because it was placed betwixt the Mountains of Libanus and Anti-Libanus for that was properly Coelo-Syria saith Strabo Others as Ptolomy extend it much farther vid. Bonfrer v. I. p. 453 Cendevia flows at the Root of Carmel and out of that the River Beleus So Pliny v. II. p. 59 Chabor 2 King 17. 6. whither the ten Tribes were carried There is a River Chaboras in Mesopotamia v. II. p. 800 Chabul was a Country in the Northern part of Galilee where the twenty Cities were that Solomon gave to Hiram King of Tyre 1 Kings 9. 11. Chabul say the Talmudists signifies a Land that bears not fruit or that is dirty and in the Phaenician Tongue that which pleaseth not The 70 Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bound or coast taking the modern Name instead of the old It contained Cities of a mixed Jurisdiction viz. forbidden as Nâ—bâ— c. permitted that is as to Tith as Tsur Tsezar c. v. II. p. 311 312 313 Chabul A City destroyed for discord say the Jews v. II. p. 51 Chakrah A fortified