deliverance to Ebed-melech Now this passage is laid after the Story of the taking of the City though Jeremy prophesied it before because when the Holy Ghost hath shewed the safety of Jeremy in the destruction he would also shew the safety of Ebed-melech according to Jeremies Prophesie 2 KING XXV vers 2. to vers 20. 2 CHRON. XXXVI vers 17 18 19 20 21. JEREMY XXXIX vers 2. to vers 15. And LII vers 5. to vers 28. IN the fourth month of this eleventh year of Zedekiah which was the month Tammuz on the ninth day of the moneth much about our Mid-summer day there is no more provision left and the City is broken up Zedekiah and the men of war get away by night but Zedekiah is overtaken near Jericho ere he could reach the foords of Jordan and brought to Nebuchad-nezzar and judgment passed upon him c. And he that would never see the danger now seeth the Judgment and his eyes are put out In the fifth moneth the seventh day of the month Nebuzaradan fireth the Temple and Jerusalem about the 23 of our July captiveth the remnant of the people leaving only some for husbandry over whom he maketh Gedaliah Governor and carrieth away all the Vessels of the House of the Lord and the two brazen pillars that stood before it In reckoning the height of the two Pillars Jachin and Boaz there is some difference and difficulty for in 2 Kings 25. 17. It is said The height of one Pillar was eighteen cubits And so 2 King 7. 15. and Jer. 52. 21. But in 2 Chron. 3. 15. it is said He made two Pillars thirty five cubits high And in that very verse it is said the Chapiter that was on the top of each of them was five cubits And so 2 King 7. 16. and Jer. 52. 22. But in 2 King 25. 17. it is said The height of the Chapiter was three cubits Solution 1. Of the difference in the former reckoning the reason is this because the Book of Kings and Jer. 52. 21. reckon the height of each Pillar distinct and say plainly they were eighteen cubits high a piece But the Book of Chronicles reckoneth the measure of them both joyntly together and saith they were five and thirty cubits long that is both together were so long and severally they were seventeen cubits and an half a piece Now the half cubit that is reckoned above when it is said they were eighteen cubits high a piece was taken up within the Chapiter for the Chapiter being a long massey piece of brass set upon the head of the Pillar the Pillar must needs be let in something into it as a tenon into a morteise to make it fast and so it was half a cubit so that the Pillar was eighteen cubits high but it was only seventeen cubits and an half appearing 2. The difference of the second accounting viz. of the height of the Chapiter one Text saying it was three cubits high and the other five ariseth from this That the Chapiters themselves were five cubits high a piece but there was net work wrought about them at their bottom which stood as a Crown about them on the top of the Pillars that only three cubits of the plain Chapiter could be seen In this captivity was Seraiah the father of Ezra taken and slain 2 King 25. 18. Ezr. 7. 1. he was the High Priest and he and Zephaniah the second Priest or Sagan came to an end as fatal as Hophni and Phinehas had done at the ruine of Shiloh Were Ezra never so young now yea were he now in his mothers womb yet must he needs be very aged when he cometh up to Jerusalem so long after the captivity Ezr. 7. we shall judge of this by then we come there The Book of the LAMENTATIONS UPON this sad misery befallen Jerusalem Jeremy composeth the sad ditty of his Lamentations bewailing its case most dolefully but withal most elegantly For all the Chapters in this Elegiack Book the fifth or last excepted are alphabetical or every verse beginning in order with the Letters of the Alphabet and the third Chapter doing it three times over Only in all the Alphabets but that of the first Chapter there is a dislocation of the two letters ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Ain and Pe For whereas Ain should properly be set before according to the constant method of the Hebrew Alphabet it is not so here but Pe set before and Ain after The Prophet by this alteration of the letter ãâã ãâã ãâã ãâã ãâã Ain which in numbers denoteth seventy aiming as it may be well supposed to hint the seventy years that this desolation of Jerusalem to which it was now come should last JEREMY XL. to vers 9. NEBUZARADAN bringeth all his captives to Ramah then was a sad voice heard there of lamentation weeping and mourning as Chap. 31. 15. Matth. 2. 18. and from thence he inlargeth Jeremy from his Manicles not which he had put on him but which the Jews had put on him in the Court of the Prison and dismisseth him to go to Gedaliah or else whither as he pleased Then the Word of the Lord cometh to him and directeth him to go to Gedaliah 2 KING XXV vers 20. 21. And JEREMY LII vers 26 27 28 29. THE continuance and connection of the Story here is to be conceived thus That Nebuzaradan when he fired the Temple and captived the City in his return towards his Master maketh a Rendez-vouz at Ramah as in the Sections preceding and there disposeth of some of his Prisoners particularly of Jeremy for inlargement and then he goeth forward to his Master to Riblah whither when he bringeth his Captives Nebuchad-nezzar slayeth seventy two of them This number is considerable by reflexion upon the seventy two that were first chosen Numb 11. 26 27. And because we may the rather observe this there is a difference of the account of the Book of Kings from Jeremy The Book of Kings saith that Nebuzaradan took away from Jerusalem Seraiah Zephaniah three Porters a chief Officer over the Army and the chief Secretary of the Army five men that were near the King and sixty men of the Land that is five out of the Temple two out of the City five out of the Court and sixty out of the Country and brought them to Riblah and there the King of Babel slew them Now Jeremy agrees exactly in all the account but this that he saith he took away seven men that were near the King which he did indeed but slew but five of them for the other two Jeremy and Ebedmelech were delivered Now of their Story the Penman hath given you account before and therefore when he saith here that all these were taken at Jerusalem and slain at Riblah he himself had been the interpreter there how to understand it suitable to the relation in the Book of Kings Jeremy in vers 28. 29. reckoning the men that Nebuchad-nezzar carried away
under Heaven but only of the Corn that grew in the Land of Israel 2. Walled Cities were more holy than the rest of the Land For 1. Lepers were not suffered to be in them but were turned out 2 Kings 7. 2 3. and this their turning out was called e e e Maymon in hiath Mikdash per. 3. ãâã ãâã ãâã ãâã ãâã Shilluah and it may be possibly the fountain Siloam took its name from such a thing it being without the City a place whither such poor creatures were sent 2. A dead body carried out of the walls might not be brought in again ãâã ãâã ãâã ãâã ãâã they might carry it up and down in the City as they thought good but if it were once carried out of the gates it might not be brought in again 3. A dead corps was not to be buried within the walls Luke 7. 12. And none saith f f f Avoth R. Nathan per. 34. Rabbi Nathan were buried within the walls of Jerusalem but the Kings of the house of David and the Prophetess Huldah 3. Within Jerusalem was holyer than within any other walled City for g g g Rambam in Kelim per. 1. there they might eat the Peace-offerings the first fruits and the second tithe which they might not eat in any City else whatsoever And there alone while Jerusalem was theirs did they eat the Passover 4. The mountain of the Temple was more holy than Jerusalem for ãâã ãâã ãâã ãâã ãâã Men or Women that had Issues or Fluxes and Women that were unclean in their menstruis and upon child-bearing might not come in thither yet such were in Jerusalem continually And the reason of this their restraint was h h h Maymon ubi supr because they made that unclean that either they sate or lay upon yea even the place where they stood which in this circumstance was a deeper defiling than defiling by the dead for a dead corps might if there were occasion be brought in hither as to save the dead body of an eminent person from violence and as they give the example of Moses carrying the bones of Joseph with him even within the camp of Levi but one of these unclean persons might not come in here 5. The ãâã ãâã ãâã ãâã ãâã chel or alley was holyer than the mountain of the House for strangers and those that were defiled by the dead might not come within it which they might do into the other By strangers here we are not to understand Proselytes that were circumcised and baptized for they were as Israelites to all purposes but strangers were such as were of other Nations that were not come to that conformity with the Jews in Religion were they Proselytes of the gate or were they strangers in the most proper sense For we shall observe hereafter that even Gentiles unproselyted yea while they were yet Idolaters might and did sometimes bring their offerings to the Temple and so might come into the mountain of the House and hence that is ordinarily called among Christian writers The Court of the Gentiles But though they might come within the mountain of the House yet might they not enter into the chel upon pain of death which was signified to them by inscriptions upon pillars at the entrance into it as is observed in its place And from hence rose that tumult against Paul Act. 21. who being himself and four others attending upon their purification in the court of the Women shaving their heads and burning their hair in the Nazarites room and doing what was to be done by those whose vow was out an bubbub ariseth upon supposal that one of the four had been a Gentile namely Trophimus an Ephesian whom they had seen walking with Paul in the City and indignity was taken at this as if Paul had brought in a stranger within the ãâã ãâã ãâã ãâã ãâã chel 6. The Court of the Women was more holy than the ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã Tibbul iom might not come in thither that is whosoever was defiled with such an uncleanness as required his washing and his Sun going down before he was clean though he had washed yet if the Sun were not set he or she might not come in there 7. The Court of Israel was more holy than the Court of the Women i i i Id. ubi supra Kâlim per. 1. for ãâã ãâã ãâã ãâã ãâã they might not enter into it that were indeed acquitted from their uncleanness but had not as yet their atonement made for their purification k k k Id. in Mechosere capparah per. 1. There were four sorts of these the Leper a man that had an Issue a Woman that had had been in her Separation and she that had born a Child l l l Ioseph de bell â cap. 14. As for the Women they might not go into the Court at all m m m Tosâpheta in Erachim per. 2. unless it were when they brought a sacrifice but men who were capable of going in at other times yet might they not enter the Court in this condition till their atonement made 8. The Court of the Priests was more holy than the Court of Israel for no Israelite might come in there but upon necessity and that was in these three occasions n n n Piskâ Tosâph ad Mid. either for the laying of his hands upon the head of the sacrifice to be slain or for slaying of it or for waving of some part of it being killed 9. Between the Porch and the Altar was more holy than the lower part of the Court for even no Priest might come there that had a blemish or bareheaded that is without his bonnet or without his vail for they used the covering of their heads as one most solemn rite in their greatest devotions as shall be shewed afterward 10. The Temple was more holy than that because none might go in thither unless with washed hands and feet which up and down the Court they might more tolerably do with both unwashed if they did not meddle with some part of the service 11. The Oracle or within the vail was most holy of all because that none might go in thither but only the High-priest and that but one day in the year only Thus many risings and degrees of Holiness were in that Land and in these places now and many hundreds of years ago raked up in as many and many more degrees of misery difilement and desolation The blinded Nation despising the life and marrow of those holy things whereby these places received all their holiness and honour and so losing the things places and holiness it self The Jews do parallel Jerusalem and the Temple to the Camp of Israel in the wilderness and the Tabernacle in these proportions o o o R. Sol. in Kelâm per. 1. Maym. in Beth habbech per. 7. From the gates of Jerusalem to the mountain of the House was the camp
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned ãâã ãâã ãâã ãâã ãâã Almsdeeds by ãâã ãâã ãâã ãâã ãâã 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 Sâ Chrysostom hath such â 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
erected an Idol as it is said in the book Avodah Zarah In the corner looking North-East the Asmoneans hid the stones of the Altar which the Greeks had profaned with their Idols But whether these our Interpreters suppose Gad Javan to be that chamber where those stones lay hid laid up there by the Asmoneans when they repaired the Altar concerning which place see if you please the place in the Margin o o o o o o Middoth c. 1. hal 6. or whether they suppose it to be the place it self where the Idol stood enquire But how much space it was thence and what way they went from thence to Siloam I heartily wish they had told us They say only thus much of that matter That it was so much space as one might walk while a man twice bathed and twice dryed himself Being now in the Temple we cannot but take notice of a name of it usual among the Masters namely ãâã ãâã ãâã ãâã ãâã Birah that is as the Aruch explains it A Palace p p p p p p Ibid. hal 8. If a mischance in the night or a Gonorrhea happened to any Levite going forth ãâã ãâã ãâã ãâã ãâã he went down into a secret walk which led away under Birah or the Sanctuary to a Bath c. These things are related of the second Temple But elsewhere when it is disputed Whether men were better under the first Temple or the second Rabba determins it ãâã ãâã ãâã ãâã ãâã Birah may teach this which they had that lived before but they had not that lived after If by ãâã ãâã ãâã ãâã ãâã Birah is to be understood the Temple it self both they that lived before and they that lived after had it if some particular part of the Temple they that lived after had that also as appears from the places alledged But by the thread of the Discourse in the place quoted it seems that by ãâã ãâã ãâã ãâã ãâã Birah Rabbah understood not the Temple it self but the Glory of the Temple and those divine endowments of it The Heavenly fire The Ark Urim c. Which were present to the first Temple but absent from the second For presently they slip into discourse concerning the ceasing of Prophesie under the second Temple and the Bath Kol succeeding in its places The word ãâã ãâã ãâã ãâã ãâã is in Davids mouth 1 Chron. XXIX 19. ãâã ãâã ãâã ãâã ãâã to build the Palace for which I have made provision SECT VI. Ierusalem in Herodotus is Cadytis LET us also salute Jerusalem and that under its most glorious name The Holy City Herodotus points it out if we are not much mistaken under the name of Cadytis ãâã ãâã ãâã ãâã ãâã From q q q q q q Herodot in Thalia cap. 5. Phenice unto the mountains of Cadytis which is the City of those Syrians who are called Palestins That Jerusalem is pointed out by him under this name these things following perswade me I. It was commonly called ãâã ãâã ãâã ãâã ãâã Kedoshah Holy The Jewish mony wheresoever dispersed spake out this title of the City But now when it was very common in the Syrian Dialect to change ãâã ãâã ãâã ãâã ãâã Schin into ãâã ãâã ãâã ãâã ãâã Thau how easy was it among them and among other nations imitating them that Cadysha should pass into Cadyta and Cadytis as ãâã ãâã ãâã ãâã ãâã Chedasha New passed into ãâã ãâã ãâã ãâã ãâã Chadatha II. He compareth Cadytis to the great City of Sardis For ãâã ãâã ãâã ãâã ãâã From the City Cadytis as he goes on not much less than Sardis as I think But now there was no City at all within Palestine worthy to be compared with Sardis a most famous Metropolis in times past except Jerusalem III. These things also he speaks of Necho King of Egypt ãâã ãâã ãâã ãâã ãâã r r r r r r Id. In Euterpe cap. 159. But Necus joyning in a foot battle with the Syrians in Magdalus obtained the victory and after that took Cadytis the great City of Syria Which passage if it be compared with the holy story of Pharaoh Necho overcoming Josiah in the battel in the vale of Megiddo and disposing of the Jewish throne 2 King XXIII 33 34. it fixeth the thing beyond all controversy Herodotus goes forward ãâã ãâã ãâã ãâã ãâã From Cadytis the Sea Mart towns as far as Jenysus belong to Arabia From Jenysus onward to the Serbon Lake belong to the Syrians Words obscure enough especially which was the City Jenysus the Talmudists indeed mention ãâã ãâã ãâã ãâã ãâã Jenush among the Towns which they say are ãâã ãâã ãâã ãâã ãâã in the Consines s s s s s s Hieros Demai fol. 22. 4. but the situation does not agree But we will not pursue the matter in this place SECT VII The Streets of Ierusalem t t t t t t Pesachin fol. 7. 1. Mezia fol. 26. 1. THE Streets of Jerusalem were swept every day ãâã ãâã ãâã ãâã ãâã Hence The monies that were found in Jerusalem before those that bought Cattel are always tenths The monies found in the Mount of the Temple are ãâã ãâã ãâã ãâã ãâã prophane or common In Jerusalem on other days of the year they are common but in the time of the Feasts they are all Tenths But saith R. Shemaia Upon what reason is this When the Streets of Jerusalem are swept every day The Gloss writes thus They are always tenths both in the time of the feasts and in the time when there are no feals But monies found in the mount of the Temple were common even in the time of the feasts For it is supposed those monies fell from them or were lost in the mount of the Temple and thereupon they are common But why were they tenths in Jerusalem in the time of the Feasts And why is it not said that they had fallen from them there before the Feast as we say of the mount of the Temple Because the streets of Jerusalem were swept every day and if monies had been lost there before the Feast they who swept the streets had found them before But the mount of the Temple had no need to be swept every day for dirt and dust remained not there because the mount was shelving and moreover it was not lawful for any to enter there with his shoes or with dust on his feet I cannot omit what he saith besides Much of the flesh which was eaten at Jerusalem in the time of the Feasts was of the second tithes For scarce any one tarried there until he had eaten all his tithes but he gave the monies of the tithes either to the poor or to his friends in the City And for the most part with the monies of the Tithes they bought their thank offerings SECT VIII The street leading from the Temple towards Olivet u u u u u u Pesach fol. 26. 1. RAbban Jochanan ben Zaccai
apparent that Abram was born to Terah when he was a hundred and thirty years old and therefore must that passage Verse 26. And Terah lived seventy years and begat Abram Nahor and Haran be understood that he begat one of these as the like expression is Chap. 5. 32. Noah was five hundred years old and Noah begat Sem Ham and Japhet Haran was Terahs eldest son though named last as Japhet was Noahs Abram is named first because of his dignity and because the story was to fall upon him And so is it with Sem in that place CHAP. XII XIII XIV XV. World 2083 Sem 525 Arphaxad 425 Salah 390 Eber 360 Abram 75 THE PROMISE given to Abram in Haran after Abram 76 his fathers death On the 15 day of the moneth Abram 77 Abib or Nisan Exod. 12. 41. He journyeth that Spring into Abram 78 the land of Canaan and at or near Abram 79 mount Gerizim and mount Ebal he buildeth two Altars and taketh possession Abram 80 of the land by faith Famine driveth him into Egypt Abram 81 where the Blackmoor Egyptians are soon aware of the Abram 82 beauty of Sarai a white woman and she is taken into Abram 83 Pharaohs house but redeemed by the Lord himself plaguing the Egyptians A type of things to come upon her posterity and upon the Egyptians for their sake Abram returning Sem 534 Arphaxad 434 Salah 399 Eber 369 Abram 84 out of Egypt into Canaan again riches suffer not Lot and him to dwell together in unity they part asunder in the valley of Achor and Lot separateth from Abrams family and chooseth residence among the Sodomites to his own danger and detriment when he is parted Abram hath a full promise of the land and thereupon flits his habitation to Hebron a place of singular eminency in time to come Then Abram that hitherto had the land by promise hath it now by victory For Kedorlaomer of Elam the eldest son of Sem and so heir apparent to Canaan in Noahs prophecy being now in the fourteenth year of his reign over the Country and being provoked by the rebellion of the five Cities in the plain of Jordan he bringeth three Kings more with him and conquereth all the Canaanites both without and within Jordan as first the Rephaims under Lebanon the Zuzims in Amon the Emims in Moab the Horims or Hivites in the caves of Edom and all the Canaanites in Hazezon Tamar at the point of the dead Sea Then turn they into the land within Jordan and as they had subdued all the Countries from North to South without so now they do the like from South to North within but when they were come with all their spoil to the out-going of the land upon the North border Abram over-takes them and so their victories are become his Sem or Melchisedech observeth this dispensation of God and his devolving the land by so special a providence upon Abram and therefore he meets him in his return with bread and wine as a King and with a blessing as a Priest and passeth the possession of the land and of the blessing upon him Afterwards Abram hath the promise of an heir out of his own loins God maketh a covenant with him by sacrifice passing in the appearance of fire between the parts of the slain beasts and consuming them four hundred years affliction and sojourning of his seed are foretold CHAP. XVI World 2093 Sem 535 Arphaxad 435 Salah 400 Eber 370 Abram 85 ABRAM marrieth Hagar that he might compass the promise of having a son of his own body he being not yet informed whither by Sarai or no Hagar through Sarai's harsh dealing is forced to return towards her own Country but by the way seeth the God of vision ãâã ãâã ãâã ãâã ãâã and by him is instructed concerning the condition and name of the son in her womb and is sent back to Sarai again World 2094 Sem 536 Arphaxad 436 Salah 401 Eber 371 Abram 86 ISMAEL born the son of the bond-woman Abram 87 Ismael 1 born in the very latter end of Abrams eighty sixth year World 2096 Sem 538 Arphaxad 438 Salah 403 Eber 373 Abram 88 Ismael 2 ARPHAXAD dieth 438. years old read Gen. Abram 89 Ismael 3 11. 11 13. It is now 440. years since the flood for Abram 90 Ismael 4 Arphaxad was born but two years after it The Septuagint Abram 91 Ismael 5 makes him the father of Cainan which never was in being and yet is that followed by Saint Luke Chap. 3. 36. for special reason There be that suppose the Chasdim Abram 92 Ismael 6 or Chaldeans took their denomination from the last letters Abram 93 Ismael 7 Abram 94 Ismael 8 of Arphaxads name ãâã ãâã ãâã ãâã ãâã and this hath the more probability Abram 95 Ismael 9 because they are so called Chasdim Gen. 15. 7. before Abram 96 Ismael 10 Chesed which otherwise might have seemed to have given Abram 97 Ismael 11 Abram 98 Ismael 12 them their denomination was born Gen. 22. 22. CHAP. XVII XVIII XIX XX. World 2107 Sem 549 Salah 414 Eber 384 Abram 99 Ismael 13 IN this year these several occurrences came to pass Circumcision was instituted in the moneth Abib or Nisan and instituted in Hebron In which very place and at which time of the year John Baptist is born who brought in Baptism in stead of Circumcision Abram and Sarai have their names changed at the institution of Circumcision and Isaac is named before he is conceived Some three moneths after this the three Persons in the Trinity dine with Abraham and foretel the birth of Isaac again The Son and the Holy Ghost go down to Sodom but the first Person in the Trinity stayeth with Abraham and condescendeth to his prayer as long as he asketh Sodom and Gomorrah Admah and Zeboim destroyed with fire and brimstone Lot escapeth but loseth two of his daughters in the flames and his wife by lightning his other two daughters help to undo him Abraham denyeth Sarah again the son of the promise being now in her womb but she not yet to be discovered to be with child CHAP. XXI World 2108 Sem 550 Salah 415 Eber 385 Abram 100 Ismael 14 ISAAC born the son of the promise Abraham in Abram 101 Ismael 15 Isaac 1 the supernatural birth of Isaac fore-saw the supernatural Abram 102 Ismael 16 Isaac 2 birth of Christ and rejoyced Isaac was not so Abram 103 Ismael 17 Isaac 3 named Laughter only because of Abrahams joy for him Abram 104 Ismael 18 Isaac 4 but also for his joy in Christ John 8. 56. Your father Abraham rejoyced to see my day and he saw it and was glad World 2113 Sem 555 Salah 420 Eber 390 Abram 105 Ismael 19 Isaac 5 ISMAEL mocketh Hagar and he is cast out of Abram 106 Ismael 20 Isaac 6 Abrahams family From hence begin the 400 years Abram 107 Ismael 21 Isaac 7 mentioned Chap. 15. 13. Abimelech and Abraham make a Abram 108
by Othniel 3 Urim and Thummini who should first begin that expedition the success of Othniel 4 which beginning would have much influence to daunt or incourage the enemy Othniel 5 according as it should prove Judah the royal Tribe is chosen for that purpose Othniel 6 and Caleb the son of Jephunneh is general for that Tribe till his age and Othniels Othniel 7 prowess caused the command to devolve upon Othniel Simeon joyneth with Othniel 8 Judah in the expedition who was mingled with him in possession as Josh. 19. 1. Othniel 9 Civil wars among the Canaanites have made the way the easier for Israels victories Othniel 10 for Judah conquereth seventy Kings in the conquest of Adonibesek they bring this Tyrant before Jerusalem for the greater terrour of the Jebusites and there kill him and then they sack and burn that City This story of the taking of Jerusalem lieth in its proper place here for though the King of it had been slain in the field Josh. 10. yet was not the City taken nor it nor any other City fired in Joshua's time but only Jericho Ai and Hazor Josh. 6. 24. 8. 26. 11. 3. and therefore the eight Verse should be read And the children of Judah warred against Jerusalem and took it and smote it c. and not as if it had been done before Now the children of Israel had warred Hebron and Debir taken by Caleb and by Othniel Calebs uncle but younger then he and so are those words ãâã ãâã ãâã ãâã ãâã to be understood And Othniel the son of Kenaz a kinsman of Calebs younger then he took it For Othniel and Jephunneh Calebs father were brethren both sons of Kenaz see Numb 32. 12. and 1 Chron. 4. 13 14. Hebron and Debir had been taken by Joshua in the first or second year of his wars Josh. 10. 36 37 38 39. and about the seventh year of his wars he sweeps those places again of the Canaanites and Anakims that had swarmed thither again in the space between Josh. 11. 20. And when the land begins to be divided he allotteth Hebron unto Caleb as Josh. 14. Now ten or twelve years passed since that allotment and the publick service had been acting all this while for the dividing of the land and bringing every Tribe into its possession so that Caleb hitherto had had little leasure because of the publick or if he had leasure yet left to his own strength and forces which he can make a part and distinct from the publick he is too weak to work his own settlement and the Canaanites are still growing upon him till now that the whole Tribe of Judah and Simeon ingage for him and he their General and then he takes Hebron and Debir and destroyes the Anakims and Canaanites clear out that they grow no more there Othniel marrieth his nephews daughtet or his own great neece and hath an inheritance of land with her though she had three brethren 1 Chron. 4. 15. Jethro's family called Kenites because they dwelt in the Country called Kain Numb 24. 22. had come up with Joshua and Israel into the land of Canaan and resided about Jericho the City of Palm-trees among the Tribe of Judah till now and now that Judah hath cleared his portion and begins to spread into plantations they go along and plant with them in the South upon the coasts of the Amalekites and so in Sauls time are mingled among them 1 Sam. 15. 6. These Kenites were the root of the Rechabites Jerem. 35. 1 Chron. 3. 55. Judah conquereth Horma for Simeon and Azza Askelon Ekron for himself but the Philistims soon recover these three last Towns again Chap. 3. 1 2. The several Tribes are working themselves into settlement in their several possessions but are not careful to root out the Canaanites but suffer them to live amongst them and so hazzard themselves to be corrupted by them and forget the command of God which had ingaged them utterly to destroy and not to spare them CHAP. II. to Ver. 11. Othniel 11 FOR this Christ himself cometh up from Judahs camp at Gilgal to the people Othniel 12 assembled at some solemnity at Shiloh or Bethel and telleth them Othniel 13 plainly that he will no more conquer for them he had offered himself to Othniel 14 Joshua to lead the field in all the wars and so had done Josh. 5. 14. He had Othniel 15 been with Judah and made him victorious till he also spares the Canaanites and Othniel 16 either for fear or neglect le ts the inhabitants of the vale inhabite there still Othniel 17 ãâã ãâã ãâã ãâã ãâã ver 19. it is left to construe indifferently either he would not or Othniel 18 could not or durst not drive them out And then the Captain of the Lords Othniel 19 hoast the Angel of the Covenant that had brought them from Egypt thitherto Othniel 20 departs from them for which all the people have good cause to weep and Othniel 21 they call the place Bochim the dimission of the people by Joshua and his age Othniel 22 and death and the death of that generation are mentioned here that the Othniel 23 foundation of the future story may be the better laid and the time of the peoples Othniel 24 beginning to degenerate may be marked out CHAP. XVII XVIII XIX XX. XXI Othniel 25 AFter the tenth Verse of the second Chapter is the proper place and order of these Chapters for though they be laid at the end of the Book yet were the things mentioned in them acted even in the beginning of their wickedness after Joshua's and the Elders death for the better evidencing of which it will be pertinent to consider first the connexion of the passages there mentioned one to another and then the reason of the dislocation of them all CHAP. XVII IDolatry is begun in Israel by a woman and in Ephraim where afterwards Jeroboam established it by Law Micahs mother devoteth eleven hundred shekels to the making of an Idol and nine hundred of them go for materials and two hundred for workmanship Micah setteth it up in his own house for his own use and the use of the neighbour-hood round about him The Text in the Original calleth him Micaiahu with a part of the name Jehovah affixed to his name till he have set up his image and from thence forward viz. from ver 5. it calleth him Micah CHAP. XVIII Othniel 26 THE Danites take Micah's Idol from him and set it up publickly in their own Tribe there Jeroboam setteth up one of his calves afterward also For this first publick Idolatry begun in the Tribe of Dan that Tribe is not named among the sealed of the Lord Rev. 7. A great grandchild of Moses is the first Idolatrous Priest but Moses his name is written ãâã ãâã ãâã ãâã ãâã Manasseh with the letter ãâã ãâã ãâã ãâã ãâã above the word partly for the honour of Moses in the dust and partly because this his
Father who was properly called Absolom is called Uriel which hath very near affinity in signification with Ner and Esâbaal men of the stock and family of Saul Although Abijah and Judah were very wicked yet God in this quarrel owneth them for the Kingdom of Davids sake which he had setled and for Religions sake which was extant and in practice at Jerusalem though much corruption mingled with it Abijah recovereth Bethel of Jeroboam 2 Chron. 13. 19. but destroyed not the Idolatry there for which it may be God shortned his reign and days 2 CHRON. XIII all JEROBOAM warreth with World 3047 Abijah 1 Ieroboam 18 Division 18 Abijah continually he bringeth Abijah 2 Ieroboam 10 Division 19 800000 men into the field to fight for Idolatry but half so many of Judah slay 500000 of them 1 KING XV. ver 9. to ver 16. 1 CHRON. XIV ver 1 2. World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 AS A reigneth in the twentieth of Jeroboam and by this it is apparent that the three years of the reign of Abijah are counted only current World 3050 Asa. 2 AS A doth uprightly in the sight of the Lord though he were educated and brought up by his Idolatrous grandmother Ieroboam 21 Nadab 1 Division 21 Maacah and therefore she said to be his mother 1 King 15. ver 10. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA who began to reign this year proved a desperate enemy to Asa but seven years Asa was quiet from him Baasha 1 for Baasha coming to the Kingdom by a Conspiracy against the King must needs have some time and pains to settle and confirm himself in it and so his imployment at home about this business giveth Asa rest and respite a long time The land was quiet in his days ten years 2 Chron. 14. 1. that is the three years of the beginning of his own Reign before Baasha was King and seven years of the Reign of Baasha 1 KING XV. verse 25. to 32. JEROBOAM is rid of his World 3049 Abijah 3 Asa. 1 Ieroboam 20 Division 20 scourge Abijah He liveth and dieth in his Idolatry and so do all the Kings of Israel after him And herein are they and the Kingdom of the ten Tribes like the Papacy revolters from and opposers of the true Religion NADAB reigneth in the World 3050 Asa. 2 second year of Asa even while his Father Jeroboam is alive Ieroboam 21 Nadab 1 Division 21 1 King 15. 25. for God smote Jeroboam with some sad diseases that he could not rule the Kingdom 2 Chron. 13. 20. World 3051 Asa. 3 Ieroboam 22 Nadab 2 Division 22 BAASHA slayeth Nadab and reigneth in the third of Asa 1 King 15. 28. Baasha 1 He destroyeth Jeroboams House Jeroboam himself is alive this year and if he escaped the sword of Baasha yet died he not long before that Sword destroyed his family Jeroboam was so broken by Abijah when he lost his five hundred thousand men that neither he nor Nadab could recover it to disturb Asa in the beginning of his raign nor could Baasha do it for his imployments at home in the beginning of his 2 CHRON. XIV vers 3. to the end And XV. all Asa. 4 Baasha 2 Division 23 ASA in his years of peace Asa. 5 Baasha 3 Division 24 reformeth and buildeth Asa. 6 Baasha 4 Division 25 and fortifieth and listeth an Army Asa. 7 Baasha 5 Division 26 out of Judah and Benjamin of five hundred thousand and eighty thousand men and groweth Asa. 8 Baasha 6 Division 27 strong and prospereth for Asa. 9 Baasha 7 Baasha 8 Division 28 he and the people sought the Asa. 10 Baasha 9 Division 29 Division 30 Lord. World 3059 Asa. 11 Baasha 10 Division 31 Asa and Baasha fall to wars after Asa. 12 Baasha 11 Division 32 ten years quiet and these Asa. 13 wars continue while they two live together 1 King 15. 16 32. World 3062 Asa. 14 Baasha 12 Division 33 Asa destroyeth a million of Cushites World 3063 Asa. 15 Baasha 13 Division 34 At Pentecost this fifteenth of Asa 2 Chron. 15. 10. he maketh a thorow Reformation upon the Council of Azariah a Prophet and the people enter into a Covenant and an Oath to destroy those that would not leave their Idols to seek God This Oath un-Queens the Kings Grandmother for her Idolatry past she must dye if she do the like again In the Story of the Reformation wrought by Asa it is said that ãâã ãâã ãâã ãâã ãâã 1 Kings 15. 12. He took away the Sodomites or the men that prostituted themselves to Sodomy and the women that kept brothel houses against a plain and express Law Deut. 23. 17. These Sodomites seem to have been some remnant of the Canaanites that were left in the Land and that followed the Canaanitish filthiness not any remnant of the City Sodome but called Sodomites because they followed the abomination that City In 2 King 23. 7. there is mention of Sodomites houses that were by the House of the Lord. Probably houses of Jebusites that stood near to the Mount of the House of the Lord for that Mount was purchased from Ornan the King of the Jebusites King there when David conquered Jerusalem 1 KING XV. ver 27 28 29 30 32 33 34. Asa. 4 Baasha 2 Division 23 BAASHA the son of Ahijah Asa. 5 Baasha 3 Division 24 performeth against the Asa. 6 Baasha 4 Division 25 house of Jeroboam what the Prophet Asa. 7 Baasha 5 Division 26 Ahijah had denounced against it yet forsaketh he not Asa. 8 Baasha 6 Division 27 that Idolatry of Jeroboam for Asa. 9 Baasha 7 Division 28 which he himself had been raised an Asa. 10 Baasha 8 Division 29 instrument to destroy that Asa. 10 Baasha 9 Division 30 House World 3059 Asa. 11 Baasha 10 Division 31 Baasha now setled in his Kingdom Asa. 12 Baasha 11 Division 32 beginneth to bussle and to disturb Asa with inroads upon his Country World 3062 Asa. 14 Baasha 12 Division 33 He seeth the special assistance World 3063 Asa. 15 Baasha 13 Division 34 of God to Asa against the Cushites yet will he still be an Enemy to him 1 KING XV. ver 16. to ver 23. World 3065 Asa. 16 Baasha 14 Division 35 ASA bringeth dedicate things Asa. 17 Baasha 15 Division 36 into the Temple This seventeenth year of Asaes reign is called the six and thirtieth year of his Kingdom 2 Chron. 15. 19. And there was no war more unto the five and thirtieth year of Asaes Kingdom And 2 Chron. 16. 1. In the six and thirtieth year of Asaes Kingdom Baasha King of Israel came up The Hebrew word ãâã ãâã ãâã ãâã ãâã is not to be understood of the time of Asaes reign but the Kingdom of Asa distinct from the Kingdom of Israel That it cannot be understood of the time of Asaes reign appears by this because Baasha was dead many years before the six and thirtieth year of Asaes reign
Asa 30 Omri 4 Division 49 Ahaziah 2 Chron. 22. 2. of which Asa 31 Omri 5 Division 50 when we come there Asa 32 Omri 6 Division 51 In the one and thirtieth year of Asa 33 Omri 7 Division 52 Asa Tibni is conquered and Asa 34 Omri 8 Division 53 Omri is sole King He reigneth Asa 35 Omri 9 Division 54 six years in Tirzah and then removeth Asa 36 Omri 10 Division 55 to Samaria which he had Asa 37 Omri 11 Division 56 built for Zimri had fired the Omri 12 Kings Palace at Tirza Omri is more wicked then any that went before him he maketh cursed Statutes Mich. 6. 16. Ahab 1 AHAB reigneth in the 38 Ahab 2 year of Asa 1 King 16. 29. and Asa 38 doth more wickedly then his father World 3086 Asa 39 Division 57 Omri had done He bringeth World 3087 Ahab 3 Division 58 in the Sidonian Idoll Baal into Asa 40 Division 59 request in Israel and addeth that Idolatry to the Idolatry with the golden Calves He had married a Sidonian woman Jezabell an Idolatress a Murdress World 3089 Asa 41 Ahab 1 Ahab 4 Division 60 a Witch and an Whore and it is no wonder if Ahab grew to a height of wickedness indeed Ahab 2 Ahab 5 Division 61 when he had such a father as Omri to bring him up and such a wife as Jezabell to lye in his bosom 2 CHRON. XVII all World 3091 Ahab 3 Ahab 6 Division 62 JEHOSHAPHAT in Ahab 4 Ahab 7 Division 63 the third year sendeth Ahab 5 Ahab 8 Division 64 Priests Princes and Levites Ahab 6 Ahab 9 Division 65 to teach the Law He hath Ahab 7 Ahab 10 Division 66 great tribute from the Philistims Ahab 8 Ahab 11 Division 67 and Arabians hath Ahab 9 Ahab 12 Division 68 eleven hundred thousand and Ahab 10 Ahab 13 Division 69 sixty thousand fighting men Ahab 11 Ahab 14 Division 70 and is a terror to all that were round about him But hath already made affinity with Ahab and married his Ahab 12 Ahab 15 Division 71 Son JORAM to Athaliah Ahab 13 Ahab 16 Division 72 Ahabs Daughter see Ahab 14 Ahab 17 Division 73 2 Kings 8. 18. and 11. 1. Ahab 15 Ahab 18 Division 74 for Ahazia Son to Joram Ahab 16 Ahab 19 Division 75 and Athaliah was born in the eighth year of Jehosaphats reign See 2 Kings 8. 26. 1 King 22. ver 44. to 50. World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 1. JORAM the son of Jehoshaphat reigneth Observe these Texts 1 King 2â 51. Ahaziah the Son of Ahab began to raign over Israel in Samaria in the seventeenth year of Jehoshaphat King of Judah and reigneth two years And 2 King 1. 17. And Ahaziah died according to the word of the Lord which Elijah had spoken and Jehoram reigned in his stead in the second year of Jehoram son of Jehoshaphat King of Judah And 2 King 3. 1. Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat King of Judah By these Scriptures it is most plain that both Joram the son of Jehoshaphat and Ahaziah the son of Ahab began to reign in the seventeenth of Jehoshaphat I shall not need to make the collection it is so conspicuous in the Text for who seeth not in them that Jehoshaphats eighteenth when Joram the son of Ahab beginneth to reign is called The second year of Joram the son of Jehoshaphat Now Jehoshaphats reign was not yet expired by eight or nine years for this was in his seventeenth year and he reigned five and twenty 1 King 22. 42. Nor was Ahabs reign expired by two or three years for this was in his twentieth year and he reigned two and twenty 1 King 16. 29. But the reason that both their sons came into their thrones thus in their life time and both in this same year was because the fathers Jehoshaphat and Ahab were both ingaged in the war against the Syrians about Ramoth Gilead and while they were providing for it and carrying it on they made their sons Viceroyes and set them to reign in their stead while they were absent or imployed about that expedition we shall have occasion to observe the like of Joram the son of Jehoshaphat again afterward 1 KING XVI ver 30. to the end World 3091 Ahab 3 Ahab 6 Division 62 AHAB doth abominably Ahab 4 Ahab 7 Division 63 buildeth a Chappel and Ahab 5 Ahab 8 Division 64 an Altar to Baal in Samaria In Ahab 6 Ahab 9 Division 65 his days Hiel a man of the family Ahab 7 Ahab 10 Division 66 of Rahab living now in Bethel Ahab 8 Ahab 11 Division 67 seeing Canaanitish Idolatry Ahab 9 Ahab 12 Division 68 and Canaanitish manners come Ahab 10 Ahab 13 Division 69 on so fast he is imboldned to set Ahab 11 Ahab 14 Division 70 on to build Jericho again to make it a Canaanitish City but his eldest Son is slain in laying the foundation and his youngest son in setting up the Gates according to the curse of Joshua denounced upon such an undertaking above five hundred and thirty years before 1 King 17 18 19. In the degenerate and most wicked times of Ahab appeared the glorious piety and Prophetick spirit of Elias a seasonable reformer when times were come to the very worst He was of Jabesh Gilead he shutteth up Heaven that there is no rain for three years and six months till Baalites be destroyed and then there is rain enough He is fed by birds of prey he feedeth the Sareptane widow and becometh the first Prophet of the Gentiles He raiseth her dead Child destroyeth hundreds of false Prophets bringeth fire from Heaven and rain ere long after it Fasteth forty days and forty nights seeth the Lord where Moses had seen him accuseth Israel to him Is appointed to anoint Hazael King of Syria who should plague Israel for their Idolatry and to anoint Jehu King of Israel who should destroy the house of incorrigible Ahab and to anoint Elisha a Prophet in his stead to go on with the reformation that he had begun John Baptist was a second Elias a man in a hairy garment and leather girdle 2 King 1. 8. Matth. 3. 4. of a powerful and operative Ministry and a great reformer in corrupt times 1 KING XX XXI XXII vers 51 52 53. Ahab 12 Ahab 15 Division 71 AHAB two years together Ahab 13 Ahab 16 Division 72 hath two great Victories Ahab 14 Ahab 17 Division 73 over the Syrians but letting Ahab 15 Ahab 18 Division 74 Benhadad go he undoeth himself Ahab 16 Ahab 19 Division 75 compare the case of Saul about Agag King of Amalek 1 Sam. 15. Ahab murdereth Naboth for his Vineyard World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 AHAZIAH the Son of Ahab reigneth 1 KING XXII to Verse 50. and 2 CHRON. XVIII all World 3106 Ahab 18 Ahab 21 Ahaziah 2 Iehoram 1 Division 77 JEHOSHAPHAT and Ahab are now together in
the expedition against the Syrians about Ramoth Gilead this was one of the Cities of refuge Josh. 20. 8. and that consideration World 3107 Ahab 19 Ahab 22 Iehoram 2 Division 78 might ingage Jehoshaphat in this business the rather because that was a concernment of his Kingdom as well as of the Kingdom of Israel 2 KING I. all World 3106 Ahab 18 Ahab 21 Ahaziah 2 Iehoram 1 Division 77 AHAZIAH falling through a grate as he was walking on his leads catcheth his death and Jehoram his Brother succeedeth him twelve year 2 Kings 3. 1. World 3107 Ahab 19 Ahab 22 Iehoram 2 Division 78 AHAB slain at Ramoth Gilead and now as Saul sparing the Amalakites was slain by an Amalakite so Ahab sparing the Syrians is slain by them Perdere quos vult Deus dementat otherwise might Ahab have taken cautions enough for meddling in this war he had not only the warning of Micaiah the son of Imlah when he is setting forward 1 King 22. 28. nor only the guilt of Naboths blood and his own Idolatry nor only the terrible threatnings of Eliah denounced against him but he might read how hainously he had sinned in sparing Benhadad and the Syrians and accordingly might expect vengeance by the Syrians as the Prophet had told him by what the Lord had demonstrated about that matter He had called the Syrian King the man of his curse ãâã ãâã ãâã ãâã ãâã 1 King 20. 42. he had therefore given Ahab two great victories over him he had not only cast down the wall of Aphek Jerecho like to make the City undefensible of the Syrians that were fled thither but had slain 27000 with the fall of it he had slain a man with a Lion as 1 King 13. 24. which refused to forward and to help to set on an admonition to him yet seeing all these things he would not see for as he had sold himself to sin so had the Lord sold him to destruction It is somewhat observable that this murderer of Naboth and sparer of Benhadad is slain at a City of refuge by Benhadads Army and by a shot made at random Compare Deut. 19. 4. His son Ahaziah dyes before him by a fatal fall inquires at the Devil when he is sick as Saul at a Witch loseth one hundred men by fire from Heaven and dieth childless Here begins vengeance on Ahabs house Compare Jeroboams twenty two years and his son Nadabs two years and their reigning together with Ahabs twenty two and Ahaziahs two These last times of Ahab the Text gives us account to reckon thus Three years he is about the business of Ramoth viz. his 20 21 22. three years before he is without war with Syria 1 King 22. 1. viz. his 19 18 17. In this space of time he murders Naboth the year before them viz. his 16. He hath great victory over Syria slayeth 100000 men and taketh Benhadad And the year before that he hath another victory over them viz. in his fifteenth 2 CHRON. XIX XX. Iehoshaphat 20 Iehoram 3 Division 79 JEHOSHAPHAT reformeth his Kingdom and setteth up Judges throughout the Land World 3109 Iehoshaphat 21 Iehoram 4 Division 80 Jehoshaphat hath a miraculous victory against Moab Ammon ãâã ãâã ãâã ãâã ãâã and the inhabitants of Mount Seir that lay upon Animon borders for the rest of Edom rebelled not yet See 2 King 8. 20. These people are elswhere called ãâã ãâã ãâã ãâã ãâã Maonites Judg. 10. 12. or Mehunims 2 Chron. 26. 7. and so should they be expressed in 1 Chron. 4. 41. And these written by name came in the days of Hezckiah King of Judah and smote their Tents and the Maonites that were found there The LXX renders it well there ãâã ãâã ãâã ãâã ãâã And they are called ãâã ãâã ãâã ãâã ãâã here and 2 Chron. 26. 8. either by inversion of the word ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã which kind of thing is very common in Scripture as Heres and Serah Josh. 24. 30. compared with Judg. 2. 9. Beta and Tibath Compare 2 Sam. 8. 8. with 1 Chron. 18. 8. Eliam and Ammiel 2 Sam. 11. 3. compared with 1 Chron. 3. 5. and abundance more that might be alleadged or because of their mixture with the Ammonites in their habitation as Midianites and Ishmaelites are all one Gen. 37. And observe how roundly the Text comes off with this inversion and how clearly it argues this cohabitation 2 Chron. 26. 7 8. And God helped Uzziah against the ãâã ãâã ãâã ãâã ãâã Mahunims and the ãâã ãâã ãâã ãâã ãâã Ammonites gave gifts to Uzziah This company that came against Jehoshaphat is said to come from beyond the Sea from Syria ver 2. now this Sea was the dead Sea as it appeareth by the words immediately following and behold they be in Hazazan-Tamar which is Engedi which lay upon the Southern point of the dead Sea Now neither that place nor these mens Country were in Syria but that in Canaan and their Country in Arabia and therefore when it said they came from Syria it is to be understood they came in the King of Syrias quarrel and upon his war which he now raised upon Jehoshaphat to be avenged on him for taking part with Ahab at Ramoth Gilead 2 KING III. 1 2 3 4 5. Iehoshaphat 20 Iehoram 3 Division 79 JEHORAM destroyed Baal out of Samaria but continueth Jeroboams golden Calves Moab rebelleth and so he loseth World 3109 Iehoshaphat 21 Iehoram 4 Division 80 a great Tribute It is like that Ahab conquered Moab when he conquered Benhadad and the two and thirty Kings with him and that the King of Moab was one of those Kings 2 CHRON. XXI ver 1 2 3 4. World 3110 Iehoshaphat 22 Iehoram 1 Iehoram 5 Division 81 JEHORAM or Joram the Son of Jehoshaphat made Viceroy again for so it is plain 2 King 8. 16. In the fift year of Joram son of Ahab King of Israel Jehoshaphat being then King of Judah Jehoram the Son of Jehosaphat King of Judah began his reign and reigned eight years in Jerusalem Now this was upon Jehoshaphats going with Joram King of Israel to war against Moab 2 King 3. 7. 9. For as Jehoshaphat when he went with Ahab to Ramoth Gilead made Joram then King in his stead till he came again as was observed before so doth he now when he goeth with Joram Ahabs son against Moab but Jehoshaphat doth never sit in the throne again for observe 1. that whereas it is said Joram reigned eight years in Jerusalem they are reckoned from this beginning as it appeareth by 2 King 8. 25. where they are ended in the twelfth of Joram the son of Ahab 2. That Jehoshaphat is called The King of Israel 2 Chron. 21. 2. for his affinity and society which Ahab and Joram the Kings of Israel had undone him and when he would not take warning upon his first miscarriage in that kind 2 Chron. 19. 2. he is sorely punished upon a
Jehoahaz 6 Division 122 he forgetteth God and forsaketh Ioash 29 Jehoahaz 7 Division 123 his Temple and he and Ioash 30 Jehoahaz 8 Division 124 Judah betake themselves to Ioash 31 Jehoahaz 9 Division 125 open Idolatry for which wrath Ioash 32 Jehoahaz 10 Division 126 cometh upon them And to Ioash 33 Jehoahaz 11 Division 127 make their measure full they slay Zachariah a Priest and Prophet between the Temple and the Altar Ioash 34 Jehoahaz 12 Division 128 Zachariah stoned in the Temple Ioash 35 Ioash 36 Ioash 37 Jehoahaz 13 Jehoahaz 14 Jehoahaz 15 Division 129 Division 130 Division 131 Hazael invadeth Judah World 3163 Ioash 38 Amaziah 1 Jehoahaz 16 Iehoash 1 Division 132 Amaziah reigneth twenty Ioash 39 Amaziah 2 Jehoahaz 17 Iehoash 2 Division 133 nine years 2 King 14. 1 2. World 3163 Ioash 40 Amaziah 3 Iehoash 3 Iehoash 4 Division 134 Joash sâain by his servants Here it is apparent that Amaziah reigned three years before his fathers death and the reason was because of his fathers sore diseasedness which made him unable to manage the Kingdom 2 Chron. 24. 25. Jehoash also reigned three years before his fathers death for he grew valiant and victorious against the Syrians and thereupon he is made Viceroy in his fathers life time 2 KING XIII all World 3146 Ioash 23 Jehoahaz 1 Division 117 JEHOAHAZ the son of Ioash 24 Jehoahaz 2 Division 118 Jehu reigned 17 years and Ioash 25 Jehoahaz 3 Division 119 doth wickedly following Jeroboams Ioash 26 Jehoahaz 4 Division 120 Calves Hazael oppresseth Ioash 27 Jehoahaz 5 Division 121 Israel and continueth that Ioash 28 Jehoahaz 6 Division 122 misery that he had begun in the Ioash 29 Jehoahaz 7 Division 123 time of Jehu He had invaded Ioash 30 Jehoahaz 8 Division 124 and destroyed Israel beyond Ioash 31 Jehoahaz 9 Division 125 Jordan And threshed Gilead with Ioash 32 Jehoahaz 10 Division 126 threshing instruments of iron as Ioash 33 Jehoahaz 11 Division 127 Amos 1. 3. and now he cometh on this side Jordan and falleth upon Israel there and taketh Gath of the Philistims and setteth Ioash 34 Jehoahaz 12 Division 128 himself against Jerusalem Ioash 35 Jehoahaz 13 Division 129 He is hired by King Joash with the Ioash 36 Jehoahaz 14 Division 130 dedicate things of the Temple Ioash 37 Jehoahaz 15 Division 131 to depart but yet he doth Joash no small mischief World 3163 Ioash 38 Amaziah 1 Jehoahaz 16 Iehoash 1 Division 132 Jehoash reigneth 16 years Ioash 39 Amaziah 2 Jehoahaz 17 Iehoash 2 Division 133 2 King 13. 10. and proveth a World 3163 Ioash 40 Amaziah 3 Iehoash 3 Division 134 deliverer and Saviour against Iehoash 4 Syria for this is he that is spoken of in 2 King 13. 5. 2 KING XIV from ver 3. to ver 19. 2 CHRON. XXV to ver 27. Amaziah 4 Iehoash 5 Division 135 AMAZIAH slayeth the Amaziah 5 Iehoash 6 Division 136 murderers of his father Amaziah 6 Iehoash 7 Division 137 hireth 100000 of Israel against Amaziah 7 Iehoash 8 Division 138 Edom they dismissed plunder Amaziah 8 Iehoash 9 Division 139 Judah and slay 3000 men Amaziah 9 Iehoash 10 Division 140 2 Chron. 25. 13. Amaziah conquereth Amaziah 10 Iehoash 11 Division 141 Edom but is overcome Amaziah 11 Iehoash 12 Division 142 by their Idols He is miserably Amaziah 12 Iehoash 13 Division 143 beaten by Jehoash King of Israel Amaziah 13 Iehoash 14 Division 144 and Jerusalem plundered and a Amaziah 14 Iehoash 15 Division 145 great deal of the wall of it Amaziah 15 Iehoash 16 Division 146 broken down namely on that side of the City that looked towards Samaria World 3176 Amaziah 16 Ierob 1 Ierob 2 Division 147 AMAZIAH liveth fifteen Amaziah 17 Ierob 3 Division 148 years current after Jehoash Amaziah 18 Ierob 4 Division 149 his death 2 Chron. 25. 25. Amaziah 19 Ierob 5 Division 150 ãâã ãâã ãâã ãâã ãâã Amaziah 20 Ierob 6 Division 151 2 Chron. 25. 27. And from the Amaziah 21 Ierob 7 Division 152 time that he departed from the Amaziah 22 Ierob 8 Division 153 Lord the hearts of his Subjects Amaziah 23 Ierob 9 Division 154 departed from him and they Amaziah 24 Ierob 10 Division 155 began to conspire against him Amaziah 25 Ierob 11 Division 156 and the conspiracy grew so Amaziah 26 Ierob 12 Division 157 strong that they forced him at last to flee from Jerusalem to Lachish for his safety this was but a little before his death for it seemeth Amaziah 4 Iehoash 5 Division 135 IN the time of Jehoash his Amaziah 5 Iehoash 6 Division 136 reign Elisha dieth and his Amaziah 6 Iehoash 7 Division 137 dead bones raise a dead man Amaziah 7 Iehoash 8 Division 138 Hazael the King of Syria dieth Amaziah 8 Iehoash 9 Division 139 also in the time of Jehoash Amaziah 9 Iehoash 10 Division 140 and Benhadad his Son reigneth Amaziah 10 Iehoash 11 Division 141 in his stead Him Jehoash beateth Amaziah 11 Iehoash 12 Division 142 three times and restoreth Amaziah 12 Iehoash 13 Division 143 Cities to Israel which he had Amaziah 13 Iehoash 14 Division 144 taken from them in the time of Amaziah 14 Iehoash 15 Division 145 Jehoachaz when he had sorely Amaziah 15 Iehoash 16 Division 146 conquered both without and within Jordan 2 KING XIV ver 23 24 25 26 27. World 3176 Amaziah 16 Ierob 1 Ierob 2 Division 147 JEROBOAM reigneth Amaziah 17 Ierob 3 Division 148 41 years and walketh Amaziah 18 Ierob 4 Division 149 in the Idolatry of Jeroboam Amaziah 19 Ierob 5 Division 150 in the first yet is he victorious Amaziah 20 Ierob 6 Division 151 exceedingly and prosecutes Amaziah 21 Ierob 7 Division 152 his father Joash his Amaziah 22 Ierob 8 Division 153 wars and victories with very Amaziah 23 Ierob 9 Division 154 good success For the Lord Amaziah 24 Ierob 10 Division 155 pittied Israel and would not Amaziah 25 Ierob 11 Division 156 yet destroy them Jeroboam Amaziah 26 Ierob 12 Division 157 restoreth all the land of the two Tribes and half Tribe beyond Jordan which Hazael had taken in the time of 2 KING XIV ver 19 20. 2 Chron. 25. 27 28. Amaziah 27 Ierob 13 Division 158 by the Text that they sent Amaziah 28 Ierob 14 Division 159 presently after him thither to âlay World 3189 Amaziah 29 Ierob 15 Division 160 him Amaziah is slain at Lachish Amaziah 1 Ierob 16 Division 161 At his death his son and heir Amaziah 2 Ierob 17 Division 162 apparent Uzziah or Azariah is Amaziah 3 Ierob 18 Division 163 but four years old for he is Amaziah 4 Ierob 19 Division 164 but sixteen in Jeroboams twenty Amaziah 5 Ierob 20 Division 165 seventh 2 King 15. 1 2. Amaziah 6 Amaziah 7 Ierob 21 Division 166 therefore the throne is empty Amaziah 8 Ierob 22 Division 167 eleven years and the rule is Amaziah 9 Ierob 23 Division 168 managed by some as
is now within four years to come 2. That this was spoken after Hoshea had intertained amity with Aegypt of which there is mention 2 Kings 17. 4. For see how Chap. 7. 11. 12. 1. do speak of and intimate such a thing And 3. That this was spoken after the expedition of Shalman mentioned before in which expedition he destroyed Beth-arbel Chap. 10. 14. and before his second expedition when he should destroy Bethel 2 KING XVIII vers 4. 5 6 7 8. World 3284 Hezekiah 3 Hoshea 6 Division 255 HEZEKIAH still goeth Hezekiah 4 Hoshea 7 Division 256 on in his uprightness Hezekiah 5 Hoshea 8 Division 257 and in reforming He destroyeth the brazen Serpent World 3287 Hezekiah 6 Hoshea 9 Division 258 which the people had Idolized Hezekiah 7 Division 259 It was now about seven hundred Hezekiah 8 Division 260 and thirty years old He Hezekiah 9 Division 261 conquereth the Philistims as Hezekiah 10 Division 262 Esay had prophesied of him Hezekiah 11 Division 263 Esay 14. 28. and smote them Hezekiah 12 Division 264 even unto Gaza and the borders Hezekiah 13 Division 265 thereof ãâã ãâã ãâã ãâã ãâã i. e. both garrisoned Towers or Castles and fenced Cities He also rebelled against the King of Assyria who had set him upon the Throne and would no more homage him relying upon the Lord for assistance to keep the Throne of David free from such slavery 2 KING XVII vers 4. to vers 24. XVIII ver 9 10 11 12. World 3284 Hezekiah 3 Hoshea 6 Division 255 HOSHEA imprisoned Hezekiah 4 Hoshea 7 Division 256 for disloyalty Hezekiah 5 Hoshea 8 Division 257 Samaria besieged Samaria still besieged World 3287 Hezekiah 6 Hoshea 9 Division 258 Samaria taken and the ten Hezekiah 7 Division 259 Tribes captived Israel is now Hezekiah 8 Division 260 Lo-ruchamah No more pitied Hezekiah 9 Division 261 Hos. 1. 6. The Story of the Hezekiah 10 Division 262 King of Assyria's planting Samaria Hezekiah 11 Division 263 with a mixt people is Hezekiah 12 Division 264 related instantly after the story Hezekiah 13 Division 265 of her captiving though they were a great while distant that the story of Samaria might be related and concluded all at once And observe how the story of its captiving is related twice viz. Chap. 17. as referring to the times of Hoshea and Chap. 18. as reserving to the times of Hezekiah ESAY XV XVI IN these fifteenth and sixteenth Chapters there is a sad Prophesie against Moab which was to have its accomplishment within three years after it was prophesied Chap. 16. 14. Within three years as the years of an hireling and the glory of Moab shall be contemned Seder Olam applies these three years to the three years of the siege of Samaria where he conceiveth the Moabites like base hirelings did assist the King of Assyria against Israel and for these three years base service the Lord would requite her with confusion and contempt But the like threatning being used against Kedar and terminated within one year Chap. 21. 16. doth shew that this is to be taken in the proper sense of coming to pass within three years Now when this ruine and misery of Moab befel it is not specified nor whence these three years are to be dated can it be determined But only thus much may be concluded That the Assyrian Army was continually abroad and conquering up and down both in the time of Shalmanezer and in the time of Sennacherib and whether Shalmanesers Army before the taking of Samaria or after or Sennacheribs Army before his coming up to Jerusalem did destroy and subdue Moab it is uncertain but that one of these did it at some one of these times it is more then probable for the Prophet can hardly possibly be interpreted to any other date and to which of these times soever it be referred the order of these Chapters will yet appear very proper as we have laid them in the first thirteen years of Hezekiah ESAY XVIII XIX A Prophesie against Assyria and Egypt the one the scourge and the other the carnal considence of Israel He calleth Assyria the land shadowing with wings descanting upon his own phrase which he had used in Chap. 8. 8. The stretching out of his wings shall fill thy Land O Immanuel And foretelleth of the destruction of the Host of Assyria by the stroke of the Angel He also prophesieth the destruction of Egypt and Judahs going down to dwell there even to the filling of five Cities with the Language of Canaan but those should prove also Cities of Destruction Yet in time Egypt and Assyria and Israel should come to the obedience of the Gospel ESAY XX. IN the year that Tarton took Ashdod Esay hath another Prophesie against Egypt and one against Ethiopia Tartan was an Assyrian chief Commander under Sennacherib 2 Kings 18. 17. and it is very probable that he died among the 185000 men that were slain by the Angel 2 Kings 19. ver 35. 2 Chron. 32. 21. And so his taking of Ashdod must fall out before that time And this consideration doth help very well to know the time and method of this Chapter Esay was now in sackcloth mourning belike for the ten Tribes captiving And the Assyrian Army is now abroad taking in Cities and places as fast as it can and the Lord in this Chapter threatens the two most potent Kingdoms then extant Egypt and Cush that they shall both be captived and shamefully used by Assyriah Tarhakah King of Cush faceth Seânacherib 2 King 19. 9. and is foiled by him as appeareth Chap 43. 3. ESAY XXI ABout the same time hath the Prophet a sad vision against Babylon now rising and against Dumah and Kedar Countries of Arabia see Gen. 25. 13 14. and foretelleth of Kedars ruine within one year which directeth us to the order and time of this Prophesie namely that it was in these conquering times of the Assyrian before he received his sad blow by the Angel He foretelleth of Babylon ãâã ãâã ãâã ãâã ãâã ver 2. That there should be a cozener of Babylon the cozener and a spoiler of that spoiler and that all sighing through Babylonian pressures should cease That Belshazzers night of pleasure and banqueting should be turned into fear vers 4. That while they were furnishing Tables and setting Centinels to watch while they eat and drank the alarm should be given and they should cry Arise ye Princes and anoint the shield ver 5. By a couple of Horse-men and two Chariots of different draughts he charactreth Cyrus and Darius and the Median and Persian Nation vers 7. and proclaimeth the ruine of Babylon by them Of Dumah he telleth that in Seir or Idumea it would be questioned what was the issue of that night when Babylon was destroyed Watchmen what of that night And the issue and the answer should be that first a morning or some dawning from Babylons bondage was sprung but afterward a sad night of sorrow should come
on Dumah also as it had done on Babylon That Arabias tents should be so spoiled that they should be forced to lodge in the open forrest c. ESAY XXII THIS Chapter containeth a sad Prophesie against Judea which he calleth The valley of vision because of Gods revealing himself there to his Prophets He foretelleth in it the heavy times that were coming upon that people of Judea by the Assyrian Army before it was miraculously destroyed That the slain thereof should not only be slain with the sword nor dead only by battel but dead with famine vers 2. for the invasion of that Army should cause husbandry to be neglected so that Briars and Thorns should come upon the land through this neglect and there should be this trouble for many days and years together and lamenting for the pleasant Fields and the fruitful Vine as Chap. 32. 10. 12 13. Elam and Kir Persia and Assyria should be combined in this invasion and should fill the Country with Charets and Horsmen that by this misery the Lord should discover the covering or uncloak the hypocrisie and pretences of Judah for now they would shew their carnal confidence ver 9. 10 11. and their carnal security vers 12. 13. He prophesieth of the displacing of Shebna from being over the houshold and placing of Eliakim in his room which was accomplished and was come to pass when Rabshakeh lay before Jerusalem Esay 36. 22. ESAY XXIV XXV XXVI XXVII XXIX AS in the two and twentieth Chapter the Prophet had foretold the misery and perplexity of Judea by Sennacheribs army before the Angel destroyed it so in the first and last of these Chapters he declareth the final desolation of it by Nebuchadnezzar as he doth the desolation of Tyrus by him Chap. 23. and the final desolalation of Ephraim by Salmaneser Chap. 28. He mingleth many sweet and gracious promises and comforts among his threatnings c. He calleth the Altar Ariel and Jerusalem Ariel or the Lion of God the one for devouring sacrifices the other for devouring men by slaughter And he threatneth that God would distress Ariel the City and it should be as Ariel the Altar with abundance of slain about it Chap. 29. 2. ESAY XXX XXXI THE oppression and terrour of the Assyrian Army made perplexed Judea look after an arm of flesh the reed of Egypt as Chap. 36. 9. This carnal confidence the Prophet taxeth smartly in these two Chapters yet for his promise sake assureth of deliverance and foretelleth the Divine vengeance upon the Assyrian The misery and oppression by this Army what under Shalmaneser and what under Sennacherib had been long and had been grievous so that they had eaten the bread of adversity and drunken the water of affliction and their teachers had been removed into corners c. Chap. 30. 20. But as the stream of the Assyrian power had overflowed and rought up even to the neck as Chap. 8. 8. so should the Lords anger do now to him Chap. 30. 28. And they of Jerusalem should have joy in the night ver 29. Compare Chap. 37. 36. for the Assyrian should be beaten down with the voice of the Lord ver 31. In the valley of Hinnom or Tophet ver 33. And should fall not by the sword either of great or mean man but of the mighty God Chap. 31. 8. These and other particulars do plainly clear the method of these Chapters and shew they lye here in their proper time ESAY XXXII XXXIII XXXIV XXXV UNTO the same times are we to refer these Chapters also speaking amongst other things of the sad times that Judah suffered while the Assyrian Army was ranging and destroying up and down before the Lord destroyed him That he should spoil the Vintage and Husbandry Chap. 32. 10. 12. and that he made the High-ways waste and cared not to keep any Covenant that he made Chap. 33 8. but he should be destroyed and so should the other enemies of the Church particularly Edom who was a constant adversary Chap. 34. and good and comfortable things should accrew to Sion Chap. 35. MICAH III IV V VI VII THE last verse of the third of Micah is owned by the men of Jeremiahs time to have been uttered in the time of Hezekiah Jer. 26. 18. and here may both that whole Chapter and all the Chapters that follow it be very well placed as Prophesied in some time of Hezekiahs first thirteen years before Sennacherib besieged Jerusalem for in Chap. 5. 1. he seemeth to speak of that siege and of Sennacheribs blasphemy both against God and Hezekiah smiting the Judge of Israel as with a rod upon the cheek and he fore-telleth that Christ should be the peoples peace in the Assyrians invasion and that though the proud enemy thought to triumph and tread down the chief City of all the Nation Jerusalem yet should that be so far from being insulted over by him that Bethlehem a poor Town should yield and produce one that should tread both the Assyrian and all other the Churches enemies under foot And so as the birth of Christ of a Virgin was a sign to Ahaz so is his birth in Bethlehem a sign in the days of Hezekiah The Prophesie of NAHUM all IN these days of Hezekiah also lived Nahum the Prophet and was one of the comforters of Jerusalem Esay 40. 1. against the burden and terrours of Assyria He is generally held to have prophesied in the days of Manasseh with Habakkuk which he might very well do beginning in the reign of Hezekiah and continuing in Manasseh He mentioneth the evil counsel of Sennacherib against the Lord and fore-telleth his death in his Idol Temple Chap. 1. 11. 14. and denounceth destruction to Niniveh the chief City of Assyria c. 2 KINGS XVIII from ver 13. to the end and XIX all 2 CHRON. XXXII from beginning to vers 24. ESAY XXXVI XXXVII World 3295 Divvision 266 Hezekiah 14 SENNACHERIB the King of Assyria having invaded Judah Hezekiah sends a submission to him at Lachish who cheatingly gets three hundred and thirty Talents from him and then departs not away from him for all that year The Assyrian first sends some of his servants with a Message to Jerusalem to have perswaded the people out of their own defence but when that would not prevail he sendeth a great force against the City where Rabshakah in the head of them revileth Hezekiah and the Lord c. But Hezekiah praying and sending to Isaiah hath a comfortable answer and a comfortable sign A comfortable answer that the King of Assyria should be bridled and muzled and this very thing should be a comfortable sign for the future that God would prevent the famine which they had great cause to fear and that God would establish them for the time to come The Assyrian Army had spoiled all their tillage thorow the Country for a long time as Chap. 32. 9 10 12 13. c. and what shall they do now for meat and sustenance
if they scape that Army Why eat this year what groweth of it self and what may be found up and down on the Trees and the ground But what must they do the next year Which was a year of release and rest as every seventh year was and they might not till the ground Why Providebit Deus God will also then provide for them of what grows of it self again and then the third year sow and reap and return to your old peace and prosperity ESAY XXXVIII 2 KING XX. to ver 12. 2 CHRON. XXXII ver 24. HEZEKIAHS sickness of the Plague seemeth to have been in the very time while the Assyrian Army lay about Jerusalem for though the destruction of that Army by the Angel be related before the Story of his sickness yet that his sickness was while that Army was alive may be conjectured upon these two collections First It is past all doubt that his sickness was this very same year that the Assyrian Army was destroyed by the Angel for if he reigned nine and twenty years as 2 King 18. 2. and that stroke of the Angel upon that Army was in his fourteenth year as vers 13. of that Chapter and he lived fifteen years after his sickness as 2 King 20. 6. then it makes that matter past controverting Secondly The Lord in his sickness doth not only promise him recovery from his disease but also that he will deliver him and that City out of the hand of the King of Assyria which shews there was then danger to him and Jerusalem from that King And this may be conceived one cause that made Hezekiah to weep so bitterly when the message of death was denounced unto him because he was to leave Jerusalem and Judea under the pressure and danger of the Assyrian Tyrant and must not see the delivery of it Therefore though the whole story of Sennacherib be laid together as was fit yet can I not but in my thoughts insert this story of Hezekiahs sickness before the destruction of his Army as no doubt it came to pass before Sennacheribs death and yet is that storyed before it for the concluding of his History all at once To Hezekiah alone is it given to know the term of his life and the Sun in the Firmament knoweth not his going down that Hezekiah may know his 2 KING XX. from vers 12. to vers 20. ESAY XXXIX all 2 CHRON. XXXII vers 25 26. MErodach or Berodach-Baladan the King of Babel visiteth Hezekiah by his Embassadors to congratulate his recovery and to inquire after the miracle of the Sun turning back The Lord left Hezekiah to try what was in his heart and it shewed folly The Lord foretels by the Prophet the captivity into Babel which City and Kingdom is now small and under the power of the Assyrian before it rise to be the golden head For observe in 2 Chron. 33. 11. that Babel is in the hand of the King of Assyria The Captains of the host of the King of Assyria carried Manasseth unto Babel It might very well be that Eser-haddon who succeeded Sennacherib in the Assyrian Monarchy took offence at Merodach-Baladan for his intimacy and familiarity with Hezekiah and thereupon set upon Babel and took it out of his hands Babel had been tributary to the Crown of Assyria hitherto the Assyrian having built it for some of his servants that traded upon Euphrates in Ships and made it a fair City but now Eser-haddon subdued it and defaced it Esay 23. 13. 2 CHRON. XXXII from vers 27. to end 2 KINGS XX. vers 20 21. Division 267 Hezekiah 15 HEZEKIAH liveth these fifteen years in safety and prosperity Division 268 Hezekiah 16 having humbled himself before the Lord for his pride to the Embassadors Division 269 Hezekiah 17 of Babel The degrees of the Suns reversing and the fifteen Division 270 Hezekiah 18 years of Hezekiahs life prolonging may call to our minds the fifteen Division 271 Hezekiah 19 Psalms of degrees viz. from Psalm 120 and forward There were Hezekiahs Division 272 Hezekiah 20 songs that were sung to the stringed instruments in the House of Division 273 Hezekiah 21 the Lord Esay 38. 21. whether these were picked out by him for that Division 274 Hezekiah 22 purpose be it left to censure The Jews hold they were called Psalms Division 275 Hezekiah 23 of degrees because they were sung upon the fifteen stairs that rose into Division 276 Hezekiah 24 the Courts of the Temple Who so in reading those Psalms shall have Division 277 Hezekiah 25 his thoughts upon the danger of Jerusalem by Sennacherib and her delivery and the sickness of Hezekiah and his recovery shall find that they fit those occasions in many places very well But I assert nothing but leave it to examination Division 278 Hezekiah 26 1 CHRON. IV. from vers 34. to the end Division 279 Hezekiah 27 IN the time of Hezekiah some of the Simeonites subdue the Meunims Division 280 Hezekiah 28 and the Amalekites It is most likely it was not in the former fourteen years of Hezekiah when the Assyrian Army was all abroad and none durst peep out but in his last fifteen years when that Army was destroyed and gone World 3310 Division 281 Hezekiah 29 Hezekiah dieth ESAY XXIII ESAY XL XLI c. to the end of the Book THE prophesying of Esay is concluded by the Title of his Book in the times of Hezekiah though the Hebrews of old have held that he lived and died in the days of Manasseh and was sawn asunder by him The Epistle to the Hebrews may seem to speak to that Heb. 11. 37. therefore according to the Chronology of the title of the Book in the first verse of it these Chapters that are set after the Story of Hezekiahs fourteenth year or after the Story of the destruction of the Assyrians and Hezekiahs recovery are all to be allotted to the fifteen years of his prolonged life since there is no direction to lay all of them or any of them in any time else c. The three and twentieth Chapter also falleth under the same time even towards the latter end of Hezekiahs reign when the King of Assyria had now taken Babel This is apparent by ver 13. spoken of a little before for there the Lord threatneth Tyrus by the example of Babel ãâã ãâã ãâã ãâã ãâã that City had been founded by the Assyrian * * * For Ships and for men of the Desert thereupon Babel is called The desert of the Sea Esay 21. 1. for his Ships and Ship-men to traffick upon Euphrates as Tyrus was built on the Sea for the like purpose but now the Assyrian had brought that to ruine and so should the case of Tyrus be by the Babilonians Nebuchad-nezzar destroyed Tyrus Ezek. 29. 18. Now the reason why this Chapter that fell so late in Hezekiahs time is yet laid in that place where it is is this because the Prophesies against those Countries
which lay so together might lye also together and threatnings and denunciations of Judgments might come as it were all in one body For it may be observed that very much of this Book that lieth before the Story of Sennacherib is threatning and terrour and the most of the Book that lieth after is comfort and promises Only upon mention and promise of Cyrus Chap. 44. 45. there is a grievous threatning of Babylon which ere long grew great Chap. 46. 47. for Cyrus was to destroy it 2 KING XXI to vers 17. 2 CHRON. XXXIII to vers 11. World 3311 Division 282 Manasseh 1 MANASSEH reigneth 55 years A very bad son of a very good Division 283 Manasseh 2 father He equalleth or rather exceedeth the very Canaanites in Division 284 Manasseh 3 abominable wickedness He is a most extream Idolater Murderer and Division 285 Manasseh 4 Conjurer Division 286 Manasseh 5 2 KING XVII from vers 24. to end Division 287 Manasseh 6 In his time the Kings of Assyria planted Samaria with a mongrel people Division 288 Manasseh 7 from divers Countries Esar-haddon was the man Ezr. 4. 2. who seemeth Division 289 Manasseh 8 also to be called Asnapper vers 10. unless the Commander in chief in Division 290 Manasseh 9 that expedition bare that name These Samaritans newly setled are devoured Division 291 Manasseh 10 with Lions as the Prophet that came from Samaria was 1 King Division 292 Manasseh 11 13. for doing contrary to the Lord. In after times they grow constant Division 293 Manasseh 12 enemies and bitter against the Jews yet cometh Josiah in the next generation Division 294 Manasseh 13 and destroyeth the relicks of Idolatry in the very midst of them Division 295 Manasseh 14 To this Plantation of the Country and Cities of Samaria with such Forreiners Division 296 Manasseh 15 may that Prophesie refer in Esay 7. vers 8. if we will count the Division 297 Manasseh 16 time from the very delivery of the Prophesie Within threescore and five Division 298 Manasseh 17 years shall Ephraim be broken that it be not a people Which Prophesie being Division 299 Manasseh 18 delivered about the third or fourth year of Ahaz if we count those Division 300 Manasseh 19 sixty five years forward the end of them will fall about the four or five Division 301 Manasseh 20 and twentieth year of Manasseh And the matter so taken may be understood Division 302 Manasseh 21 in this sence That the Prophet there denounceth such a ruine Division 303 Manasseh 22 to Ephraim and Damaseus is also included in the same Prophesie and Division 304 Manasseh 23 was concluded also under the same Plantation that it should no more Division 305 Manasseh 24 be a People or Country of that name but the very name now changed Division 306 Manasseh 25 gone and rooted out We gave another gloss and date upon these words and years before namely counting them backward from the captiving of Samaria as here we count them forward from the delivery of the Prophesie the Reader may judge and take his choice The Prophesie of HABAKKUK all IN these wicked times of Manasseh lived Habakkuk and Prophesied against his wickedness and of him and Nahum may very well be understood that passage in 2 King 21. 10. The Lord spake by his servants the Prophets saying Because Manasseh the King of Judah had done these abominations c. therefore I am bringing evil upon Jerusalem and Judah that whosoever heareth of it both his ears shall tingle which in a manner is the very same with that in Hab. 1. 5. Behold ye and regard and wonder marvelously for I will work a work in your days which ye will not believe though it be told you For loe I raise up the Chaldeans c. This Judgment upon Judea by the Caldeans was yet to come after some space of time as Chap. 2. 3. and this Prophet fore-armeth against it by that golden Doctrine The just shall live by faith and by fore-telling the Judgements upon Babel it self He prayeth for the preservation of Prophesie in the captivity in a forrain Land and calleth the captivity The midst of years viz. 'twixt Samuel and Christ He taketh out his own lesson that he readeth to others of living by faith and professeth in the greatest extremities and improbabilities of good yet to rejoyce in the Lord and to joy in the God of his salvation 2 CHRON. XXXIII from vers 11. to the end 2 KING XXI from vers 17. to the end Division 307 Manasseh 26 THE wickedness of Manasseh doth in time bring him into chains in Division 308 Manasseh 27 Babel they bring him to be humbled for his wickedness and that Division 309 Manasseh 28 brings him into his throne again Both his mind and his estate received a Division 310 Manasseh 29 great change and alteration in what time of his reign he was carried to Division 311 Manasseh 30 Babel and how long he continued there is undeterminable but upon his Division 312 Manasseh 31 return to Jerusalem again he maketh a great reformation and builded divers Division 313 Manasseh 32 great buildings and garrisoned the strong Cities of Judah Division 314 Manasseh 33 And now since the Assyrian Monarchy is ready to fall in the next Generation Division 315 Manasseh 34 let us look back a little upon the growth and rise of it hitherto Division 316 Manasseh 35 and upon the Syrian Kingdom which it hath a good while ago swallowed Division 317 Manasseh 36 up Damaseus the head of Syria Esay 7. 8. was extantin the days of Abraham Division 318 Manasseh 37 Gen. 15. 2. but not mentioned of any great victoriousness till the days of Division 319 Manasseh 38 David nor then the head of Syria neither for then was Syria divided into Division 320 Manasseh 39 several Kingdoms as Aram Zobah Aram beth-Rehob Aram Naharaim Division 321 Manasseh 40 and Aram Damaseus 2 Sam. 8. 3. 10. 8. The chief King among them in Division 322 Manasseh 41 those times was Hadadezer the son of Rehob King of Zobah and who Division 323 Manasseh 42 had now joyned Rehob and Zobah into one Kingdom and had also Division 324 Manasseh 43 brought Aram Naharaim or some good part of it into the same Monarchy Division 325 Manasseh 44 Compare Psal. 60. the title with 2 Sam. 8. 3. c. Rezin a servant Division 326 Manasseh 45 of his runs away from him and goes to be King of Damaseus 1 King Division 327 Manasseh 46 11. 23. then that City began to peep up and ere long to be head of all Division 328 Manasseh 47 Syria and these Kings reigned there Benhadad the son of Tabrimmon Division 329 Manasseh 48 the son of Hezion in the days of Asa 1 King 15. 18. Then Benhadad Division 330 Manasseh 49 the Son of this Benhadad in the days of Ahab 1 King 20. 134. and of Division 331 Manasseh 50 his son Joram 2 King 6. 24. Him Hazael one of his
Commanders stifled Division 332 Manasseh 51 and reigned in his stead 2 King 8. 15. and doth Israel much mischief Division 333 Manasseh 52 2 Kings 10. 32. Benhadad his son succeeded him 2 King 13. 24. and Division 334 Manasseh 53 after him reigned Rezin the last King of Syria captived by the Assyrian Division 335 Manasseh 54 and Damaseus with him and so is there an end of the Syrian power World 3365 Division 336 Manasseh 55 Manasseh dieth Ammon reigneth two years and is at last slain by his own servants but his death avenged on those servants by the people of the Land Whilest the Kingdom of Syria was in its power the Assyrian Kingdom World 3366 Division 337 Ammon 1 was obscure and therefore very improperly made by some the first of the World 3367 Division 338 Ammon 2 four Monarchies No King of it mentioned in Scripture till Pull in the time of Menahem King of Israel Famous in Heathen Stories is Sardanapalus the last King of that Kingdom whilest it was obscure and with whom it fell Before his time it was that Jonah went to Niniveh and prophesied against it some thirty or forty years before its fall In new hands that City and Kingdom began to be great and victorious The first of the Kings of the new race was Pull so potent that he pull'd a thousand Talents by way of tribute from the King of Israel 2 King 15. 19. After him came Tiglath-Pileser into the Assyrian Throne and conquered Syria and added it to Assyria 2 Kings 16. 9 10. Next after him reigned Shalmanezer who captivated the ten Tribes 2 King 17. 3 c. and after him Sennacherib the blasphemous called also Sargon as it is probable Esay 20. 1. Esar-haddon succeeded Sennacherib and he is the last Assyrian King mentioned if Asnapper were not one on that Throne different from him Then did Babylon swallow up Niniveh and Nebuchad-nezzar subdued it and brought it under the subjection of Babylon whereas Babel had been lately under the subjection of it 2 KING XXII vers 1. and 2 CHRON. XXXIV vers 1. to vers 8. World 3368 Division 339 Iosiah 1 JOSIAH reigned 31 years being but eight years old when he Division 340 Iosiah 2 began to reign The youngest King that ever sate upon the Throne Division 341 Iosiah 3 of Judah as young again as Uzziah 2 King 15. 2. and yet was Uzziah Division 342 Iosiah 4 long off the Throne for his minority God hath much to do by Josiah Division 343 Iosiah 5 and therefore he sets him on the Throne and shews his piety Division 344 Iosiah 6 to the world betime The Lord had spoken of him about 340 years ago 1 King 13. 2. World 3374 Division 345 Iosiah 7 JEHOIAKIM born this year Compare 2 Chron. 34. 1. and 36. 5. World 3375 Division 346 Iosiah 8 JOSIAH setteth himself to seek God in the eighth year of his reign World 3376 Division 347 Iosiah 9 JEHOAHAZ born see 2 Chron. 36. 2. He is called Johanan and Division 348 Iosiah 10 Shallum 1 Chron. 3. 15. Jer. 22. 11. and said to be the first born of Josiah Division 349 Iosiah 11 because he reigneth first and the fourth Son because he was last born World 3379 Division 350 Iosiah 12 Josiah purgeth Judah and Jerusalem from Idols c. JEREMY World 3380 Division 351 Iosiah 13 JEREMY beginneth to Prophesie in the thirteenth of Josiah and by Prophesying to help forward the reformation begun which went on exceeding slowly not through any negligence of Josiah himself whose heart was very upright with the Lord but through the slackness and remisness of the Princes and people and through the rootedness of Idolatry in them And hence it is that Jeremy prophesieth so terrible things and so certain destruction in the very time of reformation Josiah in the twelfth year of his reign had begun to destroy Idolatry and yet how much filth of it was remaining in his eighteenth year is almost incredible 2 King 23. Jeremy a young Priest and Prophet for the young King was Moses like a Prophet to Israel forty years viz. 18 of Josiah 11 of Jehoiakim and 11 of Zedekiah and as Moses was so long with the people a Teacher in the Wilderness till they entred into their own Land so was Jeremy so long in their own Land a Teacher before they went into the wilderness of the Heathen The Holy Ghost setteth a special mark upon these forty years of his Prophesying Ezek. 4. 6. where when the Lord summeth up the years that were betwixt the falling away of the ten Tribes and the burning of the Temple three hundred and ninety in all and counteth them by the Prophets lying so many days upon his left side he bids him to lye forty days upon his right side and bear the iniquity of the House of Judah forty days a day for a year Not to signifie that it was forty years above three hundred and ninety betwixt the revolting of the ten Tribes and the captivity of Judah for it was but three hundred and ninety exactly in all but because he would set and mark out Judahs singular iniquity by a singular mark for that they had forty years so pregnant instructions and admonitions by so eminent a Prophet yet were impenitent to their own destruction The Prophesies of Jeremy are either utterly undated and so not easily if at all to be referred to their proper time or those that are dated are almost generally dislocated and not easie to give the reason of their dislocation The first Chapter at vers 2. and the third Chapter at vers 6. do only bear the date of Josiahs reign and no more mention of any other Prophesie delivered in his time expresly made and yet there is no doubt that very much of the beginning of his Prophesie was in his time JEREMY I. THIS Chapter dateth it self by the thirteenth year of Josiah and that was the time and this was the subject of the Prophets first Ministery for here is laid down the general head upon which his whole Prophesie doth chiefly run A rod and evil to come upon Jerusalem from the North. God sheweth him a plain dried withered rod to signifie the rod and stroke that God was about to bring upon the people and when he asked Jeremy what he saw he not only saith he saw a rod but he can readily name the wood of which it was made though it was withered and dry and no ready token on it to discern of what wood it was I see saith he Makal shaked a rod of Almond thou hast well seen saith God for Ani shokedh I hasten my word to perform it The Lord descanteth upon the word Shakedh in the Prophets answer And since Jeremy had spoken so fully as to tell that he not only saw a rod but a rod of Shakedh or of Almond the Lord answers as fully that he is not only about to bring a rod upon the Land but also Shakedh he doth hasten to
which was a comfortable word for Baruch in Egypt in the threatnings of Egypt the 46 Chapter which was also delivered in this fourth of Jehoiakim is laid next that all the threatnings against Egypt though at several times delivered yet might come together and that the accomplishment of this Prophesie delivered in Jehoiakims time and fulfilled upon Pharaoh Nechos Army might be a confirmation that Israel in Egypt must expect the like truth of the Prophesies against it delivered to them there of misery to come upon it by Nebuchadnezzar Of the same date with the 46 Chapter we may well suppose the 48 49 Chapters to be also because the second verse of Chapter 46. doth use a comprehensive expression The Word of the Lord against the Gentiles as concluding all these Sermons and Prophesies against these several Nations under one date and head only Chap. 47. and vers 34. of Chap. 49. are of several specified dates of which when we come to them JEREMY XXXVI from vers 9. to end World 3403 Divvision 374 Years of Captivity 2 Iehoiakim 5 IN the fifth year of Jehoiakim in the ninth month Jehoiakim cuts in pieces and burns Jeremies Prophesie a wickedness not to be paralleld Let the Reader weigh whether Baruchs reading the Book in the fourth year of Jehoiakim on the Fast day vers 6. and his reading it now in the fifth year of Jehoiakim at an extraordinary Fast in the ninth month be above the space of two months asunder It is very well worth the pondering I cannot but conclude affirmatively and I believe upon very good ground and this observed and concluded doth help to count the seventy years captivity the more exactly if it do not also teach us to begin the year from the time of the first captivity from its antient date in Tisri till Redemption altered the date and brought it to Abib which I believe Captivity hath now altered again The preceding Chapter and this and divers forward are Historical and therefore they are laid together after those that are more fully Prophetical we shall observe the like in the Book of Daniel ere it be long Divvision 375 Years of Captivity 3 Iehoiakim 6 There is no particular occurrence mentioned this sixth year of Jehoiakim 2 KING XXIV the latter end of vers 1. and vers 2 3 4. JEHOIAKIM rebelleth against the King of Babel for which he is miserably invaded and Judah spoiled and this misery continueth all his time DANIEL I. from vers 18. to end World 3405 Divvision 376 Years of Captivity 4 Iehoiakim 7 DANIEL and his three fellows are presented to the King and higly approved of JEREMY XXXV THE Story and matter of Jeremies setting wine before the Division 377 Years of Capt. 5 Iosiah 8 Rechabites c. is said to be in the days of Jehoiakim but in Division 378 Years of Capt. 6 Iosiah 9 what year is not mentioned only this may be collected out of the Division 379 Years of Capt. 7 Iosiah 10 Text that it was after Jehoiakims rebelling against Nebuchad-nezzar for they say in vers 1. that they fled to Jerusalem for fear of the Army of the Chaldeans and the Army of the Syrians which are the Army mentioned to have come against him upon his rebelling 2 King 24. 2. This Story therefore fell out in these latter years of Jehoiakim Now it is laid so far in the Book as after divers Prophesies dated by the times of Zedekiah partly because it is Historical and so is set after Prophetical things and partly because this Story of the Rechabites doth set off the impiety of the Jews mentioned in the preceding Chapter the more for there he sheweth how false the people were to their Covenant with God in recalling their freed servants and here how faithful the Rechabites were to an ingagement of their father 2 KING XXIV vers 5 6 7. 2 CHRON. XXXVI vers 6 7 8. World 3409 Division 380 Years of Capt. 8 Iosiah 11 JEHOIAKIM captived slain and buried with the burial of an Ass. JER LII vers 28. NEBUCHAD-NEZZAR captiveth three thousand and twenty three Jews This is to be understood of the captivity of Jehoiakim it is called the seventh year of Nebuchadnezzar because his siege against Jerusalem began in his seventh and he took the City in the beginning of his eight and partly to distinguish this from the captivity of Jehoiakin which was in his eight when he carried away many thousands 2 King 24. 12 14 16. 2 KING XXIV vers 8. 9. 2 CHRON. XXXVI vers 9. JEHOIACHIN the son of Jehoiakim reigneth three months He is called also Jeconiah and Coniah the name Jeho or Jahu a contraction of Jehovah being sometime set before his name and sometime after and the first syllable of his name sometime cut off and he called Coniah That his three months are to be taken in in Jehoiakims last year there is evidence sufficient in 2 King 25. 2 8. where the eleventh year of Zedekiah and the nineteenth of Nebuchad-nezzar are coincident or fall in together And in 2 Chron. 36. 10. where it is said that when the year was expired the King of Babel captived him thither There is one main doubt and scruple ariseth in comparing his Story in the Book of Kings and Chronicles together for the Book of Chronicles saith he was eight years old when he began to reign and the Book of Kings saith he was eighteen Now in expressions that are so different propriety is not to be expected in both but the one to be taken properly and that is that he was eighteen years old when he began to reign and the other that he was the Son of the eighth year or fell in the lot of the eighth year after any Captivity of Judah had begun for the beginning of his reign was in the eighth year of Nebuchad-nezzar 2 King 24. 12. and in the eighth year of the seventy of captivity And so the Holy Ghost dealeth here as he doth about Ahaziah 2 King 8. 26. and 2 Chron. 22. 2. compared together as was observed there JEREMY XXII from vers 24. to the end JEHOIACHIN or Jeconiah is no sooner upon the Throne but Jeremy denounceth his captivity and the failing of Solomons house in him And this doth but as it were take at that Prophesiy which he uttered before against Jehoiakim his father Chap. 36. 30. He shall have none to sit upon the throne of David When the ending of Solomons House is to be denounced he calleth the Earth Earth Earth to hear the word of the Lord that the earthly Kingdom was now to decay and therefore a Kingdom of another nature was to be looked after JEREMY XXIII all THIS King and Kingdom is described in this Chapter and when he had denounced the failing of Solomons house and the ruine of the earthly Kingdom of the house of David in the Chapter before he now telleth of the everlasting King and Kingdom of David vers 5. 6. and denounceth woe against those cursed
image of provocation or a provoking image vers 3. 5. in the entry into the Temple 2. The very whole Sanhedrin and Jaazaniah their chief committed all manner of Idolatry vers 10. 11. 3. The woman weeping for Adonis vers 14. And 4. The twenty four heads of the courses of the Priest-hood and the High Priest that should have been serving God at the Altar turning their backs upon it and adoring the Sun ãâã ãâã ãâã ãâã ãâã vers 16. a very strange framed word to express their strange abominableness In Chap. 9. God marketh his own before destruction cometh Compare Rev. 7. Jeremy Baruch Ebedmelech and whosoever else feared the Lord are here marked out for deliverance Chap. 10. Ezekiel seeth the glory of God in the Temple which he had seen at Chebar but now it is fleeting off and removed as far as the East Gate And in Chap. 11. it is flitted clean off the City to mount Olivet Chap. 12. When God had thus flitted away his own Glory he setteth the Prophet to flit away his stuff and this doth he that he might the more throughly set on the impression of captivity And from thence forward the Prophet falleth upon the people the false Prophets and Prophetesses with sharp reproofs c. In Chap. 17. there is a terrible denuntiation of Judgment against Zedekiah for violating his Oath and fealty to the King of Babel and seeking to Aegypt for help and strength that he might rebel against him This the Book of Chronicles brandeth him for that he rebelled against King Nebuchad-nezzar who had made him swear by God 2 Chron. 36. 13. It appeareth that at this time he had revolted and began to rebel and so was now brewing his own and Judahs destruction and therefore the Prophet throughout all these Chapters doth lay on the more load of threatning and terror EZEKIEL XX XXI XXII XXIII World 3416 Division 387 Years of Captivity 15 Zedekiah 7 DEstruction is now drawing on apace God will not give the Elders of Israel any answer no more then he would to Saul A sword is sharpned and preparing for Jerusalem and Rabbah Nebuchad-nezzar providing to be avenged on both it seems the King of Ammon proved traitor to Babel as well as Zedekiah had done This prophane wicked Prince of Israel his day is come the Crown must be over-turned over-turned over-turned till Christ come whose right it is The sins of Jerusalem and Israel are reckoned up now she is ready to be called to account Division 388 70 years Captiv 16 Zedekiah 8 Of any passage or occurrence of this year there is no mention 2 KING XXV vers 1. 2. JEREMY XXXIX vers 50. 52. vers 4. 5. World 3418 Division 389 70 years Captiv 17 Zedekiah 9 IN the ninth year of Zedekiah in the tenth month or the month Tebeth the tenth day of the month in the very deep of winter Nebuchad-nezzar layeth siege to Jerusalem EZEKIEL XXIV THAT very day Ezekiel is told of the thing by the Lord in Chaldea and by the Parable of the death of a beloved wife he is told and telleth the people of the destruction of the City and Temple their delight EZEKIEL XXV YET will the Lord take vengeance of those neighbour Nations that took content and rejoyced in the misery of Jerusalem JEREMY XXI ZEDEKIAH upon the Chaldeans incamping against the City inquireth of Jeremy what shall become of them and receiveth a sad answer of destruction and captivity the reason of the order of this Chapter was observed before JEREMY XLVII JEREMY fore-telleth the subduing of the Philistims by Nebuchad-nezzar even before Gaza one of their chief Cities was subdued by Pharaoh this was when Pharaohs Army was abroad and raised the siege at Jerusalem Jerem. 37. This Chapter lieth where it doth that the Prophesies against Egypt may be joyned together JEREMY XXXVII World 3419 Division 390 70 years Captiv 18 Zedekiah 10 THE Egyptians to whom Zedekiah had revolted from Nebuchad-nezzar raise his siege at Jerusalem yet Jeremy telleth that the Chaldeans shall return and take the City he is taken and put in prison JEREMY XXXII XXXIII XXXIV JEREMY in the prison buyeth and purchaseth Land in token of the peoples return thither again he Prophesieth comfortable things thereupon but sad things to the present Generation in Jerusalem who had covenanted to let their servants go free but afterwards reduced them to servitude again EZEKIEL XXIX to vers 17. IN this tenth year the tenth month and twelfth day of the month the Word of the Lord cometh to Ezekiel against Aegypt c. And here is a visible dislocation for Chap. 26. is dated by the eleventh year and Chap. 30. vers 20. and Chap. 31. are dated by the eleventh year yet this Chapter that comes between is dated by the tenth Now the reason of this misplacing is easie to be apprehended and that is this 1. The Prophesie against Egypt was in the tenth year as most properly meeting with Egypt in the very height of its pride and of Jerusalems carnal confidence in it For now it was a foot with all its force to raise the siege at Jerusalem and Jerusalem with all its hope did relye upon it and therefore in that very time the Lord denounceth destruction to it and frustration to the Jews hopes in it Now 2. The reason of setting this Prophesie that fore-telleth so much after the Prophesie against Tyrus which was in the eleventh year is because Tyrus was first to be destroyed and Egypt was to be the wages of Nebuchad-nezzar for destroying Tyrus Chap. 29. 18 19. and therefore that this might be observed the better the threatning of the destruction of Tyrus which was given after yet is set before the threatning of the destruction of Egypt which was given before EZEKIEL XXVI XXVII XXVIII World 3420 70 years Captivity 19 Zedekiah 11 THIS eleventh year of Zedekiah and nineteenth of Nebuââad-nezzar was the fatal year of Jerusalems destruction and now are Ezekiels three hundred and ninety years up Ezek. 4. 5. we counted the very year of the division of the Tribes the first of them or else the very last of them would have fallen here on the very first day of this year hath Ezekiel the sad prediction concerning the ruine of Tyrus and Sidon EZEKIEL XXX from vers 20. to the end ON the seventh day of this first month Ezekiel Prophesieth of the weakning and fall of Egypt whom Nebuchad-nezzar had now beaten off and was returned to Jerusalems siege again EZEKIEL XXXI ON the first day of the third month of this year Ezekiel hath another Prophesie against Egypt JEREMY XXXVIII IN these gasping times of the City when all the provision in it was even spent vers 9. Jeremy by cursed suggestion to the King is cast into the Dungeon but delivered thence by the good care of Ebed-melech a Cushite c. JEREMY XXXIX vers 15 16 17 18. JEREMY thus delivered by the means of Ebed-melech from the Dungeon Prophesieth
is called both Ahashuerus and Artaxerxes Ezra 4. vers 6 7. for Artaxerxes was a common name of the Kings of Persia as Pharaoh was of the Kings of Egypt DANIEL X XI XII DANIEL mourning for the hindrance of the Temple seeth Christ as John did in Patmos And hath a Revelation of the condition of his own people under their powerful Enemies till the madness of Antiochus Epiphanes was over He should violate the Sanctuary and cause Religion and Moses Law to lie in the dirt for a time two Times and half a time or three years and an half or one thousand two hundred and ninety days But he that waiteth and liveth to see five and forty days more or till those one thousand two hundred and ninety days be made up one thousand three hundred and thirty five days he should see an end of Antiochus Artaxerxes Ahashuerus World 3474 Artax Ahashuerus 1 The building of the Temple lieth forgot and forlorn by the command of Artaxerxes Ahashuerosh the present King of Persia Hereupon divers of the Jews that had gone up to Jerusalem in the first of Cyrus return back again in this Kings reign to their old residence in Babylonia or in Persia again Artax Ahashuerus 2 The building of the Temple lieth still quite forlorn ESTHER I. World 3476 Artax Ahashuerus 3 ARTAXERXES who was also called Ahashuerosh after his great Grandfather of the Median blood Dan. 9. 1. is a greater Potentate and Prince by seven Provinces then Cyrus and Darius were compare vers 1. with Dan. 6. 1. To shew and to see his own glory and pomp he maketh a Feast half a year together to his Nobles and seven days more to all Susan and when all this glory of his great command hath been shewed he cannot command his own wife c. ESTHER II. Artax Ahashuerus 4 THREE whole years and above is Ahashuerus without a Queen Artax Ahashuerus 5 his servants and officers in several Countries are making inquiry after Artax Ahashuerus 6 who may be fit for a Queen for him World 3480 Artax Ahashuerus 7 Esther taken into the Kings Palace in the seventh year of his reign in the tenth month vers 16. a Daughter of Benjamin born for the good of her people Mordecai had been captived with Jechoniah above seventy years ago and had been at Jerusalem when the Captivity was sent back to their own Country again and there had helped forward their settlement and prosperity as long as the work of the Temple would go forward but when not he returns to Persia and there doth his people good in that Court when he could no longer do it in their own City Artax Ahashuerus 8 Bigthan and Teresh two of the Kings Porters hanged for Treason The matter discovered by Mordecai and revealed to the King ESTHER III. Artax Ahashuerus 9 HAMAN promoted by the King to the highest honour in the Artax Ahashuerus 10 Kingdom obtaineth not one bowing or cringe from Artax Ahashuerus 11 Mordecai Mordecai disdaineth to homage or to shew reverence to an Amalekite for so Haman was of the Seed of Agag whom Samuel hewed to pieces in Gilgal World 3485 Artax Ahashuerus 12 Haman would buy all the Jews in the Persian Monarchy for ten thousand Talents of silver but they are given him for nothing He goes not about the destruction of them but first useth direction by Magical Lots what day fittest to speed of his request and the Devil allots him the thirteenth of the first month and what month fittest for the execution and the Devils Lot telleth him the month Adar On the thirteenth day of the first month Letters are dispatched through all the Provinces of the Monarchy for the destruction of the Jews at such a time ESTHER IV V. ALL the Provinces perplexed at the tidings the Jews in Shushan keep a Fast of three days and three nights long this time is measured exactly as the three days and three nights of our Saviours death for on the third day Esther puts on the Kingdom ãâã ãâã ãâã ãâã ãâã and obtains the Kings favour ESTHER VI VII HAMAN prepares a Gallows for himself and bespeaks Honours for Mordecai his Wife and friends knew the curse upon Amaleck because of the Jews and read his fall ESTHER VIII IX ON the twenty third day of the month Sivan Mordecai and Esther obtain Letters to revoke Hamans bloody purpose and that the Jews should stand in their own defence against their enemies which they do at the time appointed for their destruction and slay 75810 men The feast of Purim instituted ESTHER X. Artax Ahashuerus 13 AFTER this great and wonderful deliverance and prosperity of the Artax Ahashuerus 14 Jews Artaxerxes or Ahashuerosh layeth a Tax upon the whole Empire but in what year of his reign is uncertain and how long he reigned after this is not easily determinable For the Scripture is utterly silent to express the number of the years of his reign or any of the Kings of of Persia that come after him in clear expressions Of this King it saith no more at all of the next it mentioneth his second year Ezra 4. 24. his fourth year Zech. 7. 1. his sixth year Ezra 6. 15. his seventh Ezra 27. 8. his twentieth Neh. 1. 1. his thirty second Neh. 13. 6. but how long he reigned further there is no account at all neither By collection from other places and passages it may be concluded and upon very good ground that this King Artaxerxes Ahashuerosh reigned but fourteen years in all the ground is this Because Zechariah in the second year of Darius doth then but reckon the time of some captivity seventy years The Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these seventy years Zech. 1. 12. And in Chap. 4. there are some people sent from Babel to Jerusalem and they have this quaere among the rest of the business they came about to speak to the Priests which were in the house of the Lord of Hosts and to ask Should I weep in the fifth month as I have done these seventy years Compare ver 3. 5. Now from the beginning of the seventy years or the fourth of Jehoiakim to the second of Darius were many years above seventy namely the three years of Cyrus all the years of Ahashuerosh which were twelve mentioned in Scripture before his taxing the Empire and two of Darius himself eighty seven in all by this account from the time that the seventy years captivity beginneth to be counted therefore these seventy years mentioned in Zechary must be counted from some other date or else there will be exceeding much hardness and impropriety in the speech Now this date is from the destruction of Jerusalem and firing of the Temple in the nineteenth year of Nebuchad-nezzar to Darius his second namely fifty one years of the seventy of Babell three of Cyrus
fourteen as we suppose of Ahashuerosh and two of Darius For let the Reader but impartially and unbiassed expound those two places in Zechary alledged and how can he possibly interpret the seventy years there mentioned of the seventy years mentioned Jeremy 25. 11 12. 29. 10. which were expired seventeen years ago by plain account of Scripture Especially let him but weigh well the scope and purpose of the seventh Chapter of Zechary and it will make the date and account that we give of those seventy years to be proper and approveable In the second year of Darius the Temple after a long hinderance of the building of it is begun upon to be built again and it goes happily forward thereupon the Church at Babell sends to Jerusalem to inquire of the Priests Now that the Temple is built again shall I fast and keep solemn days of humiliation as I have done these seventy years since the Temple was destroyed If they had fasted but the seventy years of the captivity then had they laid down their fasts at the least seventeen years to the second of Darius nineteen to the fourth as Zech. 7. 1. And if they had laid them down so long while the work and building of the Temple lay forlorn why should they think of taking them up again now it went well with that work and building And if they had continued them all the time of the captivity and all the time since why is it called but seventy years whereas it was at the least eighty seven Therefore to me it is past all peradventure that the seventy years there spoken of are counted from the firing of the Temple to the re-building of it in the second of Darius and that this very account doth necessarily allot fourteen years reign to Artaxerxes Ahashuerosh that hindered it to make up this sum As we observed the like necessary allowing of seventeen years to Joshua upon the result of a gross sum where all the rest of the sum is cleared by particulars but only those seventeen And with this computation that we have given how pregnantly and properly doth agree that reckoning of the Angel Gabriel of seven times seven years or forty nine years from Cyrus his decree of building Jerusalem to the finishing of it as we shall observe at the thirty second year of Darius But the Reader will there see it readily enough of himself without any notice World 3488 Artaxerxes Ahashuerosh 1 After Artaxerxes Ahashuerus the husband of Esther reigned Artaxerxes Darius falsly supposed by the Jews to be his son Probably the same with Darius Hystaspis in Heathen Authors called the King of Assyria Ezra 6. 22. EZRA V. vers 1. And HAGGAI I. World 3489 Artaxerxes Ahashuerosh 2 IN this second year of Darius on the first day of the sixth month Haggai beginneth to Prophesie and checketh the peoples not caring to build the Temple especially those hireling Jews that are spoken of Ezra 4. 5. that were bribed by the Enemy to give councel against the building and that were still saying The time is not yet come that the house should be built On the twenty fourth day of the same month the preparation for the building begins with the twelfth verse of Hag. 1. read Ezra 5. vers 2. HAGGAI II. to vers 10. IN the seventh month on the twenty one day of the month Haggai foretels the glory of this second Temple and speaketh this to divers that had seen Solomons Temple standing ZECHARY I. to vers 7. IN the eighth month Zechary begins to prophesie HAGGAI II. from vers 10. to the end IN the ninth month on the twenty fourth day of it they begin to lay stones in the Temple wall and to raise the building For from the twenty fourth day of the sixth Month they had only prepared materials On this day Haggai hath two Prophesies ZECHARY I. from vers 7. to end And CHAP. II III IV V VI. IN the eleventh month on the fourteenth day Zechary seeth Christ riding on a Horse and Angels like Horses attending him He seeth a vision of four horns that should seek to scatter Judah Rehum Shimshai Tatnai Shether Bosnai and four carpenters to break those horns Zorobabel Joshua Ezra Nehemiah He seeth Jerusalem ready to be measured but let alone because the compass of it should be boundless He seeth the garments of the High Priesthood tattered and poor but new ones found out by the Lord in figure of a glorious Ministry under the Gospel Christ the corner stone with seven Eyes The Church seven golden Candlesticks and the ministry of the Church of Jews and Gentiles two Olive Trees emptying themselves into those Candlesticks A flying roll of the length and breadth of the porch of the Temple full of curses wickedness in an Ephah the greatest measure in use setled in Babylon c. EZRA V. from vers 3. to end And VI. to vers 14. Artaxerxes Darius 3 THE Enemies of the Jews under a pretended officiousness to the King but upon an intent malice against the Temple by Letters to Darius seek to hinder it but by a special providence it proves occasion of the more advancing of it Hitherto had the Jews built only upon the incouragement of the Prophets Haggai and Zechary now they have a Commission from the King ZECHARY VII VIII World 3491 Artaxerxes Darius 4 IN the fourth year of Darius in the ninth month which is Chisleu on the fourth day of the month ãâã ãâã ãâã ãâã ãâã The Congregation in Babel sent to Jerusalem to inquire concerning their Fasts whether they should continue them now the Temple was begun and was so forward in building or lay them down They used these several Fasts First In the fourth month because then the City broken up Jerem. 52. 6. Secondly In the fifth month because in that month the Temple was fired 2 King 25. 8. Thirdly In the seventh month because in that Gedaliah was slain and all the Jews with him scattered Jer. 41. 1. Fourthly In the tenth month Zech. 8. 19. because in that month the siege began about Jerusalem 2 King 25. 1. So that by the intent and occasion of all those solemn Fasts which referred all of them to the last and final stroke and ruine of Jerusalem by the Babilonian and nothing at all to the first Captivity of Jehoiakim or Jechoniah it is apparent that the seventy years mentioned to have been the length of these solemn days and duties are to be understood and reckoned from the very same time and occasion as was observed before Artaxerxes Darius 5 The Temple goeth well forward and the work receiveth no interruption but prospereth EZRA CHAP. VI. from vers 14. to the end World 3493 Artax Darius 6 IN the sixth year of Darius on the third day of the month Adar the Temple is finished and the Dedication of it solemnly kept EZRA VII VIII World 3494 Artax Darius 7 ON the first day of this seventh year of Darius Ezra setteth up from Babylon
to go to Jerusalem Ezra 7. ver 9. On the ninth tenth and eleventh days he musters his Company and keeps a Fast at the River Ahava Ezra 8. ver 15 23. On the twelfth day he beginneth to march ver 31. On the fourteenth day the Passover is solemnly kept at Jerusalem Ezra cometh to Jerusalem on the first day of the fifth month or the month Ab and on the fourth day delivereth out upon weight all the Gold and Silver that he had brought with him for an Offering from the King from his Princes and from Israel in Babel Ezra was Uncle to Joshua that was now High Priest Chap. 7. 1. with 1 Chron. 6. 14. His father Seraiah was slain at the sacking of Jerusalem 2 King 25. 18. seventy five years ago Ezra was then very young if so be he were then born EZRA IX X. REST and prosperity which the returned Jews have a little injoyed hath bred corruption amongst them by making mixt Marriages with the Nations amongst whom they lived This Ezra reformeth and causeth them to put away their Wives which were a great multitude only four men opposed the business two Levites and two others and to such a sence is vers 15. of Chap. 10. to be read Onely Jonathan the son of Asahel and Jahaziah the son of Tiknah stood against this matter ãâã ãâã ãâã ãâã ãâã and Meshullan and Shabbethai helped them weigh vers 16. and it inforceth this translation The meeting about this matter was on the twentieth day of the ninth month and then they chose Elders to see the work carried on they begin to sit upon it the first day of the tenth month and have finished the business by the first day of the first month Chap. 10. 14 16 17. This matter was done in the seventh year of Darius or Artaxerxes the same year that Ezra came to Jerusalem as the Text seemeth to carry it on unless by the strange writing of the word ãâã ãâã ãâã ãâã ãâã vers 16. the Holy Ghost would hint Darius his tenth ãâã ãâã ãâã ãâã ãâã Let the learned judge ZECHARY IX X XI XII XIII XIV Artax Darius 8 FROM this action of Ezra of reforming their mixt Marriages which Artax Darius 9 most likely was in Darius his seventh there is a silence of any thing Artax Darius 10 done till Darius his twentieth and then Nehemiah begins to stir In this Artax Darius 11 time therefore which was the space of twelve years we may very well conceive Artax Darius 12 that Zachary was propheâying among the people and helping forward the Artax Darius 13 Reformation and since there is no date to direct us otherwise we may Artax Darius 14 very well take up his 9 10 11 12 13 14. Chapters in which he Prophesieth Artax Darius 15 very plainly and fully of many things concerning Christ and the Artax Darius 16 time of his coming as of the Conversion of Paul and the Gospel beginning Artax Darius 17 at Hadrach and Damascus and of Antioch in Hamath intertaining the Artax Darius 18 Gospel of Christ riding into Jerusalem upon an Ass Chap. 9. 1 9. of his Artax Darius 19 confounding the three Shepherds the Pharisees Saduces and Esseans his being âold for thirty pieces of Silver Chap. 11. 8. 12. his Disciples scattered Chap. 13. 7. divers of Jerusalem mourning over him whom they peirced Chap. 12. and the rest and their City and Temple perishing through unbelief Chap. 11. 1. c. NEHEMIAH all the Book Chap. 13. vers 7. World 3507 Artax Darius 20 IN the twentieth year of Artaxerxes Darius in the month Chisleu Nehemiah understandeth the miserable case of Jerusalem and in the month Nisan following he obtaineth leave of the King to go to Jerusalem and a Commission and a Convoy Here observe that Chisleu the ninth month and Nisan following which was the first month are both in the twentieth year of Darius Chap. 1. 1. and Chap. 2. 1. Artax Darius 21 Nehemiah is twelve years governour of Judea before he return again to Artax Darius 22 Persia to the King in that time he builds the wall of Jerusalem fills it Artax Darius 23 and settles it with Inhabitants brings the people into order and into a Artax Darius 24 Covenant and Jerusalem into habitableness in safety And having finished Artax Darius 25 all that was needful for the constituting of the City and the people in Artax Darius 26 peace and piety he returneth at the end of twelve years or in the two Artax Darius 27 and thirtieth year of the King according as he had appointed Chap. 13. Artax Darius 28 6. and from that year if we count backward to the first of Cyrus you Artax Darius 29 have the sum of seven times seven or forty nine years the term that the Artax Darius 30 Angel had pointed out for the building of Jerusalem City and wall Dan. Artax Darius 31 9. 25. viz. of Cyrus three years of Ahashuerosh fourteen years and of this Darius thirty two And thus far goeth the Old Testament in telling the years of the Story as it goeth along and further then this thirty two of Darius it counteth not by named sums And this very consideration doth confirm me in this reckoning of the years of these Persian Kings for I cannot but conclude that the Holy Ghost naming the several years of these Kings hitherto intendeth to continue the Chronicle till this time of Jerusalems compleating and there to end the Annals In the seventh Chapter of this Book which giveth account of the number and the families of the people that planted Judea after the Captivity you will find exceeding much difference from the Catalogue in Ezra 2. though this is said by the Text to be the same for the fifth verse saith thus I found a Book of the Genealogy of them that came up at the first and found written therein c. but the matter is to be conceived and apprehended thus That Nehemiah found that List and Catalogue of those that came up in the first of Cyrus as it was taken then and that he called over the names of the Families as they lay in order there He observed the order of that List in calling and listing them but he took the number of them as they were now when he numbred them Some Families were now more in number then they were when that first List was made and some were less and some that were in that List were not to be found now for some had more of the same Stock come out of Babel since the first numbering and some that had come up at first and were then numbred were now gone back and so he observeth by comparing that List and the present number how the Plantation in Judea had gone forward or backward increased or decayed since the first return World 3519 Artax Darius 32 Nehemiah returneth to the King again Chap. 13. 6. and here the Chronicle of the Old Testament ends NEHEM XIII from vers 7. to the end NEHEMIAH
no small induction to him of the writing of this Epistle and sheweth the desperate danger of it Chap. 6. 4 5 c. and Chap. 10. 26 27 c. In which his touching of it we may see how far some had gone in the Gospel and yet so miserably far fallen from it as that some of them had had the extraordinary gifts of the Holy Ghost and yet now sinned willingly and wilfully against it In describing their guilt one of his passages that he useth is but harshly applied by some Chap. 10. 29. Hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing when they say that this horrid Apostate wretch that treads Christ under foot was once sanctified by the blood of Christ whereas the words mean Christs being sanctified by the blood of the Covenant according to the same sense that Christ is said to be brought again from the dead by the blood of the Covenant in this same Epistle Chap. 13. 20. And the Apostle doth set forth the horrid impiety of accounting the blood of the Covenant a common thing by this because even the Son of God himself was sanctified by it or set apart as Mediator And so should I understand the words He hath trodden under-foot that Son of God and counted the blood of the Covenant by which he the Son of God was sanctified an unholy thing He magnifieth faith against those works that they stood upon and sought to be justified by and sheweth that this was the all in all with all the holy men both before the Law and under it When he gives them caution Lest there be any fornicator or profane person as Esau c. Chap. 12. 16. he doth not only speak according to the common tenet of the Nation that Esau was a fornicator as see Targ. Jerus in Gen. 25. but he seemeth to have his eye upon the Nicolaitan doctrine that was now rise that taught fornication to which he seemeth also to refer in those words Chap. 13. 4. Marriage is honourable c. And now henceforward you have no more story of this Apostle what became of him after the writing of this Epistle it is impossible to find out by any light that the Scripture holdeth out in this matter The two last verses but one of this Epistle trace him as far forward as we can any way else see him and that is but a little way neither Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you By which words these things may be conjectured 1. That after his inlargement out of bonds he left Rome and preached in Italy He mentioneth in his Epistle to the Romans his desire and intent to go preach in Spain Rom. 15. 24. but that was so long ago that he had now found some just cause so much time intervening to steer his course another way For 2. It appears that when he wrote this Epistle to the Hebrews he intended very shortly to set for Judea if so be he sent the Epistle to the Jews of Judea as hath been shewed most probable he did So that trace him in his intentions and hopes and you find him purposing to go to Philippi Phil. 2. 23 24. Nay yet further to Colosse Philem. ver 22. Nay yet further into Judea It is like that the Apostacy and wavering that he heard of in the Eastern Churches shewed him more need to hasten thither then to go westward 3. He waited a little to see whether Timothy now inlarged would come to him in that place of Italy where he now was which if he did he intended to bring him along with him but whether they met and travelled together or what further became of either of them we shall not go about to trace lest seeking after them we lose our selves CHRIST LXIII NERO. IX IT hath been observed before how probable it is that Albinus came into the Government of Judea in Festus room in this ninth year of Nero. And if so then was James the Apostle who was called James the less martyred this year Josephus gives the story of this Antiq. lib. 20. cap. 8. Caesar saith he understanding the death of Festus sendeth Albinus governour into Iudea And the King Agrippa put Ioseph from the High-priesthood and conferred it upon Ananus the son of Ananus Now this Ananus junior was extreme bold and daring and he was of the sect of the Saduces which in judging are most cruel of any of the Iews Ananus therefore being such a one and thinking he had got a sit opportunity because Festus was dead and Albinus was not yet come he gets together a Council and bringing before it Iames the brother of Iesus who was called Christ and some others as transgressors he delivered them up to be stoned But those in the City that were more moderate and best skilled in the Laws took this ill and sent to the King privately beseeching him to charge Ananus that he should do so no more And some of them met Albinus as he came from Alexandria and shewed him how it was not lawful for Ananus to call a Council without his consent Whereupon he writeth a threatning Letter to Ananus And King Agrippa for this fact put him from the Highpriesthood when he had held it but three months and placed Iesus the son of Damneas in his room THE EPISTLE OF JAMES Although therefore the certain time of his writing this Epistle cannot be discovered yet since he died in the year that we are upon we may not unproperly look upon it as written not very long before his death And that the rather because by an expression or two he intimates the vengeance of Jerusalem drawing very near Chap. 5. 8 9. The coming of the Lord draweth nigh and Behold the Judge standeth before the door He being the Apostle residentiary of the Circumcision in Judea could not but of all others be chiefly in the eyes of those that maliced the Gospel there and the Ministers of it So it could not but be in his eye to observe those tokens growing on apace that his Master had spoken of as the forerunners and forewarners of that destruction coming False Prophets Iniquity abounding Love waxing cold betraying and undoing one another that he could not but very surely conclude that the Judge and judgment was not far from the door Among other things that our Saviour foretelleth should precede that destruction this was one Matth. 24. 14. This Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations and then shall the end come And so did the Gospel reach all the twelve Tribes as well as other Nations even the ten Tribes as well as the other two Therefore James a Minister of the Circumcision doth properly direct this Epistle to all the twelve Tribes scattered abroad The whole Nation was at this time some at the
former Chapter was contained the intimation of the desolation of Jerusalem and in the beginning of this the ceasing of Prophesie under the similitude of the four winds restrained from blowing upon the Earth Compare Cant. 4. 16. Ezek. 37. 9. only a remnant of Israel are sealed unto salvation and not to perish by that restraint and with them innumerable Gentiles Ezekiel helpeth here to confirm the explication that we have given of the Chapter before for he hath the very like passage upon the first destruction of the City Ezek. 9. 10. 11. Compare the marking in the foreheads here with Exod. 28. 38. Dan not mentioned among the Tribes in this place Idolatry first began in that Tribe Judg. 18. 1 King 12. REVEL CHAP. VIII THE opening of the seventh Seal lands us upon a new scene as a new world began when Jerusalem was destroyed and the Jews cast off The six Seals in the two former Chapters have shewed their ruine and the appearing of the Church of the Gentiles and now the seven Trumpets under the seventh Seal give us a prospect in general of the times thence forward to the end of all things I say in general for from the beginning of the twelfth Chapter and forward to the end of the nineteenth they are handled more particularly Silence in Heaven for a while and seven Angels with seven Trumpets may call our thoughts to Joshua 6. 4 10. and intimate that the Prophetick story is now entred upon a new Canaan or a new stage of the Church as that business at Jericho was at Israels first entring on the old Or it may very properly be looked upon as referring and alluding to the carriage of things at the Temple since this Book doth represent things so much according to the scheme and scene of the Temple all along And in this very place there is mention of the Altar and Incense and Trumpets which were all Temple appurtenances It was therefore the custom at the Temple that when the Priest went in to the Holy place the people drew downward from the Porch of the Temple and there was a silence whilest he was there yea though the people were then praying incomparably beyond what there was at other times of the service for the Priests were blowing with Trumpets or the Levites singing The allusion then here is plain When the sacrifice was laid on the Altar a Priest took coals from the Altar went in to the Holy place and offered incense upon the Golden Altar that stood before the vail that was before the Ark and this being done the Trumpets sounded over the sacrifice Here then is first intimation of Christs being offered upon the Altar then his going into the Holy place as Mediator for his people and then the Trumpets sounding and declaring his disposals in the world His taking fire off the Altar and casting it upon the Earth ver 5. is a thing not used at the Temple but spoken from Ezek. 10. 2. which betokeneth the sending of judgment which the Trumpets speak out These seven Trumpets and the seven Vials in Chap. 16. in many things run very parallel how far they Synchronize will be best considered when we come there The first Trumpet sounding brings hail and fire and blood upon the Earth and destroys grass and trees a third part of them Fire and hail was the plague of Egypt Exod. 9. 23. but fire and blood with hail is a new plague By these seemeth to be intimated what plagues should be brought upon the world by fire sword dreadful tempest unnatural seasons and the like The second Trumpet sounds and a great burning mountain is cast into the Sea and the third part of it becomes blood The Sea in the Prophetick language doth signifie multitudes of people as Jerem. 51. 36. 42. And Babylon that was Monarch was a burning mountain in the same Chapter ver 35. So that the Imperial power seemeth to be the mountain here which made bloody and mischievous work not only by the persecution of Christians but even among their own people As Nero at present Vitellius instantly after Domitian Commodus and indeed generally all of them either bloodily destroy their own people or at least for their covetousness ambition revenge or humour bring disquietness oppression misery Wars and Blood upon all the World in one place or other The third Trumpet brings the Star Wormwood upon the Rivers and Fountains of waters which seemeth to denote the grievous Heresies that should be in the Church which should corrupt and imbitter the pure springs of the Scripture and fountains of Truth A Star in the language of this Book is a Church-man Chap. 1. 20. Ben Cochab was such a Wormwood Star among the Jews called most properly Ben cozba the lier And the phrase A Star falling from Heaven alludes to Isa. 14. 12. How art thou fallen from Heaven O Lucifer c. The fourth Trumpet shews the darkning of the Sun and Moon and Stars for a third part By which seems to be understood the wane and decay both in the glory of the Church by superstition and of the Empire by its divisions within and enemies from without and this before the rising of the Papacy which appears under the next Trumpet and these things were great advantages to its rising The darkning of the heavenly luminaries in the Prophets language signifieth the eclipsing of the glory and prosperity of a Kingdom or People Isa. 13. 9 10. Joel 2. 10. How it was with the Church and Empire in these respects before that time that the Papacy appeared he is a stranger to History both Ecclesiastical and Civil that remembreth not upon this very hint The three Trumpets coming are the Trumpets of Wo wo wo though these things past were very woful but those much more that are to come REVEL CHAP. IX A Description of the Papacy under the fifth Trumpet Another Star falling from Heaven and that a notable one indeed the He that hath the Key of the bottomless pit committed to him A vast difference from the Keys given Peter The Keys of the Kingdom of Heaven The setting of these in their just distance and opposition will illustrate the matter before us When the world is to come out of darkness and Heathenism to the knowledge of the Gospel Christ gives Peter the Keys of the Kingdom of Heaven to open the door and let light come in among them for he first preached to the Gentiles Act. 10. 15. 7. The World under the Papacy returns as it were to Heathenism again and not undeservedly for its contempt of the Gospel and unproficiency under it which is very fitly described by Hell opened by the Keys of the bottomless pit and darkness coming and clouding all The Claviger or Turnkey is The child of perdition Abaddon and Apollyon a destroyer and one that is surely and sorely to be destroyed Chittim Italy or Rome afflicting and perishing for ever Num. 24. 24. Antichrist of the second edition
as Egypts did through dreadful apparitions in the dark The drying up of Euphrates for the Kings of the East under the sixth Vial seems to speak much to the tenor of the sixth Trumpet the loosing of the four Angels which were bound at Euphrates Those we conceived the Turks to plague Christendom these we may conceive enemies to plague Antichrist The allusion in the former seems to be to the four Kings from beyond Euphrates that came to scourge Canaan Gen. 14. this to the draining of Euphrates for Cyrus and Darius to take Babylon For having to treat here of a Babylon as ver 19. the scene is best represented as being laid at the old Babylon Now the Historians that mention the taking of Babylon by Cyrus tell us it was by draining the great stream of Euphrates by cutting it into many little channels The Egyptian plague of Frogs is here translated into another tenour and that more dangerous three unclean Spirits like Frogs come out of the mouth of the Dragon Beast and false Prophet Spirits of Devils working miracles c. This is named betwixt the sixth and seventh Vial though the acting of the delusions by miracles were all the time of the Beast and false Prophet because of the judgment now coming for though all deluders and deluded received their judgments in their several ages yet being here speaking of the last judgments of Antichrist they are all summed together He is here called the false Prophet as being the great deluder of all The fruit of all these delusions is to set men to fight against God whose end is set forth by allusion to the Army of Jabin King of Canaan Judg. 5. 19. broken at the waters of Megiddo The word Armageddon signifies a mountain of men cut in pieces Here that solemn caution is inserted Behold I come as a thief Blessed is he that watcheth and keepeth his garments The Priest that walked the round of the Temple guards by night had torches born before him and if he found any asleep upon the guard he burnt his clothes with the torches Middoth per. 1. halac 2. The seventh Vial concludes the Beasts destruction The great City is said to be divided into three parts either as Jerusalem was Ezek. 5. 11 12. a third part to pestilence a third part to the sword and a third part to dispersion and destruction in it or because there is mention of an Earthquake this speaks its ruining in general as Zech. 14. 4 5. A tenth part of it fell before Chap. 11. 13. and now the nine parts remaining fall in a tripartite ruine REVEL CHAP. XVII MYSTICAL Babylon pictured with the colours of the old Babylon Rome so called as being the mother of Idolatry as Babel was the beginning of Heathenism and the mother of persecution Babylon destroyed Jerusalem so did Rome and made havock of the Church continually She is resembled to a woman deckt with gold c. as Isa. 14. 4. sitting upon a seven-headed and ten-horned Beast as Chap. 13. 1. Which Beast was and is not and yet is it shall ascend out of the bottomless pit and shall go to perdition Rome under the Papacy was not the same Rome it had been and yet it was Not Rome Heathen and Imperial as it had been before and yet for all evil Idolatry persecution c. the same Rome to all purposes It is plainly described as sitting upon seven hills upon which there is hardly a Roman Poet or Historian but makes a clear comment The seven heads denoted also seven Kings or kinds of Government that had passed in that City Five are fallen vers 10. Kings Consuls Tribunes Dictators Triumvirs and one then was when John wrote namely Emperors And one not yet come Christian Emperors which continued but a short space before the Beast came which was and is not He is the eight and he of the seven They that hold Rome to be the fourth Monarchy in Daniel cannot but also hold from this place that that Monarchy is not yet extinct The ten horns upon the Beast in Dan. 7. 24. are ten Kings arising and succeeding one another in the same Kingdom but here at ver 12. they are ten several Kingdoms all subject to the Beasts both Imperial and Papal but at last shall rise up against the mystical Whore and destroy her It is like there must yet be conversion of some Kingdoms from the Papacy before it fall REVEL CHAP. XVIII XIX to Vers. 11. AN Elegy and a Triumph upon the fall of Babylon The former Chap. 18. almost verbatim from Isa. 13. 14. 21. 34. Jer. 51. Ezek. 27. The later also Chap. 19. the phrase taken from the Old Testament almost every word The triumphant Song begins with Halleluja several times over The word is first used at the later end of Psal. 104. where destruction of the wicked being first prayed for Let the sinners be consumed out of the Earth and let the wicked be no more he concludes with Bless thou the Lord O my soul. Hallelujah The observation of the peoples saying over the great Hallel at the Temple or their great Song of praise doth illustrate this The Hallel consisted of several Psalms viz. from the one hundred and thirteenth to the end of the one hundred and eighteenth and at very many passages in that Song as the Priests said the verses of the Psalms all the people still answered Hallelujah Only here is one thing of some difference from their course there for here is Amen Hallelujah ver 4. whereas It is a tradition That they answered not Amen in the Temple at all What said they then Blessed be the Name of the glory of his Kingdom for ever and ever Jerus in Beracoth fol. 13. col 3. But the promises of God which are Yea and Amen being now performed this is justly inserted as Christ for the same cause in this Book is called Amen Chap. 3. 14. The marriage of the Lamb is now come and his Wife is ready ver 7. the Church now compleated REVEL CHAP. XIX from Ver. 11. to the end of the Chapter HERE begins a new Vision as it appeareth by the first words And I saw Heaven opened and here John begins upon his whole subject again to sum up in brief what he had been upon before Observe what is said in vers 19. I saw the Beast and the Kings of the Earth and their Armies gathered together to make war against him that sate on the Horse and against his Army and observe withal that there is the story of the destruction of the Beast before Chap. 18. and of the marriage and marriage Supper of the Lamb before Chap. 19. 7 8 9. therefore the things mentioned here cannot be thought to occur after those this therefore is a brief rehearsal of what he had spoken from the twelfth Chapter hither about the battel of Michael and his Angels with the Dragon and his Angels REVEL CHAP. XX. THE preceding Section spake what
should not enter into the Land On it was the destruction of the first Temple and on it was the destruction of the second On it the great City Bitter was taken where there were thousands and ten thousands of Israel who had a great King over them Ben Cozba whom all Israel even their greatest wise men thought to have been Messias But he fell into the hands of the Heathen and there was great affliction as there was at the destruction of the Sanctuary And on that day a day allotted for vengeance The wicked Turnus Rufus plowed up the place of the Temple and the places about it to accomplish what is said Sion shall become a plowed field Talm. in Taanith per. 4. halac 6. Maymon in Taanith per. 5. It is strange men of the same Nation and in a thing so signal and of which both parties were spectators should be at such a difference and yet not a difference neither if we take Josephus his report of the whole story and the other Jews construction of the time He records that the Cloister walks commonly called The Porches of the Temple were fired on the eighth day and were burning on the ninth but that day Titus called a Council of War and carried it by three voices that the Temple should be spared but a new busling of the Jews caused it to be fired though against his will on the next day Joseph ubi supr cap. 22. 23 24. Now their Kalendar reckons from the middle day of the three that fire was at it as from a Center and they state the time thus It was the time of the evening when fire was put to the Temple and it burnt till the going down of the Sun of the next day And behold what Rabban Jochanan ben Zaccai saith If I had not been in that generation I should not have pitched it upon any other day but the tenth because the most of the Temple was burnt that day And in the Jerusalem Talmud it is related that Rabbi and Joshua ben Levi fasted for it the ninth and tenth days both Gloss. in Maym. in Taanith per. 5. Such another discrepancy about the time of the firing of the first Temple by Nebuchadnezzar may be observed in 2 King 25. 8 9. where it is said that In the fifth month on the seventh day of the month came Nebuzaradan Captain of the guard and burnt the House of the Lord. And yet in Jerem. 52. 12. it is said to have been In the fifth month on the tenth day of the month Which the Gemarists in the Babylon Talmud reconcile thus It cannot be said on the seventh day because it is said On the tenth Nor can it be said On the tenth day because it is said On the seventh How is it then On the seventh the aliens came into the Temple and eat there and defiled it the seventh eighth and ninth days and that day towards night they set it on fire and it burnt all the tenth day and was the case also with the second Temple Taanith fol. 29. The ninth and tenth days of the month Ab on which the Temple was burnt down was about the two and three and twentieth of our July and the City was taken and sacked the eighth day of September following Joseph ubi supr cap. 47. That day being their Sabbath day Dion fol. 748. After eleven hundred thousand destroyed and perished in the siege and sacking and ninety seven thousand taken prisoners Titus commanded City and Temple to be razed to the ground only three of the highest Towers left standing Phasaelus Hippicus and Mariamme and the Western Wall of the City those that they might remain as monuments of the strength of the place and thereby of the renown of the Roman Conquest and this that it might be of some use to the Roman Garrison that was left there which was the tenth Legion Their chief Captain was Terentius Rufus a man of exceeding frequent mention in the Hebrew Writers but his former name a little shortned yet a little added which makes it long enough for they constantly call him ãâã ãâã ãâã ãâã ãâã Turnus Rufus the wicked one There are endless disputes betwixt him and R. Akibah mentioned about the Jews Law and Religion and when he died R. Akibah married his widdow now become a Proselitess Amongst those that perished in the fate of the City the names most famous were Jochanan Simeon and Eleazar the three ringleaders of sedition names famous for faction But the person of the best rank that perished was Rabban Simeon the President of the Sanhedrin a man educated with Paul at the foot of Gamaliel his father The Sanhedrin had sitten at Jabneh a long while but the Feast of the Passover had now brought them up to Jerusalem and there he is caught The Bab. Talmud in the place lately cited relates that he was once in danger but one of the Roman Commanders was a means of his delivery But at last he was caught and slain and in the Jews Martyrology he is set the first of ãâã ãâã ãâã ãâã ãâã The ten slain by the Kingdom meaning ten eminent ones that were put to death by the Romans All the ten are reckoned by Midras Tillin upon Psal. 9. fol. 10. col 3. He forgetteth not saith he the cry of the poor that is he forgetteth not the blood of Israel to require it of the Nations nor the blood of those Righteous ones that were slain viz. Rabban Simeon the son Gamaliel Rabbi Ismael the son of Elisha R. Ishbab the Scribe R. Hotspith the Interpreter R. Jose R. Judah ben Baba R. Judah Hannachtom R. Simeon ben Azzai R. Hananiah ben Teraâion and R. Akibah But the Author of Tsemach David reckoning up these next after Rabban Simeon nameth Ananias the Sagan or the second Priest and saith that he was slain at the destruction of the City when Rabban Simeon was slain Of this Ananias Sagan there is mention in the Talmud Text several times we will take but one instance Shekalim per. 6. halac 1. There were thirteen worshippings or bowings in the Temple but the house of Rabban Gamaliel and the house of Ananias Sagan made fourteen The Sagan was as it were Vice-Highpriest the next to him in Dignity and Office and is sometimes called the Highpriest as Luke 3. 2. And it may be this was the man and bare that title Act. 23. 2 4. the enemy of Paul and whose character and doom he reads that he was a whited wall and God would smite him accomplished when he perished in the fall of the City We may not omit the calculation of the time that the Jews make further of the Temples burning When the first Temple was destroyed say they it was the evening on the ninth of Ab it was the goââg out of the year of release and it was the going out of the Sabbath And so was it with the second Temple Tal. Bab. ubi supr Observe by their confession the Temple was
with ignorance and concludeth with unbelief Prophecy was struck dumb a great while ago and now is the Priesthood so as well as it he could not speak unto them and they perceived that he had seen a Vision in the Temple for he beckened unto them and remained speechless 23. And it came to pass that as soon as the days of his ministration were accomplished he departed to his own house 24. And after those days his wife Elizabeth conceived and hid her self ¶ ¶ ¶ ¶ ¶ ¶ Observe the same space Gen 7. 24. if cast into months and Rev. 9. 5. five months saying 25. Thus hath the Lord dealt with me in the days wherein he looked * * * * * * So read also the Syrian and Arab. though the words on me be not expressed in the original unless included in the preposition in ãâã ãâã ãâã ãâã ãâã on me to take away my reproach among men 26. And IN THE SIXTH MONTH the Angel Gabriel was sent from God unto a City of s s s s s s See 1 King 9. 11. Isa. 9. 1. and in the LXX in Joel 3. 4. Ezek. 47. 8. Galilee named Nazareth 27. To a Virgin espoused to a Man whose Name was â â â â â â This calleth to remembrance the old renowned Patriarch Joseph Gen. 37. both of them were sent into Egypt and both by dreams and there the one nourished his Father and the other his Redeemer There were also of this name Joseph of Arimathea and Joseph surnamed Justus Joseph of the house of David and the Virgins Name was * * * * * * Gr. Mariam by which word the LXX render the name of Moses sister Exod. 15. c. The name plainly and properly signifieth both their rebellion and their bitter affliction for the wickedness of Israel in Egypt had brought them into great misery when Miriam was so named Mary 28. And the Angel came in unto her and said Haile thou that art highly favoured the Lord is with thee blessed art thou among women 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be 30. And the Angel said unto her Fear not Mary for thou hast v v v v v v Gen. 6. 9. found favour with God 31. And behold 1 1 1 1 1 1 He useth the common manner of speech among the Hebrews as Gen. 4. 1. c. to shew the true conception and real birth of our Saviour Conâuting that Heresie That he came through the Virgins Womb as through a Conduit Pipe without pertaking of her nature And that That he was not really born but fantastically only and in appearance These words refer to Isa. 7. 14. thou shalt conceive in thy womb and bring forth a Son and shalt call his name Iesus 32. He shall be great and 2 2 2 2 2 2 Shall be called the Son of the Highest that is shall be his Son as Isa. 1. 26. and 4. 3. and shall be so confessed shall be called the Son of 3 3 3 3 3 3 Gen. 14. 19. the most Highest and the 4 4 4 4 4 4 Jehovah Eâohim Lord God shall give unto him the throne of his Father David 33. And he shall reign over 5 5 5 5 5 5 Isay 2. 5. the house of Iacob for ever and of his Kingdom 6 6 6 6 6 6 Isa. 9. 7. Dan. 7. 14. Mic. 4. 7. Psal. 145. 14. Heb. 7. 17. there shall be no end 34. Then said Reason and Order THE Order of this Section requireth not much confirmation for it will plead for it self After the Divine Nature of Christ is handled as in the Section preceding his humane is to be considered next and so is it here And first the manner of his conception but the conception of his forerunner John the Baptist orderly described and declared before Harmony and Explanation Ver. 5. In the days of Herod THE Scepter shall not depart from Judah or the Lawgiver from between his feet until Shiloh come Gen. 49. 10. The words are to be read discretively Or rather then And shewing that when the Scepter ceased the Law-giver succeeded and when both were gone then Messias should appear The Scepter continued in the hand of Judah till the captivity into Babylon and then it departed and being once fallen it was never recovered till he came to whom it belonged This Jeremy told expresly even at the very time when it was in failing Jer. 22. 30. Write Coniah childless for no man of his seed shall prosper sitting upon the Throne of David and ruling any more in Judah And so did Ezekiel even just then when Nebucadnezzar was setting himself to fetch it away Ezek. 22. 21. c. Remove the Diadem and take off the Crown c. I will overturn overturn overturn it and it shall be no more until he come whose right it is and I will give it him After their return out of that captivity the Law-giver or the high Court of the Seventy Elders sate at the Helm and ruled the State till the usurpation of the Asmonean or Maccabean family distempered all Their Ambition brought in a Crown and that Civil wars and those the Romans who subdued the Nation and set Herod King over them He was the Son of Antipater of the race of Edom or of the seed of Esau a generation that had been an enemy to the Jews continually but never ruled over them till now so that now were fulfilled the words of Isaac to his Son Esau. Thou shalt serve thy brother Jacob but it shall come to pass when thou shalt have the dominion thou shalt break his yoke from off thy neck Gen. 27. 40. Herod was bloody like the root of which he came which persecuted his Brother even in the womb and among other his cruelties which were very horrible and very many he slew the Sanhedrin or the bench of the LXX Judges And then was the Law-giver departed from between Judahs feet as the Scepter was out his hand long before And then might the Jews cry out as it is recorded they did though upon another occasion Woe unto us for the Scepter is departed from Judah and the Law-giver from between his feet and yet is not the Son of David come § There was a certain Priest named Zacharias Of this name there had been a famous Priest and a famous Prophet in old time before Zacharias the Son of Jehojada before the captivity 2 Chron. 24. And Zacharias the Son of Barachias after Zach. 1. 1. And consonant it was that he in whom Priesthood and Prophecy should be struck dumb and even at their period because the great Priest and Prophet was so near at hand should bear the same name with them in whom Priesthood and Prophecy had in some manner ceased before § Of â â â â â â ãâã ãâã ãâã
a time sheweth his doubting to be the more and the appearing of an Angel when such apparitions were as rare as Miracles should have made it to have been the less For after the death of Zachary and Malachi and those later Prophets the Holy Ghost departed from Israel and went up and ceased to exhibite his familiarity among them in Vision Prophesie and the work of Miracles So that this apparition of the Angel and this sign given to Zachary and wonders done in the birth of the Baptist were as the very entrance and beginning of the restoring of those gifts and the very dawning to that glorious day of such things as was now to follow For I am old The very same was the doubt of Sarah Gen. 18. 12. And here first the distrust of Zachary doth shew the more in that he that was a Priest and should have instructed others was himself to seek in one of the first elements and Catechistical principles of Religion concerning the Almighty power and All-sufficiency of God Secondly The very place where the message came to him being the place of Gods immediate Oracles and the time being the time of his praying and who could have wished for a better return of his prayers Do aggravate his unbelief Ver. 19. I am Gabriel It signifieth A man of God being taken in the same form of construction with Malchizedek He breaketh out to utter his name which Angels at other times and it may be himself had refused to do because he would recal Zacharies thoughts to the book of Daniel and convince his hesitation by that very Scripture Dan. 9. That stand before God That is that minister to him as Dan. 7. 10. 1 Sam. 16. 22. 2 King 5. 25. c. Therefore those that from this phrase would collect that Gabriel is an Arch-angel or one of the prime order of Angels do build but upon a very sandy foundation Ver. 20. Behold thou shalt be dumb The sign given is in Zachary himself and not in any thing without him partly because his doubting arose from the consideration of himself and partly that he might carry about him a punishment for his diffidence as well as a sign for his confirmation Now his punishment was twofold deafness and dumbness both for because he had not hearkned to the Angels speech he was struck deaf and because he had gain-said it he was made dumb For first the Greek ãâã ãâã ãâã ãâã ãâã ver 22. and the word ãâã ãâã ãâã ãâã ãâã by which the Syrian rendreth it do signifie both deaf and dumb And secondly in ver 62. it is said They made signs to him which had not needed if he could have heard ãâã ãâã ãâã ãâã ãâã This latter clause of the verse might not unfitly be rendered thus Thou shalt be dumb c. until the day that these things for which thou hast not believed my words shall be performed And thus is his dumbness limited or extended the clearer till the accomplishing of the things of which he doubted Ver. 22. He could not speak to them The Priest at the dismission of the people when the service of the Temple was finished was to pronounce the blessing in Numb 6. 24 25 26. Which when Zachary is now to do he is speechless and cannot perform it for the Levitical Priesthood is now growing dumb and he that was to bless indeed namely Christ is near at hand Ver. 23. Assoon as the days of his Ministration were accomplished The dumb and deaf Priest officiateth in that service which the lot had cast upon him a certain time either more or less after he was faln under this double imperfection For first neither of these are named among those defects and blemishes that secluded from the service in the Sanctuary Secondly The Priesthood of the Law consisted mainly and chiefly of manual actions or offices for the hands as offering sprinkling waving and such others to which sense the Targums expound The works of Levies hands Deut. 33. 11. and so it might the better âe speechless But the Ministry of the Gospel cannot admit of dumbness because it consisteth of Preaching and for that purpose was furnished and indowed at the beginning and entrance of it with the gift of Tongues Ver. 24. Elizabeth hid her self saying c. This her retiredness and hiding of her self proceeded partly from devotion and partly from respect of the child that she had conceived For the words or thoughts that proceed from her at this her retiring must needs shew the reason why she did it Now she said Because the Lord hath done thus to me when he looked upon me to take away my reproach where two distinct things are plainly remarkable First Gods taking away her reproach by giving her a child after so long barrenness this is not the thing that she hideth for but Secondly His dealing thus with her when he would take that reproach away as to Thus Emphatical and giveth a clear resolution of this place which hath scrupled many into strange and harsh expositions for not observing it as that she should hide her self for fear that she should not prove with child Others that she did it for shame lest she should be reputed lascivious for being with child c. Judicet lector give her such a child that was to be of so eminent a calling and so great a Prophet And for this it was that she betook her self to this retiring and reclusiveness partly that she might ply her devotion so much the closer upon so great a benefit and chiefly that she might sequester from all occasions of uncleanness or defiling since she carried one in her womb that was to be so strict a Nazarite As see the like Judg. 13. 14. Vers. 26. And in the sixth month This sixth month from the conception of the Baptist was the tenth month of the months of the year or the month Tabeth which answereth to part of our December the time at which a long error hath laid the nativity At the very same time of the year Esther another Virgin had been promoted to honour and royalty by Ahashuerus Esth. 16. 17. Unto a City of Galilee Out of Galilee ariseth no Prophet the Jews said once in the scorn of our Saviour slanderously and very falsly Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonah of Gath Hepher 2 King 14. 25. in the Tribe of Zebulon Josh. 19. 13. And in Galilee was much of the converse of Elias but especially of Elisha at Shunem 2 King 4. 8. in the Tribe of Issachar Josh. 19. 18. And all these three famous Prophets of the Gentiles And no place could be fitter for the bringing forth of Christ and his Apostles that were to be the Converters of the Gentiles then Galilee of the Gentiles Nazaret See 2 King 17. 9. the tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a watch-tower on the top of a steep
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
19. 48. 22. Sychar near to the parcel of ground that Iacob gave to his son Ioseph 6. Now Iacobs well was there Iesus therefore being wearied with his journy sate f f f f f f Sate thus that is in a weary posture or after the manner as tired men use to sit down De Dieu taketh it only for an elegancy in the Greek which might well be omitted and accordingly the Syriack hath omitted it and not owned it at all But see it Emphatical in other places also 1 Sam. 9. 13. Samuel is come this day to the City for the people have a sacrifice in the high place and when you are come into the City ãâã ãâã ãâã ãâã ãâã you shall So find him that is newly come to Town and going to a sacrifice 1 King 2. 7. Shew kindness to the sons of Barzilla c. for So they came to me that is they came kindly to me Act. 7. 8. he gave him the covenant of circumcision and so Abraham begat Isaac that is he begat him in circumcision c. thus on the well And it was about the sixth hour 7. There cometh a woman of Samaria to draw water Iesus saith unto her Give me to drink 8. For his Disciples were gone away into the City to buy meat 9. Then saith the woman of Samaria unto him How is it that thou being a Iew askest drink of me which am a woman of Samaria For the Iews have no dealing with the Samaritans 10. Iesus answered and said unto her If thou knowest the gift of God and who it is that saith unto thee Give me to drink thou wouldst have asked of him and he would have given thee living water 11. The woman saith unto him Sir thou hast nothing g g g g g g ãâã ãâã ãâã ãâã ãâã Camerarius out of Plautus Latins this Situlam Beza out of Austin Hauritorium ãâã ãâã ãâã ãâã ãâã in Hebrew Esa. 40. 15. Numb 24. 7. ãâã ãâã ãâã ãâã ãâã saith Kimchi in Michol A vessel where withal they drew water the Septuagint in the former place cited renders it Cadus and in the latter they translate the metaphorical sense It seems they brought their buckets with them to draw with as well as their vessels to carry water in unless they made the same vessel serve for both uses by letting it down to draw with a cord to draw with and the well is deep from whence then hast thou that h h h h h h Springing or running water was called by the Hebrew living water Gen. 26. 19. Isaacs servants digged in the valley and found there a well of living water The Chaldee renders it ãâã ãâã ãâã ãâã ãâã springing water for the bubbling of the spring is like the lively beating of the heart or pulse And hence it was that this woman did so readily mistake our Saviours meaning He spake of the lively waters of grace that spring up in him that hath them to eternal life but she interpreted him according to the propriety of the language as if he had spoken only of waters out of a spring And so had Nicodemus misinterpreted another expression in the former Chapter ãâã ãâã ãâã ãâã ãâã or living waters were taken in opposition to ãâã ãâã ãâã ãâã ãâã a gathering of waters as Rambam evidenceth saying thus ãâã ãâã ãâã ãâã ãâã Any waters saith he are fit for the purifying of the Priests hands and feet whether living springing or running waters or waters gathered together In biath hammikdasâ per. 5. By waters gathered together he meaneth ponds or cisterns gathered of rain water or any waters that did not spring or run The Latinists also used the like expression to the Hebr. for springing or running water as in the Poet Donec me flumine vivo Abluero Virg. Aeneid 2. living water 12. Art thou greater than our Father Iacob which gave us the well and drank thereof himself and his children and his cattel 13. Iesus answered and said unto her Whosoever drinketh of this water shall thirst again 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life 15. The woman saith unto him Sir give me this water that I thirst not neither come hither to draw 16. Iesus saith unto her Go call thy husband and come hither 17. The woman answered and said I have no husband Iesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive that thou art a Prophet 20. Our Fathers worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship 21. Iesus saith unto her woman believe me the hour cometh when ye shall neither in this mountain nor yet at Ierusalem worship the Father 22. Ye worship ye know not what we know what we worship for salvation is of the Iews 23. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him 24. God is a Spirit and they that worship him must worship him in spirit and truth 25. The woman saith unto him I know that Messias cometh * * * * * * These are the words of the Evangelist interpreting the word Messias to the reader and not the words of the woman interpreting it to Christ the Syriack translater hath omitted these words as not necessary to a Syrian reader which is called Christ when he is come he will tell us all things 26. Iesus saith unto her I that speak unto thee am he 27. And upon this came his Disciples and marvailed that he talked with i i i i i i ãâã ãâã ãâã ãâã ãâã The various construction of the word either with the strength of the article or without hath caused various causes to be conceived of the Disciples wondring at his talking with her Some read it without the force of the Article thus they marvailed that he talked with a woman as unfit say some and uncapable of his serious and divine discourse but others ascribe their wonder to this that he was thus entred into discourse with a strange woman alone and no company near And they that so understand it are confirmed by this because they think it was no more to be wondred at that he should talk with a Samaritan woman than it was that they should go into a Samaritan City to buy provision for why might not he as well talk with a woman as they with the men or women of whom they bought meat if her being a Samaritan were all the matter But the case was not the same for the Jews might buy meat of them and sell meat to them with whom they might
his birth and education could not but acknowledge what he spake and gave testimony to his words they were so gracious And this makes them wonder comparing his present powerful and divine discourse with his mean and homely education and to be amazed among themselves and to say Is not this the son of Joseph as Mark 6. 2 3. Vers. 23. Ye will surely say to me this Proverb c. He taketh occasion of these words from their present wonderment and questioning among themselves about him As if he had spoken out to them thus at large Ye look upon me as Josephs son as one that was bred and brought up among you and therefore ye will be ready to urge me with the sense of that Proverb Physician heal thy self and expect that I should do some miracles here in mine own Town as I have done in other places nay rather in this Town than in others because of my relation to it § Whatsoever we have heard done in Capernaum Jansenius from this passage concludeth that this Sermon of Christ in the Synagogue of Nazareth was not of a great while after his coming into Galilee but that he had first passed and preached through Galilee because as yet according to the order in which we have laid the story there is but one miracle mentioned that he had done at Capernaum which was the recovering of the Rulers son Now that miracle was enough to have occasioned these words though he had done no more But Capernaum was Christs very common residence upon all occasions and it is like he had done divers miracles there though they be not mentioned for when he came from Samaria the Text relateth that he avoideth his own Town of Nazereth because he knew that there he should find but cold intertainment and little honour but that he went into some other parts of Galilee and the Galileans whither he went received him having seen all that he did at Jerusalem at the Feast of the Passover John 4. 44 45. Now Capernaum was as likely a place whether he would betake himself and where he would stay if he stayed in any City as any other Vers. 25. When the Heaven was shut up three years and six months This sum lyeth very obscure in the Text of the Book of Kings for there it is only said that Elias said there shall not be dew nor rain these years 1 Kings 17. 2. And that after many days in the third year Eliah shewed himself to Ahab and there was rain c. 1 Kings 18. 1 And it were not strange that Christ the Lord of time did for all the difficulty of the Text determine it but it seemeth by his speech to these Nazarites that it was a reckoning and sum commonly known and received of them And so when the Apostle James useth the same account James 5. 17. it is likely that he speaketh it to the Jews as a thing acknowledged and confessed But how to pick it up in the Book of Kings is very intricate to him that shall go about it Yet thus far we may go 1. That it was a year after the drought began before the Brook Cerith dried up for it is said that at the end of days the Brook dried now for the word ãâã ãâã ãâã ãâã ãâã Days to be used for to signifie a year examples might be given exceeding copiously 2. Those words in the third year God said to Eliah Go shew thy self to Ahab and I will send rain cannot be understood of the third year of drought for this his coming to Ahab was not in the third year but after it for he had told him there should be no rain ãâã ãâã ãâã ãâã ãâã these three years at the least as the learned in the Hebrew tongue will easily observe out of the number of the word which is not dual but plural And therefore the third year is to be referred to Elias sojourning with the Sareptane widow He had been one year by Cherith and above two years at Sarepta and after many days in the third year he shews himself to Ahab and there were rains Now how to bring these many days to half a year is still a scruple how to fix it or to go any whit near thereunto unless it be by casting the times of the year when the drought began and when it ended and there might be very probable reasons produced to shew that it began in Autum and ended in the Spring which two times were their most constant times of rains Joel 2. But truth hath spoken it here and it is not to be disputed but only thus much is spoken to it because it seemeth that he speaketh it to the Jews here as men consenting and agreeing in the thing already The Rabbins do quaintly descant upon the last verse of 1 King 16. where there is mention of Hiels building Jericho and losing his two sons in the work according to the word of Joshua and the first verse of Chap. 17. where Eliah foretels the restraint of rain thus Ahab and Eliah say they went to comfort Hiel for the death of his sons Ahab said to Elijah it may be the word of the servant Joshua is performed but the word of the Master Moses will not be performed who saith Ye will turn away and serve other Gods and the anger of the Lord will be kindled against you and he will shut up heaven that there be no rain c. Thereupon Elias swore and said As the Lord liveth before whom I stand there shall be no rain This number and term of time of three years six months just half the time of the famine in Egypt is very famous and renowned in Scripture as hath been observed before But in nothing more renowned then this that it was the term of Christs Ministery from his Baptism to his death he opening Heaven for three years and six months and raining down the Divine dew of the Gospel as Elias had shut Heaven so long and there was no rain at all Vers. 28. And all they in the Synagogue when they heard these things were filled with wrath c. Here is such another change of affection in these Nazarites one while giving testimony to the gracious words that proceeded out of his mouth and presently ready to murder him for his words as there was in the men of Lycaonia Act. 14. who one while would worship Paul and Barnabas for Gods and immediately stone them with stones The matter that gave such offence in these words of Christ to his Countrymen was double 1. Because he so plainly taught and hinted the calling of the Gentiles and refusing of the Jews as was to be seen in the double instance that he alledged that Elias should harbour no where with any Israelite but should be recommended by God to a heathen widow for so were the Sareptanes being of Sidon and that not one Israelite leper should ever be healed but Naaman a Heathen Syrian should be This doctrine about
it again to plead about the Sabbath as he doth here Whatsoever the Sanhedrin said or did to him upon this his discourse certainly he left such a proof and evidence of himself amongst them that he left them no room to plead ignorance of him or that they did not know him but made them in their crosness and bitterness against him utterly unexcusable The Reader observing how plainly Christ speaketh out himself at this time and that before the Sanhedrin may have occasion to use this his observation upon several passages in the story afterward and he may make some advantage of the use of it Vers. 2. Now there was at Ierusalem by the Sheep-gate a pool which is called in the Hebrew tongue Bethesda The situation and the healing vertue of this people do as much trouble Expositors to find out the place of the one and the cause of the other as any one verse doth in all the Gospel for so little is said of either in the Old Testament or in Josephus or in the Talmudists that all that have medled with them have had enough to do to make but handsom conjectures concerning them And the Anabaptists as Tolet reports them have held this story to be but a fiction blaspheming what they could not understand or what they thought did pinch their opinion In following the inquiry after these two things that lie so obscure we shall not be much sollicitous to find a substantive to fit the word ãâã ãâã ãâã ãâã ãâã whether to render it by the Sheep-gate or by the Sheep-market the one no doubt took the name from the other and they were so near together as to breed no scruple in our iniquiry I should rather render it the Sheep-gate and so the most have done because there is such a gate mentioned in Scripture Nehem. 3. 1. 32. 12. 39. and rendred ãâã ãâã ãâã ãâã ãâã by the Septuagint 1. This Gate lay upon the South-east point of the outmost wall of the City as may be supposed upon these grounds 1. Nehemiah in numbring the Gates and surveying this wall round about the City beginneth at the Sheep-gate and goes the round till he comes to the Sheep-gate again Nehem. 3. 1 32 33. In this his circuit he goes from the East along the South wall and so West North and to the East again If this were a a place to survey Jerusalem this might be shewen at large through all the particulars of that Chapter It will be enough to an observant eye for discovery that his march is this way when he sees him go up from the pool of Siloam which lay on the West of the City as shall be shewed by and by along by the ascent of the stairs of Sion and so upward on Sion to the sepulchers of David vers 15 16. and behind the Kings house full North vers 24. and at length he is got to the East quarter to the Water-gate vers 26. to Ophel vers 27. and the Horse-gate vers 28. which was on the East Jer. 31. 40. and about the turning of the South-East corner he is got to the Sheep-gate again where he began vers 32. II. This pool of Bethesda I cannot but conjecture to be the same with that which by Josephus is called the pool of Solomon in this passage of his lib. de bell 5. cap. 13. where he thus describes the situation of the outmost wall ãâã ãâã ãâã ãâã ãâã On the West it goeth along through the valley called Bethso to the Essenegate and then on the South turning above the fountain Siloam from thence it winds about to the East to Solomons pool and going along to a place called Ophel it reacheth to over against the East cloister of the Temple In this survey it is casie to observe that he comes the way back that Nehemiah had gone forward and below the turning of the South-east corner whereabout we place the Sheep-gate he placeth Solomons pool upon the East Let any one but seriously consider of the situation of the Sheep-gate in Nehemiah and of this pool of Solomon in Josephus and he will not find about all Jerusalem a place so likely to be Bethesda as was this III. The waters of this pool were drawn and conveyed in a source thither from the fountain of Siloam For the clearing of this we must 1. observe that Gihon and Siloam were all one And so the Chaldee Paraphrast renders these words in 1 King 1. 33. Bring him down to Gihon and 33. They brought him down to Gihon Bring him down to Siloam and they brought him down to Siloam and so likewise Rabbi Solomon and David Kimchi say upon the place Gihon is Siloam 2. The fountain Gihon or Siloam had two courses or streamings into two several pools which were called the upper and the neather see Esa. 7. 3. 2 Kings 18. 17. The neather pool was that which was called the Pool of Siloam Joh. 9. 7. Neh. 3. 15. which lay on the West of the City being brought down thither by Hezekiah 2 Chron. 32. 20. The upper pool was this pool of Solomon called the old pool Esa. 22. 11. from that its ancient author the water-course to it was stopped by Hezekiah that he might the better and fuller be furnished with water at his own pool of Siloam near his gardens Nehem. 3. 15. but in aftertimes opened again in times of danger for the advantage of the City and so it continued And thus did the fountain Siloam lying on the West of Sion called Siloam and the other on the East of Jerusalem called of old Solomons from its Author and now Bethesda from its soveraign Virtue IV. Now when and whereupon this wondrous excellency accrewed to this pool it is easier to alledge what others have supposed upon it than to produce any substantial proposal of ones own yet shall I not insist upon opinions given hereupon already which are very well known but offer mine own thoughts in this conjecture 1. The waters of Siloam in the Lords own construction did signifie and resemble Davids and so Christs Kingdom Esa. 8. 6. And in regard of this signification Levi Gershom and other of the Jews do not observe amiss that David chooseth to have Solomon anointed at Siloam or Gihon in token of the continuance and spreading of his Kingdom as the springing of that Fountain was continual and the streams of it did dilate themselves And since God had put such an honour upon those waters as to make them an embleme of that Kingdom the Jews held them in so high a repute that they applied those words of the Prophet to those waters Esa. 12. 13. With joy shall ye draw water out of the Wells of Salvation and they drew and poured out of those waters at the Feasts of Tabernacles in their highest rejoycing nay stuck not to say ãâã ãâã ãâã ãâã ãâã From thence they drew the Holy Ghost Talm. Jerus in Succah fol. 55. 2. It may therefore be a conjecture
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâd King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâisin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
Theudas whose Sect had begun before that of Judas Vers. 41. That they were counted worthy Or That they had obtained ãâã ãâã ãâã ãâã ãâã seeming to interpret the word ãâã ãâã ãâã ãâã ãâã so common among the Rabbins which soundeth to that sense and so is it not only most easily but so it must be most commonly rendred in them And of the very same sense is the Latine word Mereri when it is applied to man with reference to good generally in the Fathers As when it is said that the Virgin Mary meruit esse mater redemptoris she obtained to be the mother of the redeemer not she deserved Mary Magdalen Audire meruit Fides tua te salvam fecit she obtained to hear it said Thy faith hath saved thee and a thousand such examples might be given which too many thousands interpreting by the word merit wrest an harmless word to their own destruction R. Solomon speaketh of ãâã ãâã ãâã ãâã ãâã Meritum volucrium the priviledge of birds and some fathers speaking of our obtaining Gods favour and salvation and the like express it sine merito nostro meruimus we have obtained it without our merit PART II. The ROMAN Story §. 1. The state of the City hitherto THE City Rome was built by Romulus in the year of the World 3175. in the fifteenth year of Amaziah King of Judah and in the first year of Jeroboam the second the King of Israel It had stood from the time of its first foundation to this year in which it put the Lord of life to death seven hundred fourscore and five years And had undergone and passed thorough two different and diverse kinds of government and was now but lately entred upon a third The first was under Kings for 243 years and the foundation of this government as of the City it self was laid in the blood of Remus shed by his brother Romulus who was the founder of the City The second was under Consuls 467 years from the expulsion of Tarquin the last King to the Consulship of Hirtius and Pansa which was the year that Augustus began to rule with Antony and Lepidus This change of the government was likewise founded in blood as the former had been namely of Lucrece Aruns and Brutus and in the extirpation of Tarquins house A third manner of government had the City and Empire now begun upon and had been under it threescore and two years namely a monarchy again but the name only changed from a King to an Emperor And the foundation of this change was also laid in blood as the other had been namely in the death of Julius Caesar Antony and Cleopatra The carriage of Tarquin the last of the Kings had brought the City into an opinion that Monarchy was an enemy to Liberty And the growth and flourishing of that State under another manner of government had so confirmed this opinion that they were sooner put out of their Liberty than out of belief of that Position Brutus and Collatinus who were the expellers of Tarquin and of Monarchy with him had found out a government likely enough in all humane judgment to heal all these mischiefs and miscarriages that Monarchical Tyranny did bring upon them when they appointed two supreme Governors in stead of one and their Power and Rule to be but annual in stead of for life The success was agreeable to the policy and so happily and prosperously did the State grow under these rulers and some others mixt as occasion urged that to offer to reduce it to Monarchy again was infallibly held to be to reduce it to slavery and Julius Caesar found how deeply grounded this opinion was in the heart of a Roman by the loss of his life they supposing his affecting the Empire single aimed at the loss of their Liberties Augustus his Nephew and adopted son though he had before his eyes in Julius his death a clear and convincing Lecture how dangerous and desperate an attempt it was to affect the monarchy yet did he dare it but managing his desires and designs with so much discretion and noislesness that the government was gotten into his hands alone and the Empire slipt into a monarchical subjection even before it was aware Tacitus hath described this strange transition to this purpose After that Brutus and Cassius being slain there was now no publick hostility Pompey was crushed at Sicily and Lepidus being stripped of his power and Antony slain there remained now no commander on Julius his party but only Caesar he laying down the name of Triumvir and bearing himself as Consul and as content with the Tribunate for the defense of the Commons when he had won the Souldiers with gifts the people with provision and all men with the sweetness of peace he began to get up by degrees and to draw to himself the power of the Senate Magistrates and Law no man gainsaying him For the fiercest persons were either dispatcht in the armies or by banishment the rest of the Nobles by how much the more they were the readier for vassallage by so much the more they were preferred with wealth and honours and being thus inriched by these innovations they desired rather the safe and present condition than the ancient and dangerous Nor did the Provinces refuse this state of things they having the rule of the Senate and people in suspition because of the quarrellings of the great ones and the avarice of the Magistrates the Laws affording no relief but themselves destroyed by power prowling or money Thus did the very posture of things as it were conspire with the desires of Augustus to bring the Roman state into a Monarchy and himself to be the Monarch the decrees and determination of Heaven having so ordered that here should begin a fifth Monarchy after the destruction of the four Dan. 2. 7. which should equal all the four in power pomp and cruelty and should be the continual persecutor of the Church of the Christians as they had been of the Church of the Jews And thus doth the Gospel and the State that should persecute it in a manner arise at once and Christ and Antichrist after a sort are born together §. 2. The qualities of Tiberius the present Emperor his damnable dissimulation Augustus as he had got the sole government into his hands by a great deal of wisdom and daring so did he keep it with the same wisdom and as much moderation He sat Emperor for the space of four and forty years honoured and beloved and died desired and lamented though he had thus impropriated as it was conceived the whole liberty of the Empire into his own hand Now whether it were the native gentleness and goodness of the Emperor that kept him in such a sweetness and moderation or whether it were some policy mingled with it as knowing it not to be safe to be too busie and rigid so near the change he so demeaned himself for the benefit of the City and
superstition backed by ease and love of Holy-days and grown into credit and intertainment by credulity and custom As unconstant to it self for time as her Sex is of whom it is divulged for there is so great difference about the time when this great wonder was done that it is no wonder if it be suspected to have been done at no time at all We will leave to rake into it till we come to find it in its place and rubrick in Eusebius who is the most likely man to follow and for the present we will divert the Readers eyes to a matter of far more truth and likelihood Phraates a King of Parthia of old had given Vonones his eldest son for an Hostage to Augustus and Augustus upon the request of the Parthians afterward had given him again unto them for their King At the first he was well accepted and well affected by them and among them as he had been desired by them but afterward he was disliked and displaced by Artabanus whom they had called in for their King in his stead This Artabanus having been kept in awe by Germanicus whilest he lived and having been a good while ago quitted and delivered of that awe by Germanicus his death and having at this present a fit opportunity for the seisure of the Kingdom of Armenia by the death of Artaxias their King he taketh upon him to place Arsaces his own eldest son in that Throne demanding withal some Treasures that Vonones had left in Syria and Cilicia and challenging the Royalty of Persia and Macedon and the old possessions of Cyrus and Alexander This was a proud scorn and defiance to the Romans and such as was not possible for their victoriousness to digest nor safe for him to offer but that he was imboldned to it by considering the Emperors old age But Sinnaces and Abdus and other Nobles of Parthia not trusting their lives and liberties to the rashness of Artabanus come secretly to Rome and commit the matter to Tiberius He upon their request and glad of opportunity to correct the insolencies of Artabanus giveth them Phraates another son of Phraates their old King who also lay for an Hostage at Rome and dispatcheth him away for his fathers Throne and the Nobles with him And thus is Artabanus in a fair way of an equal retaliation to lose his own Kingdom as he had usurped another mans As they were thus travailing homeward with this design and plot in their minds and hands Artabanus having intelligence of the matter counterplotteth again and fairly inviting Abdus under pretence of great amity to a banquet preventeth his future designs by poison and stops the haste of Sinnaces by dissimulation and gifts Phraates the new elected King the more to ingratiate himself to his Countrymen by complying with them in their manners forsaketh the Roman garb customs and diet to which he had been so long inured and betaketh himself to the Parthian which being too uncouth and hard for him especially upon a change so suddain it cost him his life as he was in Syria But this unexpected accident caused not Tiberius to forelet or neglect the opportunity so fairly begun but to follow it the more earnestly For choosing Tiridates a man of the same blood and an enemy to Artabanus he investeth him in the same right and challenge to the Parthian Crown and sendeth him away for it Writing letters withal to Mithradates the King of Iberia to invade Armenia that the distress and strait of Arsaces there might draw Artabanus thither to his relief and give Tiridates the more easie access to his Country For the better securing of Mithradates to this imployment he maketh him and his brother Pharasmenes friends between whom there had been some feud before and inciteth them both to the same service This they accordingly perform and breaking into Armenia they shortly make the King away by bribing of his servants and take the City Artaxata with their Army Artabanus upon these tidings sendeth away Orodes his other son to relieve and to revenge But Pharasmanes having joyned the Albanes and Sarmatians to his party and he and the Iberians by this union being masters of the passages they pour in Sarmatians into Armenia by multitudes through the straits of the Caspian mountains and deny passage to any that would aid the Parthian So that Orodes cometh up to Pharasmanes but can go no further and they both lie in the field so close together that Pharasmanes biddeth him battel at his own trenches which being stoutly and strangely fought between so many Nations and so differently barbarous it fortuned that the two Princes met in the heat of the sight and Pharasmanes wounded Orodes through the Helmet but could not second his blow himself being born away by his horse beyond his reach and the other was suddainly succoured and sheltered by his guard The rumor of this wound of the King by dispersion grew to a certain report of his death and that by as certain an apprehension grew to the loss of the Parthians day Nor was the rumor altogether mistaken for the wound though it were not so sodainly yet was it so surely deadly that it brought him to his end Now it is time for Artabanus to look and stir about him when he hath lost his two sons and when his two Kingdoms are near upon losing He mustereth and picketh up all the Forces his Dominions could afford and those no more neither if they were enough than the present necessity and forlorn estate of himself and Kingdoms did require What would have been the issue and where the storm of this cloud and shower of these preparations would have lighted Vitellius gave not leave and time to be determined for raising all the Legions of Syria and thereabout for Tiberius upon these troubles had made him ruler of all the East he pretended an invasion of Mesopotamia But Artabanus suspecting whither that war might bend indeed and his discontented subjects upon this conceit of the assistance of the Romans daring to shew their revolt against him which they durst not before he was forced to flee with some forlorn company into Scythia hoping that his absence might remove the hatred of the Parthians which we shall see hereafter came accordingly to pass and Vitellius without any blow struck maketh Tiridates King in his stead §. 2. Tiberius still cruel and shameless He was now got to Antium so near the City that in a day or nights space he could have or give a return to any letters For all his age which the Parthian King had despised and for all the troubles that he had caused yet remitted he nothing of his wonted rigour and savageness The Sâianians were as eagerly hunted after as ever and it was no escape nor help to the accused though the crimes objected were either obsolete or feigned This caused Fulcinius Trio for that he would not stay for the formal accusations which he perceived were coming against him
the State desire that it might be deferred for a certain space which accordingly was done in regard of the greatness of the men The King in the mean time goeth up to Ctesiphon the Imperial City attending the coming of these two Nobles who when they put it off from day to day Surena in the presence and by the approval of very many Crowneth him on their Country manner These two Nobles and many others that were absent from this solemnity some for fear of the Kings displeasure some for hatred of Abdageses his favorite and some no doubt upon a plot premeditated betake themselves to Artabanus their old King again Him they find in Hyrcania hunting in the woods with his bow for his food rusty and dirty in habit and attire and overgrown with filth and neglect of himself At his first sight of them it is no wonder if he were stricken with amazement but their errand being related it converted that passion into equal joy For they complain of Tridates his youth and effeminacy of the Diadems translation out of the blood of the potency of Abdageses and the loss of their old King whom they now are come to desire again Artabanus believeth them and consenteth and raising speedily what Scythians he could marcheth away towards his Kingdom again But his Royal apparel he wore not with him but the poor and rugged garb of his misery and exile thereby to move the more to pity and used all his wits and policy to make himself a party strong on his side all the way as he went But he needed not all this cautelousness and preparation for Tiridates but hearing of his approaching towards Seleucia under colour of going to raise up forces departed into Syria and parted with his new Kingdom with as much facility as he had obtained it §. 2. Artabanus giveth hostages to Rome When the power and policy of Tiberius and his agent Vitellius that had served to get Artabanus out of his Kingdom would not serve the turn to keep him thence they send to treat of friendship with him suspecting what trouble such a spirit might procure should it bend it self against the Roman Empire The King wearied with the âoils of War and knowing without a prompter what it was to defie the Romans condescendeth readily to the motion and Vitellius and he meeting upon a bridge made over Euphrates for that purpose each with a guard about him conclude upon Articles of agreement and Herod the Tetrarch entertaineth them both in a pavillion curiously seated in the midst of the stream Not long after this Artabanus sendeth Darius his son for an hostage to Tiberius and withal he sendeth Eleazar a Jew of seven cubits high for a present and many other gifts §. 3. A Commotion in Cappadocia Whilst matters went thus unquietly in Parthia the Calitae a Nation of Cappadocia grew discontented about paying tribute to the Romans and so departed into the mountain Taurus and there fortifie resolving as they never had used to pay such taxations so never to learn nor to use to do so Archelaus was now King but not now King of them for the strength of the mountains and the desperateness of their resolution do animate them to withstand him and to rebel against the Romans When tydings of this was brought to Vitellius into Syria he dispatcheth away M. Trebellius with four thousand legionary Souldiers and some other Forces raised otherways to bring the Rebels to obedience or to ruine Trebellius invironeth with Works and Men two hills Cadra and Davara where they were the most strongly trenched and those that were so hardy as to come forth he subdueth with the sword and the rest with famishing §. 4. Bloodshed at Rome These diseases of the Roman body were far from the heart and yet was the heart the City it self but little the better for though some veins were opened in these wars which one would have thought should have turned the blood another way yet did the City through the cruelty of the Emperor bleed inwardly still For L. Aurelius and some others died by the hand of the Executioner and C. Galba two of the Blesii and the Lady Aemylia Lepida by their own hands But the example of the greatest terror was Vibulenus Agrippa a Knight who being at the bar when he had heard what his accusers could say against him and despairing to escape he took poyson out of his bosom in the face of the Court Dion saith he sucked it out of his Ring and swallowed it and sank down and was ready to die yet was he haled away to prison and there strangled §. 5. Mishaps Besides this deluge of blood which overflowed the City continually there was also this year a deluge of water For Tiber rose so high and violently into the Town that many Streets became navigable and where men had walked lately on their feet they might have passed now up and down in ships And a greater misfortune happened this year likewise by the contrary element for a terrible fire consumed the buildings of the mount Aventine and that part of the Circus that lay betwixt that and the Palace For the repair of all which again Tiberius out of his own Treasure gave a great sum of money Tacitus saith Millies Sestertium which according to the value and reckoning of our English coin amounted to eight hundred thousand pounds within nineteen thousand A sum not strange in an Emperors coffer at Rome where the vastness of the Empire brought in vast revenues but somewhat strange out of the purse of Tiberius for so good a purpose whose covetousness was larger than those whole revenues And therefore as I cannot but observe the difference of Dion about this liberality of the Emperor from Tacitus and the difference of his translator from his Text so can I not but conceive his computation and account to be the more probable in regard of the niggardise of the Emperor For whereas the sum of Tacitus is eight hundred thousand within nineteen he hath so far come short of such a reckoning that he maketh nineteen thousand pounds to be the whole account For Tiberius saith he gave ãâã ãâã ãâã ãâã ãâã two thousand and five hundred thousand meaning 2500 sestertia and each sestertium containing a thousand Sestertios this accreweth to about the sum last named of 19000 l. and yet hath his translator forsaken his Greek and followed Tacitus Latine to so vast a difference PART III. The JEWISH Story §. 1. A commotion in Samaria Pilate out of office A Great space of time is past since we heard any news of Pontius Pilate and news it is indeed that his malicious and stirring spirit hath not entertained us with some bloody Tragedy or other of all this while His Government draweth now near its expiration for he is going upon the tenth year of it and it is a kind of miracle if so mischievous an agent should part without acting some mischief before his exit and this
her husbands promotion may not unfitly be yoaked the mother of Sex Papinius that made her own lust her sons overthrow Whether this were the Papinius that was the last years Consul or his son or some other of the same name and family it is no great matter worth inquiring but whosoever he was infortunate he was in his mother for she caused his end as she had given him his beginning She being lately divorced from her husband betook herself unto her son whom with flattery and loosness she brought to perpetrate such a thing that he could find no remedy for it when it was done but his own death The consequent argueth that the fault was incest for when he had cast himself from an high place and so ended his life his mother being accused for the occasion was banished the City for ten years till the danger of the slipperiness of her other sons youth was past and over PART II. The JEWISH Story §. 1. Preparations of war against Aretas THE terrible and bitter message of the Emperor to Vitellius against King Aretas must be obeyed though more of necessity than of any zeal of Vitellius in Herods quarrel He therefore raising what forces he accounted fitting for his own safety in the Emperors favour and for his safety with the enemy marcheth toward the seat of the war intending to lead his Army through Judea But he was diverted from this intention by the humble supplication of the Jews to the contrary who took on how contrary it was to their ancient Laws and customs to have any Images and pictures brought into their Country whereof there was great store in the Romans Arms and Banners The gentleness of the General was easily overtreated and commanding his Army another way he himself with Herod and his friends went up to Jerusalem where he offered sacrifice and removed Jonathan from the High-priesthood and placed Theophilus his brother in his stead This was saith Josephus at a feast of the Jews but he named not which and Vitellius having stayed there three days on the fourth receiveth letters concerning Tiberius his death I leave it to be weighed by the Reader whether this festival were the Passover or Pentecost For on the one hand since Tiberius died about the middle of March as the Roman Historians do generally agree it is scarce possible that the Governor of Syria and the Nations of the East should be unacquainted with it till Pentecost which was eight or nine weeks after For all the Empire must as soon as possible be sworn unto the new Prince as Vitellius upon the tidings did swear Judea and so long a time might have bred some unconvenience And yet on the contrary it is very strange that the intelligence of his death should be so quick as to get from Rome to Jerusalem between the middle of March and the middle of the Passover week Vitellius upon the tidings recalleth his Army again and disposeth and billeteth them in the several places where they had wintered for he knew not whether Caius would be of the same mind with Tiberius about the matter of Aretas and Herod you may guess how this news was brooked by the Arabian King and yet was it no other than what he looked for if he believed what he himself spake For hearing of the preparations of Vitellius against him and consulting with Wizards and Augury This Army saith he shall not come into Arabia for some of the Commanders shall die Either he that commandeth the war or he that undertaketh it or he for whom it is undertaken meaning either Tiberius Vitellius or Herod §. 2. An Omen to Agrippa in chains Such another wizardly presage of the Emperors death had Agrippa at Rome as Josephus also relateth who relateth the former For as he stood bound before the Palace leaning dejectedly upon a tree among many others that were prisoners with him an Owl came and sate in that tree to which he leaned which a Germane seeing being one of those that stood there bound he asked who he was that was in the purple and leaned there and understanding who he was he told him of his inlargement promotion to honour and prosperity and that when he should see that bird again he should die within five days after And thus will the credulity of superstition have the very birds to foretel Tiberius his end from the Phenix to the Owl The Roman Story again §. 1. Tiberius near his end TWice only did Tiberius proffer to return to the City after his departure from it but returned never The later time was not very long before his end For being come within the sight of the City upon the Appian rode this prodigy as he took it affrighted him back He had a tame Serpent which coming to feed as he used to do with his own hand he found him eaten up by Pismires upon which ominous accident being advised not to trust himself among the multitude he suddenly retired back to Campany and at Astura he fell sick From thence he removed to Circeii and thence to Misenum carrying out his infirmity so well that he abated not a whit of his former sports banquets and voluptuousness whether for dissimulation or for habitual intemperance or upon Thrasyllus his prediction let who will determine He used to mock at Physick and to scoff at those that being thirty years of age yet would ask other mens counsel what was good or hurtful for their own bodies §. 2. His choise of a successor But weakness at the last gave him warning of his end and put him in mind to think of his successor and when he did so perplexity met with such a thought For whom should he choose The son of Drusus was too young the son of Germanicus was too well beloved and Claudius was too soft should he choose the first or the last it might help to disgrace his judgment should he choose the middle he might chance to disgrace his own memory among the people and for him to look elsewhere was to disgrace the family of the Caesars Thus did he pretend a great deal of care and seriousness for the good of the Commonwealth whereas his main aim and respect was at his own credit and families honour Well something he must pretend to give countenance and credit to his care of the common good In fine his great deliberation concluded in this easie issue namely in a prayer to the Gods to design his successor and in an auspicium of his own hatching that he should be his successor that should come first in to him upon the next morning which proved to be Caius It shewed no great reality nor earnestness for the common good in him at all when so small a thing as this must sway his judgment and such a trifle be the casting voice in a matter of so great a moment His affection was more to young Tiberius his nephew but his policy reflected more upon Caius he had rather Tiberius
Pot and put a little water into it out of the Laver and going within the Temple door he took up some dust from under a stone that was left loose for that purpose where it lay we have observed in its proper place and this dust he strewed upon the water Then denounced he the curse and wrote it in a Book even those words Num. 5. 19 20 21 22. If no man hath lien with thee and if thou hast not gone aside to uncleanness c. But if thou hast gone aside c. the Lord make thee a curse c. And this water which causeth the curse shall go into thy bowels and make thy belly to swell and thy thigh to rot And the Woman answered Amen Amen Then blotted he the curses out of the book with the bitter water and gave her the water to drink If upon the donuncing of the curses she were so terrified that she durst not drink the water but confessed she was defiled the Priest flung down the water and scattered her offering among the ashes but if she confessed not and yet would not drink they forced her to drink and if she were ready to cast it up again they got her away that she might not defile the place The operation of these waters say the Rabbins followed after though sometimes it appeared not of two or three years for she bare no children she was sickly languished and died of that death SECT IV. The atoning for a cleansed Leper IN a a a Talm. in Middoth per. 2. the North-west corner of the Court of the Women there was a piece of Building which was called ãâã ãâã ãâã ãâã ãâã the chamber or room of the Lepers whither the Leper resorted after his cleansing in the Country or at his own house And now I am sensible of a mistake and inadvertency which fell from me in another place and which I here retract and crave the Readers patience and that was in that I asserted in the Notes on John 2. 15. that the Lepers were tryed in this room by the Priests and had access to the Mountain of the House and to the Publick Service of the Temple It is true indeed b b b Maym. in Tephil that the Lepers had access to the Publick Service in those Synagogues that were not in walled Towns being placed there apart by themselves so that they came not near others but their offering to come into the Temple did fall under a very sharp penalty as was shewed before nay they were excluded even out of Walled Cities Their tryal therefore was in the Country and there they were cleansed by the Priest c c c Id. in Tumi tsor 11. with variety of Ceremony in the business and on the seventh day of their cleansing he shaved himself again for he had done so before and washed himself in water and then he might come within Jerusalem On the eighth day he came up into the Mountain of the House and brought three Lambs with him for a burnt offering sin offering and trespas offering d d d Talm. in Neg. per. 11. and bathed himself in that room in the corner of the Court of the Women that was from hence called the Room of the Lepers e e e Tam. per. 5 When the Migrephah or the Bell for so let it be called was rung by those that went into the Temple to burn the incense the President or chief man of the station then serving went and fetched him and whosoever else had been unclean and came now for their purifying f f f Ib. Sot per. 1. and set them in the gate of Nicanor g g g Maym. in Mechos capp per. 4. Glos. in Sotah But here two contrary exigents were to be provided for for neither might the Leper tread on the ground of the Court because he yet wanted his atonement nor might the bloud of the trespass offering which was to be his atonement be brought out of the Court and yet it was to be put upon his thumb great toe and tip of his ear Lev. 14. 14. A temper therefore for these two repugnacies was this that he went into the Gate as far as possibly he might so that he trod not within the Court. Thither did the Priest bring the trespass offering to him and he stretched out his hands into the Court and laid them upon him And when he was slain the Priest brought the bloud himself standing within the Court and the Leper stretched out his neck and thrust his head within the Virge of the Court and he put some of the bloud upon the tip of his right ear and likewise he stretched out his hand and his foot within the Virge of the Court and he put the bloud upon his thumb and his great toe and so he was cleansed The cleansing of other unclean persons as those that had issues and Women after Child-birth was in the same place and much after the same manner save that the blouding of the ear thumb and toe was not used so that they need not a particular discourse by themselves SECT V. The manner of bringing and presenting their first fruits NOT to insist upon the several sorts of things out of which the first fruits were to be paid nor upon the manner of setting them apart for first fruits at their own homes of which the Talmud doth debate at large this being somewhat out of the Virge of our discourse because so far out of the Virge of the Temple their custom and Ceremony in bringing of them up thither and presenting them there cometh nearer within our compass and that was thus a a a Talm. in Biccur per. 3. Maym. ib. per. 4. All the Cities that belonged to such or such a station met together at the chief City of the station and there lodged all night in the streets and the reason of this their gathering thus together was because they would go together by multitudes according to what is said the multitude of People is the Kings honour and the reason of their lodging in the streets was lest going into houses they should be defiled In the morning the President or chief among them called them up betime with this note Arise and let us go up to Sion to the Lord our God and they set away Before them there went an Ox with his horns gilded and a Garland or Crown of Olive branches upon his head and a Pipe playing before them till they came near to Jerusalem and they often rehearsed that saying I was glad when they said Let us go up to the house of the Lord compare Esay 30. 29. They travelled not all day when they travelled but only two parts of it because they would not spoil their solemnity with toyling when they were come near Jerusalem they sent in a Messenger to give notice of their coming and they flowred and deckt their baskets and exposed some of the freshest fruits to
would have the Bible turned into Greek ãâã ãâã ãâã ãâã ãâã viz. ãâã ãâã ãâã ãâã ãâã Strom. 1. Pag. 124. That is For this were the Scriptures interpreted in the Grecians Tongue that they might have no excuse for their ignorance being able to understand our Scriptures if they would CHAP. XXIV Phrases taken from Iews in the New Testament THESE Phrases are by the great Broughton called Talmudick Greek when Jewish and Talmudical Phrases are used in Holy Writ Such is Gehenna frequent in all Rabbins Maranatha 1 Cor. 16. 22. the bitter excommunication The world to come so often used in the Gospel and nothing more often among the Jews and Chaldees Raka Matth. 5. 22. of which see Chap. 19. Jannes and Jambres 2 Tim. 3. 8. whose names I find in the Chaldee Paraphrast with very little difference and a goodly legend of them As in Exod. 1. 15. Pharaoh slept and saw in his dream and behold all the land of Egypt was put in one scale and a * * * Chal. Taâla bar imera young lamb in the other scale and the lamb weighed down the scales of himself * * * Chal. Mliadh out of hand a Phrase most usual in Iews Authors and the very same in Eng. oât of hand out of hand he sends and calls all the Sorcerers of Egypt and tells them his dream Out of hand Janis and Jimbres chief of the Sorcerers opened their mouths and said unto Pharaoh there is a child to be born of some of the Congregation of Israel by whose hands all the land of Egypt shall be wasted therefore the King consulted with the Jewish midwives c. And in Exod. 7. 11. He calls them Janis and Jambres And that you might the better understand who these two were the Hebrew comment upon the Chaldee Text saith They were Scholars for their art of enchanting to the noble wizard Balaam and so he fetches Zophar for authority to maintain them And to prove Janis and Jambres either very constant enemies and opposers to Moses or else very good dutiful Scholars to Balaam the Chaldee saith that these two were the two servants that went with Balaam Numb 22. 22. when he went to curse Israel Beelzebub or as the New Testament Greek calls it Beelzebul is a wicked phrase used by the Jews of Christ Mark 3. 22. and elsewhere Now whether this change of the last letter were among the Jews accidental or of set purpose I cannot determine Such ordinary variation of letters without any other reason even use of every Country affords So Reuben is in the Syrian called Rubil Apoc. 7. 5. So the Greek and Latine Paulus is in the Syrian Phaulus in Arabian Baulus But some give a witty reason of l in Beelzebul that the Jews in derision of the Ekronites god Baalzebub which was a name bad enough the god of a flie gave him a worse Baalzebul the god of a Sir-Reverence for so ãâã ãâã ãâã ãâã ãâã signifies in Chaldean To omit any more Jewish Phrases honoured by the New Testament using them this very thing does shew the care is to be had for the right reading of the Greek since so many idioms and so many kinds of stile are used by it CHAP. XXV Ninivehs conversion Jonah 3. THE book of Jonah is wholly composed of wonders Some hold Jonah to be wonderful in his birth As that he should be the son of the Sarepta widow whom Eliah raised to life And because the mother of the child said Now I know that the word of God in thy mouth is true therefore he is called Ben Amittai the son of my truth whether the story may be called Ben Amittai or a true story let the Reader censure by the two Towns of Sarepta and Gath-hepher Howsoever Jonah was wondrous in his birth I am sure he was wondrous in his life A Prophet and a runnagate before his shipwrack a man drowned and yet alive in his shipwrack and a Preacher of Repentance and yet a Repiner at Repentance after The least wonder in the book is not the conversion of Niniveh It was a great wonder as D. Kimchi says that Jonah was in the belly of the fish three days and three nights and yet lived And it was another wonder that he was not stupid but continued in his senses and intellectuals and prayed And do but well consider it and it will appear almost as great a wonder that Niniveh so great a Town so long wicked in so short time should be converted To say as Rabbi Joshuah doth That the men of the Ship were got to Niniveh and had told all the occurrence about Jonah how they had thrown him over hatches and yet he it was that was among them and therefore they believed the sooner as it is without Authority so doth it lessen the wonder of the Towns conversion Jonah an unknown man of a forraign people to come into so great a City with a Fourty days and Niniveh shall be destroyed was strange But for the King upon so short a time to send a cryer to proclaim Repentance is as strange if not stranger Jonah proclaims the Town shall be destroyed the King in a manner proclaims the Town shall not be destroyed by proclaiming the means how to save it Repentance To say as * * * Aben Ezra gives 2. Reasons of poor force to provt that Ninlveh feared God in old time 1. Because otherwise he would not have sent his Prophet to them and so he lessens the wonder of Gods mercy 2. Because we read not that they brake their images therefore they had not any How far the Rab. is besides the cushion both for construction and reason one of small skill may âedge Aben Ezra does That because the City is called Gnir gedholah leelohim a great City of God that therefore they feared God in old time but now in Jonahs time began to do evil is still to lessen the wonder about their conversion a stranger repentance than which the world never saw The old world had a time of warning of years for Ninivehs hours and yet eat and drunk till the flood came and then in the floods of many waters Repentance and Prayers would not come near God Psal. 32. Fair warning had Sodom by the preaching of Lot whose righteous soul they vexed and would not repent till their Hell as it were began from Heaven and fire and brimstone brought them to the lake of fire and brimstone and when the wicked seed of him that derided his fathers nakedness perished for their naked beastliness and their flames of lust brought them to flames on Earth and in Hell The men of Niniveh shall rise up in Judgment against the generation of the Jews and condemn them because these at the Preaching of Jonah Repented and they not for the Preaching of a greater than Jonah that was among them When the Master of the Vineyard sent his Servants nay his own Son they put him to Death In the Conversion
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Huldah which signifieth a Weesel of which creature g g g Vid. Aruch in ãâã ãâã ãâã ãâã ãâã the Hebrews write many Stories or h h h Const. Lemper in Mid. pag. 1. 2. from the Syrian word ãâã ãâã ãâã ãâã ãâã which translateth the Greek word ãâã ãâã ãâã ãâã ãâã To creep into 2 Tim. III. 6. or from ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Kiponus about the derivation of which word there are various conjectures Some deduce it from b b b Aruch in voc ãâã ãâã ãâã ãâã ãâã A hole or entrance Some from c c c L. Lemper in Mid. pag. 12. ãâã ãâã ãâã ãâã ãâã A back door Some from ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 lâ ãâã ãâã ãâã ãâã ãâã Kimchi it is rendred by the Chaldee Paraphast in the sense of ãâã ãâã ãâã ãâã ãâã 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
double benefit the one to keep up the Cawsey on either side that it should not fall down and the other was to make the King a pleasant walk and shade with Trees on either side as he came and went And so they render that Verse in Esai 6. 13. where the word is only used besides in all the Bible In it shall be a tenth and it shall return and be eaten as a Teyle-Tree or aâ an Oak by Shallecheth that is as the rows of Trees on the sides of this Cawsey SECT II. Parbar Gate 1 Chron. XXVI 18. FROM the Gate Shallecheth or Coponius that lay most North on this Western quarter let us walk toward the South and the next Gate we come to was called Parbar of this there is mention in the Book of Chronicles in the place alledged where the Holy Ghost relating the disposal of the Porters at the several Gates of the Mountain of the House saith At Parbar Westward two at the Cawsey and two at Parbar By which it is apparent sufficiently that this Gate was in the West quarter and reasonably well apparent that it was the next Gate to the Cawsey or Shallecheth because it is so named with it but by that time we have fully surveyed the situation of it it will appear to have been so plain enough The word Parbar admitteth of a double construction for it either signifies ãâã ãâã ãâã ãâã ãâã An outer place a a a Gloss. in Tamid per. 1. Kimch in 1 Chron. XXVI Aruch in voce c. as many of the Jews do construe it or it concurrs with the signification of the word Parvar which differs but one letter from it and that very near and of an easie change which betokeneth Suburbs both in the Hebrew Text 2 Kings XXIII 11. and in the Chaldee Tongue as b b b Kimch in 2 King XXIII David Kimchi averreth there And here Josephus his words which we produced a little before may be taken up again and out of all together we may observe the situation of the Gate in mention He saith That of the four Gates upon this Western quarter one led towards the Kings Palace that is Shallecheth that we have viewed already and the two next ãâã ãâã ãâã ãâã ãâã into the Suburbs These Suburbs that he meaneth were indeed that part of the City which in Scripture is called Millo which was the valley at the West end of Mount Moriah in which Jerusalem and Sion met and saluted each other replenished with buildings by David and Solomon in their times 2 Sam. V. 9. and 1 Kings 11. 27. and taken in as part and Suburbs of Sion and so owned always in after times And to this purpose is the expression of Josephus in his words that we have in hand observable when he saith that two of these Western Gates were into the Suburbs ãâã ãâã ãâã ãâã ãâã and the other into the other City that is into Jerusalem which he maketh as another City from the Suburbs of which he spake Take the word Parbar therefore in either of the significations that have been mentioned either for an outer place or for the Suburbs this Gate that we have in survey might very properly be called by that name because it was a passage from the Temple into Millo which was an outer place and the Suburbs of Sion distinguished and parted from Sion by a Wall yet a member of it and belonging to it Now whereas the other Gate that stood next to this that we are about toward the South did lead also into the Suburbs as well as this as is apparent from Josephus yet is it not called by the same name Parbar the reason of this may be given because it bare a name peculiar and proper suitable to that singular use to which it was designed or to that place where it was set rather than suitable to that place whither it gave passage And here because we are in mention of the Suburbs it may not be amiss to look a little upon that Text that speaketh of the Suburbs and out of which we have taken that signification of the word Parbar namely 2 Kings XXIII 11. It is said there that Josiah took away the Horses that the Kings of Judah had given to the Sun at the entring in of the House of the Lord by the Chamber of Nathan Melech the Chamberlain which was in the Suburbs Whether these Horses were given to the Sun to be sacrificed to it or to ride on to meet and salute the Sun-rising as the Jews suppose we shall not trouble our selves to enquire into it is the place that we have to look after at this time rather than the thing These Stables of such Horses and it is like the Kings common Stables were in the same place are said to be in the Suburbs and at the entring in of the House of the Lord and we cannot better allot the place than that whereupon we are namely that they stood here in Millo before this Gate Parbar or thereabout and from thence there was a way to bring the Horses up to the Kings House when the King would use either those Horses that they had dedicated to the Sun for their irreligious use or their other Horses for their common use As they went out of Millo to rise up into Sion they passed through a Gate which was in the Wall that parted between Millo and Sion which Wall and Gate was but a little below the Cawsey that went up to the Gate Shallecheth and this helpeth to understand that passage about Athaliah's death 2 Kings XI 11. They laid hands on her and she went by the way by which the Horses came into the Kings House and there she was sâain That is they got her out of the Mountain of the Temple brought her down by the Gate Shallecheth and the Cawsey and when she came near the Horse Gate through which the horses went up out of the Stables in Millo to the Kings house there they slew her There was a Horse gate indeed in the main wall of the City on the East part of it Neh. III. 28. Jer. XXXI 39. but that was distinct from this which was peculiar for the Kings Horses and therefore a distinctive Character is set upon this namely that it was the Horse gate towards the Kings House 2 Chron. XXIII 15. It should be rendred towards the Kings House rather than by the Kings House for neither of these gates either that on the East which was a gate of the City nor this on the West which was a gate into Millo were near the Kings House but a good distance off See the Seventy there SECT III. The two Gates and House of Asuppim IN the story of the designing of the Porters to their several places and charges in Chron. XXVI 15 17. it is said thus To Obed Edom South ward and to his Sons the House of Asuppim Eastward were six Levites Northward four a day Southward four
quarter let us take our prospect outward as we have done from the two sides we have been upon before As you stood on the middle of this wall Millo lay before you and there might you see besides the Kings stables and other buildings the Pool of Siloam and the Kings Gardens On the left hand was the descent of Acra and the buildings of Jerusalem upon it on the right hand the rising of Sion and the stairs that went up into the City and by which the King came down to Shallecheth and so into the Temple And as you rose higher was the place of the Sepulchers of Davids family and another Pool Neh. III. 15 16. CHAP. VI. The North-Gate ãâã ãâã ãâã ãâã ãâã Tedi or Tadde ON the North-side to which we are now come there was but one gate as there was but one on the East quarter which was situate just in the middle of the wall between the East and West end of it but how to give it its right-name there is some dispute a a a Misnajoth in Octavo in Midd. Some write it ãâã ãâã ãâã ãâã ãâã Teri with r which signifieth moistness or purulency because that they of the Priests whose seed went from them by night went through this gate to bath themselves from that uncleanness But the reading of old hath been C. âemper ibid. pag. 13. so resolved ãâã ãâã ãâã ãâã ãâã with d Tedi b b b Talm. Bab. Aruch or as some vowel it c c c Bâxâ Talm. ââx Tadde that Pisk Tosaphoth ad Middoth goeth about to give its Etymology He mentions a double notation namely that either it betokens ãâã ãâã ãâã ãâã ãâã obscurity and shamefac'dness because of its rare use and passage and because the Priests that had suffered Gonorrhaea by night went out through it to the Bath with some shame and dejectedness Or that the word refers to Actors or Poets and he produceth a sentence in which by its conjunction with another word it seems so to signifie for other sense I know not to put upon it The sentence is this ãâã ãâã ãâã ãâã ãâã Tragedians and Poets used it before the chief of the Captivity But what sense he would make of this Etymology I do not understand But be the notation of the word what it will the Talmud setteth two distinguishing marks upon the Gate it self for which it was singular from all the rest of the gates that we have mentioned d d d Talm. in Mid. per. 2. The first is that it had not so fair a rising Gate-house and chambers above it as the rest had but only stones laid flat over it and the battlement of the wall running upon it and no more And the other is ãâã ãâã ãâã ãâã ãâã e e e Ibid. pet 1. That it was not a common and ordinary passage in and out as the other Gates were but only a passage upon occasion the uselessness whereof we shall have occasion to look at again ere it be long The Mount Moriah did afford some space of ground upon this side without the Wall and compass of the Holy ground which it did upon none of the sides beside for here was built the large and goodly Tower of Antonia which we shall survey by and by whereas on every one of the other sides the incompassing Wall that closed in the Holy ground did stand near upon the very pitch and precipice of the hill So that looking about you as you stood out at this Gate this Tower Antonia stood on your left hand and spoyled your prosect on that side and you could see nothing that way but it Before you was Mount Sion and the goodly buildings of the Kings Palace and other houses upon the bending toward the East angle was the place called Ophel or Ophla the habitation of the Nethenims Neh. III. 26. and when Ophla was turned East then was there the horse-gate and water-gate before the Temple Thus lay the Mountain of the Lords House incompassed with the City round about and enclosed with a fair and high Wall which separated it from the common ground On the one side of it lay Sion the seat of the King on the other side Jerusalem the habitation of the people and the Temple and its service in the middle between even as the Ministery is in mediation betwixt God and his people That Wall that encompassed it had eight gates of goodly structure and beauteous fabrick all of one fashion save only that the North and East gates were not topped the one in height and the other in fashion as the other were At all these gates were Porters by day and at five of them were guards by night as we shall observe hereafter the access to them on the East and West was by a great ascent but facilitated by steps or causeys for the peoples ease and for the coming up of the Beasts that were to be sacrificed of which there were some that came up dayly On the South side the ascent was not so very great yet it had its rising in the like manner of access as had the other On the North what coming up there was it was more for the accommodation of the residents in the Tower Antonia than for the entrance into the Temple the North gate Tedi being of so little use as hath been spoken At any of the Gates as you passed through the entrance if self through which you went was ten cubits wide twenty cubits high and twelve cubits over six of which cubits were without the Holy ground and six within and as you entred in at the East gate had you seen the ground before any buildings were set in it or any thing done to it but only the building of this Wall you might have seen the hill rising from the East to the West in such an ascent that the Western part of it was very many cubits higher than where you stood as we shall have occasion to observe as we pass along This bank was once well stored with bushes and brambles Gen. XXII 13. and afterward with worse briers and thorns the Jebusites who had it in possession till David purchased it for divine use and structure that we are looking after Here was then a poor threshing floor of Ornan the Jebusite but afterward the habitation of the God of Jacob A place and fabrick as sumptuous and eminent as it was possible for man and art and cost to make it the glory of the Nation where it was and the wonder of all the Nations round about it but in fine as great a wonder and monument of desolation and ruine as ever it had been of beauty and gloriousness Before we step further toward the survey of it as it stood in glory we must keep yet a while along this Wall about which we have been so long and observe some buildings and beauties that joyned and belonged to iâ besides the Gates that we have surveyed in it alread
for the Priests standing The Court of Israel parted from the Levites Desks by Pillars and Rails The Levites standing parted from the Priests by a Wainscot Desk or some such thing The Court of the Priests open to the Altar but only that the Pillars that supported the Cloister stood in a row before it And so we have the dimensions and platform of the Court and of the Buildings and the Cloisters that stood about it But before we proceed to observe the particulars that were within it I cannot but think of a piece of structure that in its story looks something like to some of the Cloisters that we have described either in the Mountain of the House or in one of the Courts though I believe it was none of them and that is The Covert of the Sabbath of which there is speech and mention 2 King XVI 18. where it is said of Ahaz The Covert of the Sabbath that they had built in the House and the Kings entry without c. How to frame the Verb to this sentence is somewhat doubtful whether to say he turned it from the House of the Lord and so doth our English or he turned it to the House of the Lord and so doth the Chaldee Paraphrast and some others with him for the word in the Original doth not determine it Were that the question before us I should adhere to the sense of our English for the Kings entry without was turned to the House of the Lord from its first making but our question is what this Covert of the Sabbath was The Seventy have rendred it ãâã ãâã ãâã ãâã ãâã The foundation of the chair or seat upon what mistake in their unprickt Bible a mean Hebrician will easily discover namely that they read Musadh for Musach Daleph and Caph âinal being like and for Shabbath they read Shebeth Vid. Kimc Lev. Gerson in loâ Nobil in LXX Ibid. The most received opinion about this matter is that this was some special piece of building that was purposely made for the course of Priests that went out every Sabbath to repose themselves in till the Sabbath was out or till they might go home And the reason of this conception is because of the word Sabbath which they suppose to refer rather to the change of the Priests courses who came in and went out on the Sabbath than to the Service or the Peoples attending whose concourse was greater at the Festivals than on the Sabbath I should rather take it to mean some Court of Guard that was made on the top of the Causey Shallecheth up towards the Gate Coponius where the Kings Guard stood on the Sabbaths having attended the King into the Temple till he came out again there to receive him again and to Guard him home and I should understand and construe the word The Kings in conjunction with both particulars named namely that it meaneth the Kings covert of the Sabbath as well as the Kings Entry without and my reason for this opinion I should fetch partly from the mention of these Gates that we had in speech before namely The Gate of the Foundation and the Gate behind the Guard 2 King XI 6. And partly from the passage in Jerem. XXXVIII 14. where it is said that King Zedekiah sent and took Jeremy the Prophet unto him into the third entry that was in the House of the Lord where Solomon Jarchi doth ingenuously confess that he knows not what this third Entry in the House of the Lord was but perhaps saith he it meaneth the Court of Israel the Court of the Women and the Chel being the two other Kimchi doth well conceive that this Entry was as they came from the Kings House into the Temple but more of it he hath not determined I should say it meaneth the Gate Coponius and conceive the King coming to the Temple through these entrances or passages First At the bottom of the Stairs or descent of Zâon much about his turning to come upon the Causey there was the Gate of the Foundation then being come up the Causey towards the Temple he passed through the Gate behind the Guard and walked through the Court of Guard which I suppose was called the Kings covert for the Sabbath and so through the Gate Coponius which was his third entrance or Gate he passed through These Gates we said before were Gates of Sion meaning that they were in the way from the Temple thither and not Gates of the Temple it self According therefore to this supposal I apprehend that Ahaz becoming a Renegado to Religion did deface and defile the Temple within and did clean cut off the way of the Kings access thither without as if he and his should never have more to do there And according to this supposal also I apprehend that Zedekiah having garisoned himself in the Temple while the Chaldeans were now lying in Siege about the City he sends for Jeremy from his prison in Zion and he comes up to the Gate Coponius or Shallecheth and there the King and he confer together And now let us turn our Eyes and Observation upon what is to be found in the Court from which we have thus far digressed and first we will begin with the Altar which is not only the most remarkable thing to be observed there but which must also serve us as a standing mark from whence to measure the place and sight of other things CHAP. XXXIV Of the Altar of Burnt-offering THE Altar that Moses made in the Wilderness because it was to be carried up and down was of light materials and of small dimensions for a a a Ex. XXVII 1. it was of Shittim wood and but five cubits square and three cubits high with a Grate of Brass hanging within it for the Fire and Sacrifice to lye upon And therefore when it is called the brazen Altar 2 Chon I. 5. it is because it was plated over with brass Exod. XXXVIII 1. But when Solomon came to build the Temple and there was to be no more removing of the Tabernacle of the Congregation as there had been before b b b 2 Chron. IV. 1. he made the Altar far larger and weightier than that of Moses namely of Brass and of twenty cubits square and ten cubits high I shall not be curious to inquire whether Solomon's Altar were of brass indeed or no or whether it is said to be of brass though it were of stone because it succeeded instead of Moses his brazen one as c c c Vid. Kimch in 1 King VIII 64. some Jews conceive d d d Vid. Lev. Gers. ibid. or as others because though it were of stone yet it was over-laid with brass I see no reason why it should not be properly and literally understood that it was of massie brass indeed for why may we not well conclude by the plating of Moses his Altar over with brass that it was made of wood only for lightness and
Heads born up as it were with the points of their Wings which they held upright over their Heads covering their Faces with them Above that Sky a Throne on which sat the resemblance of a Man all fiery from his Loins upward like fire glowing and from his Loins downward like fire flaming and a brightness in the form of a Rain-bow round about him Compare Rev. IV. 2 3. And now to take up the moral or signification of this Emblem we will first begin with the consideration of the general Intention of it and then descend to the Application of particulars That it intends in general to signifie and character out unto us the Lords Glory and Presence dwelling at his Temple and among his People these Observations will make it past doubting or peradventure 1. The Temple is very commonly in Scripture stiled by the Name of Gods Throne as Jer. XVII 12. A glorious high Throne from the beginning is the place of our Sanctuary Ezek. XLIII 7. The place of my Throne and the place of the soles of my Feet where I will dwell in the midst of the Children of Israel c. Which the Lord proclaimeth when his Glory was returned to the renewed Temple as is apparent in the verses immediately preceding And so the Prophet Esay saith I saw the Lord sitting upon a Throne high and lifted up and his Train filled the Temple c. And the House was filled with smoak c. Esay VI. 1 4. Where he charactereth the Lords sitting parallel to his dwelling in the Cloud of Glory upon the Ark and from thence filling the whole House with the train of his Glory And so in the Book of the Revelation where the Lord is inthroned with such living Creatures attending him as are described here there are so plain intimations that it meaneth his Glory at his Temple that nothing can be plainer for when there is mention of a Sea of Glass before the Throne and of seven Lamps Rev. IV. vers 5 6. and of a golden Altar of Incense Chap. VIII 3. and of a voice from that Altar Chap. IX 13. c. the allusion is so clear to the Molten Sea seven Lamps of the golden Candlestick the Altar of Incense and the Oracle given from beyond it which all were before the Ark where the Lords Glory dwelt in the Cloud that the matter needeth no more proof than only to observe this And that the Throne and Glory of God throughout all that description meaneth in this sense there is evidence enough in that one clause in Chap. XVI vers 17. a voice came out of the Temple of Heaven from the Throne 2. Ezekiel himself sheweth that this glory referred to the Temple because he hath shewed it pitched there flitting thence and returning thither again 1. He saith That the Glory of the God of Israel was at the Temple namely that that he had seân and described in the first Chapter Chap. VIII 4. though he be there in numbring up the abominations that were committed in the Temple which were great and many yet doth he relate that this Glory was there still because the Lord had not yet withdrawn his Presence thence But 2. At the last the provocations in that place do cause it to depart and that departure he describeth in Chap. X. and there he setteth forth the very same Glory and almost in the very same terms that he doth in Chap. I. He telleth that this Glory of the Lord departed from off the Cherub that is from off the Mercy seat where it had always dwelt between the Cherubins and went out first to the threshold vers 4. then to the East-gate vers 19. then to the City and to the Mount Olivet and so departs Chap. IX 23. But 3. When he speaketh of and describeth a new Temple then he sheweth his Glory returned thither again Chap. XLIII 2 3 4. And upon these three particulars of its pitching at the Temple flitting thence and returning thither again we may take up these observations for the further clearing of this signification 1. That the Prophet maketh some distinction betwixt the Glory of the Lord dwelling upon the Cherub that is on the Mercy Seat over the Ark and the Glory of the Lord upon these Cherubins for he saith The Glory of the Lord went up from the Cherub and stood over the threshold of the House these Cherubins then standing on the right side of the House Chap. X. 3 4. and then that the Glory of the Lord departed from off the threshold of the House and stood over the Cherubins vers 18. The Glory of the Lord in the representation that the Prophet describeth in the first Chapter was upon the Cherubins already for he saith The Glory of the God of Israel was there according to the vision that I saw in the plain Chap. VIII 4. and yet he mentioneth another Glory now added to it namely the Cloud of Glory that dwelt upon the Mercy seat for he saith that upon the flitting of that Glory from off the Cherub to the threshold the House was filled with the Cloud the meaning of this we shall look at afterward 2. As to the flitting of this Glory from the Temple the Prophet saith He saw it when he came to destroy the City Chap. XLIII 3. that is when he came to foretel that the City should be destroyed And he dated the time of his first seeing of this Glory in the fifth year of the Captivity of Jehoiakim Chap. I. 2. which was the fifth year of the reign of Zedekiah 2 Kings XXIV 8 17 18. in which very year Zedekiah did rebel against the King of Babel which action was the very beginning of Jerusalems ruine 3. As to the returning of this flitted Glory again to the new built Temple Chap. XLIII it is observable that the Cloud of Glory which had descended and filled the Tabernacle and had done the like at Solomons Temple did never so at the second Temple or that built after the Captivity as the Jews themselves confess and that not without good reason Yet doth the Prophet as clearly bring that Glory into his new Temple as ever it had come into them but only that this was in a vision and so it shewed visionarily the Lords dwelling in his Ordinances and presence among his People under the second Temple unto which the People returned out of Babel and in the Spiritual Temple or Church under the Gospel for Ezekiels new Temple promised a bodily Temple to the returned and promised and typified a Spiritual Temple under the Gospel even as he had done visibly in his Cloud of Glory in the Tabernacle and first Temple And secondly he addeth further that when that Glory was entred the East-gate at which it came in was shut and never opened after Chap. XLIV 2. to denote the Everlasting dwelling of the Lord in the Church of the Gospel among his People and never departing as he had done from Hierusalem Temple This then
and seeing Darius its last King and probably his last times Nehem. XII 12. Nay Ezra who was born either before or in the first year of the Babylonion Monarchy yet liveth near the expiration of the Persian by which it is easie to conclude how far the Heathen Histories are out who reckon fourteen Kings successively in the Persian Throne and two hundred years of their rule before its fall In the first year of Cyrus the returned Captives out of Babel only built an Altar and sacrificed thereon for seven months together having yet no Temple but in this second year the second month of that year they lay the foundation of the House Ezra 3 8 c. the progress of which work is soon opposed and indeavoured to be made frustrate by the Samaritans all the time of Cyrus Ezra IV. 5. but in his time they prevailed not In his third year Artaxerxes cometh to the Kingdom who is also called Ahashuerosh Ezra IV. 6 7. he is perswaded by evil Counsellors to interdict and prohibit the Temple building and so it lay intermitted all his time Dan. X. 1 2 3. Ezra IV. 23 24. Darius succeeded him called also Artaxerxes Ezra VI. 1. VII 1. c. In his second year the building goes on again and is finished in his sixth Hag. I. Ezra VI. 14. And thus had the Temple lien waste and desolate just seventy years from the nineteenth of Nebuchadnezzar in which year it was fired to the second of Darius when it began to be wrought upon so as that it came to perfection Zech. I. 12. IV. 3 5. In the seventh year of this Darius which was the year after the Temple was finished Ezra cometh up Ezra VII 8. and thirteen years after namely in the twentieth year of this Darius called also Artaxerxes Nehemiah cometh up to Jerusalem Neh. I. 1. and both help to repair settle and rectifie Temple City and People as their Story is at large in their own Books In the two and thirtieth year of this Darius Nehemiah having finished what he had to do about the building beautifying and settling of City Temple and People he returneth again unto the King Neh. XIII 6. and here ends Daniels first parcel of his seventy weeks namely seven weeks in which Street and Wall should be built and that in troublous times Dan. IX 25. By seven weeks he meaneth seven times seven years which amounts to nine and forty and so there were hitherto namely three of Cyrus fourteen of Ahashuerosh and thirty two of Darius After Darius there reigned Artaxerxes commonly known in Heathen Stories by the name of Xerxes the invader of Greece with his huge Army c. He was a favourer of the Jews at the least for a while as it appeareth by that passage in Ezra VI. 14. They builded and finished according to the Commandment of the Lord and according to the Commandment of Cyrus and Darius and Artaxerxes where this Artaxerxes is set in parallel equipage with Cyrus and Darius for favouring the Temple It is true indeed the work was finished in the time of Darius as to the very building of the House yet were the buildings about it still coming on and encreasing and this Xerxes did favour the work as well as those Princes had done before him Yet did there an unhappy occurrence befal in this Kings time in the Temple it self which if it did not alienate and change his affection from well-willing to it yet did it prejudice the Temple in the affection of him that was chief Commander under this King in those parts whose name was Bagoses The occasion was this a a a Ioseph Ant. lib. 11. cap. 7 Jochanan who was then High Priest upon some displeasure against his own Brother Jesus did fall upon him and slay him in the very Temple Bagoses favoured this Jesus and intended to have made him High Priest and it is like that Jochanan smelt the design and out of jealousie of such a thing thought to prevent it by his Brothers dispatch whatsoever was the cause of this his murder the fruit of it was this that Bagoses violently presseth into the Temple which he might not have done and layeth a mulct upon the People namely forty Drachmes upon every Lamb that was to be Sacrificed Ezra and Nehemiah were both now alive and do but imagine how their piety would digest a thing so impious The next in the Throne after this Artaxerxes mentioned in Scripture was Darius Nehem. XII 22. the Man with whom the Empire fell under the victorious Sword of Alexander the Great In his time another occasion from another Brother of an High Priest occurreth which accrewed not a little to the prejudice of the Temple and Nation and that was this b b b Ibid. cap. 8. Neh. XIII 28. Manasseh one of the sons of Joiada the son of Eliashib the High Priest had married Nicasso the Daughter of Sanballat for which being driven from the Altar and Priesthood he betaketh himself to his Father-in-law to Samaria and they betwixt them obtain a Commission from Danius and get it confirmed also by Alexander the Great to build a Temple upon Mount Gerizim John IV. 20. which being built in affront to the Temple of Jerusalem it proved no small disadvantage to it and the Service there for it not only caused a faction and defection in the Nation but also it became the common refuge and shelter of all lawless and irregular despisers of discipline and Government In this Darius was the end of the Persian State and Kingdom having continued for the succession of these Kings but whether any more and how many precise years is not easily determinable what times went over the Temple in their Reigns besides what is mentioned here may be observed in the Books of Nehemiah Ezra Haggai Zechary and Malachi SECT II. The occurrences of the Temple under Alexander a a a Ios. Ant. sup ALEXANDER the Great the Conqueror of Darius and overthrower of the Persian Kingdom did in his own Person visit Jerusalem and the Temple coming towards it like a Lion but he came into it like a Lamb. He had taken indignation at Jaddua the High Priest Nehem. XII 22. because he denyed him assistance at the Siege of Tyrus for Jaddua had sworn fealty to Darius Hereupon he cometh up towards Jerusalem breathing fire and fury against it till he came within the sight of the City There he was met by Jaddua in the High Priests garments and by all the Priests in their vestments and the People in white whom when he came near in stead of offering them violence he shewed reverence to the High Priest and courteously saluted all the People When his Commanders wondred at such a change he told them that in a dream in Macedon he saw one in the very same Attire that the High Priest was in who encouraged him to invade the Persian Empire and promised to lead his Army and to make him
victorious So he goeth with them into the City offereth at the Temple is shewed Daniels Prophesie concerning himself granteth favourable priviledges to the Jews about their Religion and so departeth b b b Vid. Iuch sol 15. It is held by some of the Jews that in the very year that Alexander came to Jerusalem Ezra Haggai Zechary and Malachi died and the Spirit of Prophesie departed from Israel which if we follow the computation of Heathen Stories is a thing of utter improbability they prolong the Persian Monarchy to so large a time but if we follow the account of Scripture it makes the improbability a great deal less as might be shewed if we were following the pursuit of Chronology And if it be questioned how it should be possible that all Heathen Stories that handle the succession of the Persian Kings should be so far wide as to double nay almost to treble the number of the Kings more than they were these three things may be produced as those that either severally or rather jointly might be the reasons of such a mistake 1. Because every one of the Persian Kings had a double nay some a treble name and this multiplicity of Names might deceive the heedless Historian into an assertion of numerousness of Persons 2. The Persian Kingdom was a double Kingdom Media and Persia the two Arms and Shoulders in Dan. II. now the King of Persia and the Viceroy of Media might be likewise misconceived in after-times for two differing Persian Monarchs 3. It was the manner of the Persian Kings when they went into the Wars to create a King to rule at home while they were absent and this might cause the accounting of so many Kings and of so long a time And so Herodotus beareth witness that c c c Herod Polymn vel lib. 7. ãâã ãâã ãâã ãâã ãâã when the King went to War it was the Law of the Persians that he should appoint a King and so go his way on his expedition And this custom was that that made Cyrus his third year to be accounted for Artaxerxes his first though Cyrus was yet alive because he left him King at home whilest he himself went to Wars abroad Alexander dying in the flower of his Age and Victories his large Dominions obtained so suddainly by the Sword were divided as suddainly again in a manner by the Sword amongst four of his chief Commanders according as was Prophesied Dan. VIII 8. XI 4. Two of them were Seleucus Nicanor who obtained Syria and Ptolomy Lagus who obtained Egypt whose families the House of the North and the House of the South Dan. XI being ill Neigbours one to another did both of them prove ill Neighbours to Judea and through and under them the People and Temple did undergo divers varieties of fortune but most commonly the worst The Kings of these Countries are reckoned these  d d d Vid. Euseb. in Chron. Strab. Geog. l. 17. Kings of Syria d d d Vid. Euseb. in Chron. Strab. Geog. l. 17. Kings of Egypt  1 Seleucus Nicanor 32 years 1 Ptolomy Lagus 40 years 2 Antiochus Soter 19 2 Ptol. Philadelphus 18 3 Antiochus Theos 15 3 Ptol. Euergetes 26 4 Seleucus Gallinicus 20 4 Ptol. Philopator 17 5 Seleucus Ceraunos 3 5 Ptol. Epiphanes 24 6 Antiochus Magnus 31 6 Ptol. Philometor 36 7 Seleucus Philopator 12 7 Ptol. Euergetes 29 8 Antiochus Epiphanes 11 8 Ptol. Physcon 17 9 Antiochus Eupator 2 9 Ptol. Alexander 10 10 Demetrius Soter 22 10 Ptol. Lathurus 8 11 Alexander 11 11 Ptol. Dionysius 30 12 Demetrius 3 12 Cleopatra 22 13 Antiochus Sedetes 9   14 Demetrius iterum 4   15 Antiochus Grippus 12   16 Antiochus Cyzicenus 18   17 Philippus 2   SECT III. A Brief of the state of the Temple in the times of these Kings IF we were to write a Story of the City and People as we are of the Temple here were a very large field before us for exceeding much of the Story of Jerusalem and Judea hath to do with the Story of these Kings but since our confinement is to the Temple only we shall make a shorter cut because the peculiar relations that we find about that are but few in comparison of the general Story of the City and Nation a a a Ios. Ant. lib. 12. cap. 3. Seleucus Nicanor or Nicator as some do call him the first of these Kings of Syria was a great favourer of the Jewish Nation for he infranchised them in his Syrian Cities yea even in Antioch the Metropolis it self and b b b Id. in lib. Maccab. cap. 3. 2 Mac. III. 3. he bestowed benevolences upon the Temple to an exceeding liberal and magnificent value But Ptolomy Lagus King of Egypt his contemporary was as bitter to the Nation as he was favourable He having his Army in the Country took advantage one Sabbath day of the Jews strict resting on that da and pretending to come into the City to Sacrifice he surprized the City and it is like the Temple sped but indifferently with him and he carried exceeding many thousands away Captive c c c Aristâas Ios. ubi ante His son and successor Ptolomy Philadelphus was again as favourable to the Nation as he had been mischievous He sent for the Seventy Elders to Translate the Bible and sent exceeding great munificence to the Temple which we have had some cause to speak of before In the time of Ptolomy Euergetes the successor of Philadelphus the covetize of Onias the High Priest had provoked the displeasure of that King and was like to have brought mischief upon the place and people but that it was wisely appeased by Joseph Onias his sisters son From the time that Ptolomy Lagus had so basely surprized Jerusalem it was under homage to the Crown of Egypt till Antiochus the Great released it or changed it rather into subjection to Syria whether it were of his goodness and devotion or whether rather out of his policy to make sure the Jews to him d d d Appian in Syâinc in the great Wars that he had especially with the Romans he bestowed many favours upon the People and liberal Donations and Priviledges upon the Temple And particularly this Edict in its behalf That no stranger should come into the virge of the Temple prohibited which it may be first occasioned those Inscriptions upon the Pillars at the entrance into the Chel that we have spoken of that no stranger should come there upon pain of death After him succeeded Antiochus Epiphanes save only that Seleucus Philopater reigned twelve years between a Man or a Monster shall I call him Of whom and of whose cursed actings are those Prophesies in Dan. VII 21 25. VIII 10 11 12 24 25. 11. 28 c. 12. 1 c. and Ezek. XXXVIII XXXIX and who performed according to those predictions to the utmost of wickedness He
Firstlings which were sit which were unfit to be offered p. 2014. * Who had the approving of them p. 2014. * Where they were to be killed 2015. * Fleaing the Burnt Offerings the Ceremonies of it 926 Flesh when first eaten and why not the Blood 9 695 Flies not infecting the Temple what 2030. * Flittings of the divine Glory Rabbi Johanan's ten flittings of the divine Glory what p. 1062. * Also his ten flittings of the Sanhedrin what p. 1062. * With the Reason thereof 1063. * Flood of Noah its nature time of beginning and duration 6 to 9 Floor of Christ by it is meant the Church of Israel or the Nation of the Jews alone 469 Flying in the Air Christ tempted to it practised by Simon Magus c. 510 Fornication put for Poligamy 15 Friend of the Bridegroom what among the Jewish Writers 585 586 Fruits First Fruits the manner of bringing and presenting them 984 Fulness of time why so called it denotes Christs Birth which was Anno Mundi 3928 c. 383 G. GAdarens and Gergasens the same People Page 230 Gaius in Greek Caius in Latine there was two of the Name p. 313. What kind of Host. 315 339 Galilee although undervalued by the Jews had been re-renowned for many Atchievments Page 627 Gallio was Brother to Seneca the famous Court Philosopher several things concerning him 296 Gamaliel Paul's Master was a Man of great Original and Excellency p. 765. He was long President of the Sanhedrim and for all his fairness authorised a Prayer against Hereticks that is the Christians and their Doctrine commanding its constant use in the Synagogues 278 Gamaliel Rabban there were three of the Name Presidents of the Sanhedrim part of their History 2009. * Garments of the High Priest described p. 723 905 1077. * The rending of them when used 263. The nature and number of the Garments of the Priests p. 2049 2050. * The Jews think they were the same before the Law p. 2049. * What Garments the High Priest had that other Priests had not p. 2050. * He was consecrated under the Second Temple by putting on the holy Garments 2050. * Gate East Gate what Upon it was pictured the resemblance of the City Shushan and why Upon which account it or part of it was called by that Name it was also called the Kings Gate p. 1052. * The Gate of Shallecheth or Coponius what the names and where situate p. 1055. * The Gate Parbar what the word where the place p. 1056. * The Horse Gate two of the Name where p. 1057. * The North Gate Tedi or Tadde why so called p. 1059 1060. * The Beautiful Gate of the Temple what p. 1091. * The Upper Gate of the Lords House where situate p. 1098. * The New Gate where p. 1098. * The Gate of Nicanor which and why so called p. 1098 1099. * The Brazen Gate what It s opening of its own accord a sign of the Destruction of Jerusalem p. 1101. * The Gate Sur what and where situate p. 1100 1101. * The upper Gate of the Lords House how otherwise called 1098. * Gates of the City of Jerusalem what p. 666 c. Gates of Huldah whence so called p. 1054. * Gates of Assuppim where and what p. 1057 1058. * At which of the Gates Guards were kept by night p. 1062. * The Gates in the Court Wall on the East and South sides what p. 1104. * The Gates Corban where and why so called 2020 2021* Gaza what and where 281 Gazith was the Chamber or Room where the Sanhedrin sat being part common and part holy 2020 2021. * Gedeon called Jerubaal and why 49 Gehenna a form taken from the Jewish Writers 1005 1006 Gemara was one part of the Talmud 997 Gemarists they explain the Mishnah shewing the opinion of the Ancients upon it 369 General Christ was Lord General in the wars of Canaan p. 40. When he ceased to be so p. 45. General of an Army once was a Priest 71 Gentiles brought into the Gospel Religion by the Gift of Tongues p. 276. They receive the Holy Ghost contrary to the Jewish opinion p. 285. How called p. 314. Their Calling was a matter the Jews could never hear of with patience p. 621. The difference between them and the Jews went away when Christ and the Gospel came 845 to 847 Gergasens and Gaderens the same people 230 Giddeons Army 998 Gift of Tongues what 281 Gifts Prophetick Gifts what p. 499 500. They differed very far from the Grace of Sanctification p. 500. These Gifts had their Limitations and restrictions in all Men excepting Christ so that they could not always act a like Page 501 Gihon is sometimes called Siloam 667 668 Girdle of the High Priest what 905 Gizbarin Receivers of Tribute the Councellors of the Temple 914 Glory of God the cause of its removal from Jerusalem 125 Glory ten flittings of the divine Glory what p. 1062. * The Emblem of the divine Glory what p. 2052 to 2060. * The Moral or signification of this Emblem what 2055 to 2060 Goat Scape Goat his choice his sending away into the Wilderness with the manner of it 972 973 974 God it is necessary to think of him and converse with him the Heathens thought there was a God and Plato that he was only one p. 993. The Names of God used among the Jews and Gentiles what p. 993 to 995. God False Caius the Emperor creating himself a God with the Reasons p. 834. He was little better than a Devil p. 836. He made his Whore a Goddess p. 836 837. God speed an usual Salutation p. 339 340 Gog and Magog the Title of the Syrogrecian Monarchy 353 355 Golden Calf Israels punishment for it 715 Golgotha what 267 Goods the community of Goods or the having them in common by the Primitive Christians how practised and of what extent 762 Gospel the Gospel began with the Ministry of John the Baptist. p. 209. It was spread abroad by Persecution p. 280. At its first setling in the World it was much confronted by Magicians p. 289. The Jews had three ways of opposing the Gospel by a Prayer against Hereticks p. 289. by Emissaries whose business was to cry it down and preach every where against it by the use of Magick in doing strange Things exceeding many of them being skilled therein p. 290. Women laboured to advance the Gospel though they did not Preach p. 294. See how they dit it p. 315. Gospel of Matthew was chiefly to the Jews of Luke to the Gentiles p. 471. Extreamly hindered and corrupted in its first planting by the Jews p. 372. Gospel Day or Age began with the entrance of the Preaching and Ministry of John the Baptist sometimes stiled the Last day sometimes the Acceptable year of the Lord sometimes the Kingdom of God and sometimes a new Heaven and a new Earth p. 450. Gospel what in four things Christ the Author of it p. 450. What in the publications of John
no disparagement either by age or war The Castle Massada is the bounds of Judea We are looking for the places not the Men. We might otherwise begin the history of the Essenes from those words Judg. I. 16. And the sons of the Kenite Moses father in Law went out of the City of Palms with the sons of Judah into the deserts of Judah From these we suppose came the Rechabites and from their stock or Example the Essenes Which if it be true we make this an argument of the ill placing of Engedi in the Maps being set too much towards the North when it ought to have been placed towards the utmost Southern coasts If the Essenes were the same with the Kenites in seat and place and the Kenites dwelt beyond Arad Southward or indeed even with Arad which is asserted in the Text alledged and if below these were Engedi which is also asserted by the Authors cited certainly then the Maps have laid it a long way distant from its own proper place too much Northward View them and think of these things To which we also add this The Southern borders of the land Ezek. XLVII 19. the very same which are mentioned Numb XXXIV and Jos. XV. are thus declared The Southern coast Southward from Tamar to the waters of Meriba in Cadesh c. But now Tamar and Engedi are the same 2 Chron. XX. 2. Nor have we any reason why we should seek another Tamar elsewhere Certainly the Chaldee Paraphrast and R. S. Iârâhi and Kimâhi following him have rendred Tamar in Ezekiel Jericho But upon what reason For how I beseech you was it possible that Jericho should be the bounds of the South-land when it was the utmost bounds of Judea Northward It was this without all doubt drove them to that version of the word because Jericho is called the City of Palmes and Tamar signifies a Palm since Engedi would not give place to Jericho one inch in regard of the glory of Palm-Groves Whether Tadmor 1 King IX 18. be the same with this our Tamar and whether Tadmor in the Talmudists be the same with that Tadmor we leave to the Reader to consider We produce these few things concerning it which are related by them for the sake of such consideration c c c c c c Hierâs Jevam. fol. 3. 2. They receive Proselytes from those of Cardya and Tadmor Rab. Abhu in the name of R. Jochanan saith The Tradition asserts that the Proselytes of Tadmor are fit to enter into the Congregation It was said a little before Haggai the Prophet taught these three lessons ãâã ãâã ãâã ãâã ãâã The Rival of a daughter of a Priest may be married by a Priest The Moabites and Ammonites ought to tithe the poors tithe the seventh year And the Proselytes of Tadmor are fit to enter into the Congregation This story is recited in the Hierusalem Mishna ãâã ãâã ãâã ãâã ãâã d d d d d d Nazir cap. â hal 13. Mary of Tadmor having part of the blood sprinkled upon her whereby she was to be purified heard in that very juncture of time that her daughter was dead c. But the Babylonian calls her ãâã ãâã ãâã ãâã ãâã of Tarmod From the place Tarmud saith the Gloss. e e e e e e Bab. Schab fol. 21. 2. And Aruch in ãâã ãâã ãâã ãâã ãâã The Tarmudeans ãâã ãâã ãâã ãâã ãâã are said by those of the Babylonian Talmud to be certain poor people who got themselves a livelihood by gathering up wood and selling it f f f f f f Hieros Taanith fol. 69. 2. R. Jochanan said Blessed is he who shall see the destruction of Tadmor For she communicated in the destruction of the first and second Temple In the destruction of the first she brought eighty thousand archers and so she did in the destruction of the second CHAP. VII Cadesh ãâã ãâã ãâã ãâã ãâã And that double Enquiry is made whether the doubling it in the Maps is well done THE Readers of the Eastern Interpreters will observe that ãâã ãâã ãâã ãâã ãâã Cadesh is rendred by all ãâã ãâã ãâã ãâã ãâã Rekam or in a sound very near it In the Chaldee it is Rekam in the Syriak Rekem in the Arabic Rakim And Cadesh Barnea in Onkelos is ãâã ãâã ãâã ãâã ãâã in Jonathan ãâã ãâã ãâã ãâã ãâã from which words compared we may observe how the guttural ãâã ãâã ãâã ãâã ãâã is melted In the Targum of Hierusalem ãâã ãâã ãâã ãâã ãâã in the Gemarists ãâã ãâã ãâã ãâã ãâã There are two places noted by the name ãâã ãâã ãâã ãâã ãâã Rekam in the very bounds of the land to wit the Southern and Eastern that is a double Cadesh I. Of Cadesh or Rekam in the South part there is no doubt II. Of it in the Eastern part there is this mention ãâã ãâã ãâã ãâã ãâã a a a a a a See R. Nissin in Gittin cap. 1 From Rekam to the East and Rekam is as the East that is R. Nissim interpreting Rekam it self is reckoned for the East of the World that is for the land of the Heathen not for the land of Israel Behold a Rekam or a Cadesh also on the East But the Maps have feigned to themselves another Cadesh besides Barnea and this Eastern Rekam whither they think the people of Israel came in the fortieth year of their travail Numb XX. These we suppose were some of the reasons whereby the Authors of them were drawn to it I. Because Cadesh Barnea was in the desert of Paran Numb XII 16. XIV 1. But the Cadesh whither they came the fortieth year was in the desert of Zin Numb XX. 1. I answer The searchers of the land departing from Cadesh Barnea are said also to go out of the deserts of Zin Numb XIII 21. Paran was the general name of that dreadful desert Zin only one part of it II. In Cadesh Barnea they encamped many days Deut. I. 46. But in that Cadesh concerning which mention is made Numb XX. there was not provision sufficient whereby they might be sustained one day For they complain that it was a place altogether destitute of seed Figs Vines and Pomegranates Numb XX. 5. which they did not at all complain of while they remained in Cadesh Barnea I answer Omitting that wheresoever they encamped they were fed by Manna the Complaint arose among them not so much of the place it self as of the ill boding and prejudice as I may so say of the place because from the barrenness of this place they prejudged of the like barrenness of that land into which they were to enter and the Porch as it were of which was Cadesh Barnea When they came hither first now thirty eight years before Ye came to the Mountain of the Amorites saith Moses which the Lord giveth you Deut. I. 20 21. Is it so think they with themselves Does the first entrance of the land of promise promise no
better There is little hope of the land it self if the beginnings of it are such It is convenient therefore that we send before us spies who may bring us word whether it is of so great account that we should tyre and hazzard our selves by going to that soil whose first appearance is so horrid and desperate And hence was that unhappy argument before their eyes by the inducement of which the whole multitude by so unanimous a Vote concluded and resolved against the land And since now after so much time passed they are come back to the same place they think distrust and complain of the same things III. In Cadesh Barnea they had a supply of water in Cadesh whether they came the fortieth year there was no water Numb XX. c. I answer They drunk when they first came to Cadesh Barnea of the Rock which followed them 1 Cor. X. 2. which dried up when they were now ready to enter into the land If you ask why had those rivers that followed them dried up as soon as they came at Cadesh Barnea which before had not dried up when they came thither then I ask also why had they dried up when they came to another Cadesh IV. Concerning the Cadesh whither they came the last year of their travail it is said that the City was in the utmost bounds of the land of Edom and therefore they desire leave of the King to pass through the land of Edom Numb XX. 16 17. I answer Nothing at all hinders but these things may be spoke of Cadesh Barnea which laying contiguous to the Mountain of the Amorites that is to Mountanous Judea shewed so great an Army an access and promised it only that access was winding and very difficult to be passed They desire therefore a more level way of the King of Edom but obtain it not V. Perhaps that which chiefly moved them was this that supposing one Cadesh only to wit Barnea it will be scarce possible not to confound the Encampings of Israel in the wilderness and their movings from place to place I answer There will be the same easiness of ordering them if you do but reduce the sixth and seventh verses of Deut. X. into a true sence and into agreement with Numb XXXIII from vers 31. to vers 41. which is not hard to do But let these things suffice for the present to have spoke besides our scope That that Cadesh to which they came in the fortieth year which is called Meribah Numb XX. 13. is the same with Cadesh Barnea is clear enough from hence that Meribah in Cadesh is assigned for the Southern border of the land Ezek. XLVII 19. Which border of old was Cadesh Barnea Numb XXXIV 4. Jos. XV. 3. CHAP. VIII The River of Egypt Rhinocorura The lake of Sirbon PLINY writes a a a a a a Nat. Hist. lib. 5. cap. 12. From Pelusium are the Intrenchments of Chabrias Mount Casius The Temple of Jupiter Casius The Tomb of Pompey the great Ostracine Arabia is bounded sixty five miles from Pelusium Soon after begins Idumea and Palestine from the rising up of the Sirbon lake Either my eyes deceive me while I read these things or Mount Casius lies nearer Pelusium than the lake of Sirbon The Maps have ill placed the Sirbon between Mount Casius and Pelusium Sirbon ãâã ãâã ãâã ãâã ãâã implies Burning the name of the lake being derived from its nature which is firy and bituminous It is described by Diodorus Siculus Strabo and others whom you may look upon A lake like to that of Sodome and perhaps was of the like fate and original to wit an Example of divine indignation What if it be the monument of that dreadful Earthquake in the days of Uzziah Amoz I. 1. Zech. XIV 5 When God contended also in fire Amoz VII 4. So that some Cities perished after the manner of Sodome and Gomorrha Amos IV. 11. Esa. I. 9. ãâã ãâã ãâã ãâã ãâã The furthest border of the land of Israel Southward is not Nile in Egypt but Shihor in the way to Egypt Jos. XIII 3. Jer. II. 18. In the seventy Interpreters it is Rhinocorura for they render that in Esa. XXVII 12. ãâã ãâã ãâã ãâã ãâã unto the stream of Egypt ãâã ãâã ãâã ãâã ãâã unto Rhinocorura Of which place and name derived from the cutting of nosthrils see Diodorus Siculus lib. I. CHAP. IX A sight of Iudea IN a a a a a a Hieros Sheviith fol. 38. 4. Judea is the Mountanous Country the Plain and the Vale. What is the mountanous Country of Judea ãâã ãâã ãâã ãâã ãâã It is the Kings mountain The Plain of it is the Plain of the South The Vale is from Engedi to Jericho The Plain of Lydda is as the Plain of the South and its mountanous Country is as the Kings mountanous Country ãâã ãâã ãâã ãâã ãâã c. From Beth-horon to the Sea is one circumjacent region Rabbi Jochanan saith Yet it hath a mountanous part a plain and a vale From Beth-horon to Emmaus is mountanous from Emmaus to Lydda is plain from Lydda to the Sea is vally Judea is not divided amiss into four parts Namely Into the Country which formerly was the Philistins which takes up the Western part To this joyns on the East the mountanous Country of Judea which is also called The Kings mount To the mountanous Country on the East joyns a plain a Country more low and level than the mountains which nevertheless here and there hath its hills Hence is that ãâã ãâã ãâã ãâã ãâã c. b b b b b b Idem ibid. ãâã ãâã ãâã ãâã ãâã Joseph Antiq. lib. 13. cap. 13. A vally lying between mountains is reckoned with the mountains and mountains in a vally are numbred with the vally To the plain Eastwardly joyns a vally lower than the plain namely the coast of the Sea of Sodom and at length of Jordan The land of Benjamin in like manner which is numbred with Judea in respect of its superficies was of the same nature which although ãâã ãâã ãâã ãâã ãâã c c c c c c Joseph Antiq. lib. 5. cap. 1. it was a portion of the narrowest limits by reason of the goodness of the soil yet had its mountanous part its plain and vale and that not only towards Lydda and the great Sea but towards Jericho and Jordan Judea did excel all the other parts of the land of Israel in very many privileges For besides that in it was seated Jerusalem the Metropolis of the whole Nation and in Jerusalem stood the Temple and in the Temple sat the Sanhedrin this was also peculiar to it out of the Canons That d d d d d d Hieros Nedarim fol. 40. 1. it was not lawful to intercalate the year out of Judea while they might do it in Judea Maimonides gives the reason of the thing e e e e e e Maimon in Kiddush Hodesh cap. 4 Because there dwelt
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are words opposed as a Country-man and a Citizen p p p p p p Demai cap. 6. hal 2. R. Ismael saith ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã c. A Kartani is one of those that dwell in Villages CHAP. XXII The parts of the City Sion ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã but by us it is called The Upper Town ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã The joy of the whole Earth is Mount Sion on the North side Where Aben Ezra hath this note ãâã ãâã ãâã ãâã ãâã Mount Sion is on the North side of Jerusalem and Lyranus Mount Sion is in the North part of Jerusalem The Seventy ãâã ãâã ãâã ãâã ãâã The Mountains of Sion on the sides of the North. Apollinar ãâã ãâã ãâã ãâã ãâã 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.
On which place Kimchi thus He placed me upon a very lofty mountain That mountain was the Mount of the Temple for the Temple was to be built in a mountain as before And the City Jerusalem is near it on the South And Lyranus again after the reciting the explication of some upon that verse and his rejecting it And therefore saith he the Hebrews say and better as it seems that the Prophet saw two things namely the City and the Temple and that the Temple was in the North part but the City in the South part Behold Reader Zion on the North part in the Psalmist and the City on the South part in the Prophet The things which make for this in Josephus are various and plain enough which nevertheless we cannot frame into arguments before the buildings of better note in Sion or in the upper City be viewed Of which the Reader must be mindful namely that the Name of Sion after the return out of Babylon was grown into disuse but the more vulgar was ãâã ãâã ãâã ãâã ãâã The upper Town CHAP. XXIII The buildings of more eminent note in Sion WE shall first take knowledge of the buildings themselves and then as much as we may of their situation I. The Kings Court claims the first place in our view Concerning which are those words a a a a a a Joseph de Bell. lib. 2. cap â9 ãâã ãâã ãâã ãâã ãâã Cestius having wasted the other places of the City came at length into the upper City Sion and encamped against the Kings Court. When the Romans had fired Acra and levelled it with the ground b b b b b b Ibid. lib. 6. cap. 37. ãâã ãâã ãâã ãâã ãâã The Seditious rushing into the Court into which by reason of the strength of the place they had conveyed their goods call away the Romans thither And afterwards c c c c c c Ibid. cap. 40. ãâã ãâã ãâã ãâã ãâã c. But when it was in vain to assault the upper City without Ramparts as being every where of steep access Cesar applies his army to the work c. II. The House of the Asmoneans and the Xystus or open Gallery d d d d d d Ibid. lib. 2. cap. 28. King Agrippa calls the people of Jerusalem together into the Xystus and sets his sister Berenice in their view ãâã ãâã ãâã ãâã ãâã c. Upon the house of the Asmoneans which was about the Xystus in the further part of the upper City III. There was a Bridge leading from the Xystus unto the Temple and joyning the Temple to Sion e e e e e e Idem ibid. ãâã ãâã ãâã ãâã ãâã A Bridge joyned the Temple to the Xystus f f f f f f Idem Antiq. lib. 14. cap. 8. When Pompey assaulted the City the Jews took the Temple ãâã ãâã ãâã ãâã ãâã and broke down the bridge that led thence into the City But others received the army and delivered the City and the Kings Court to Pompey g g g g g g Idem de Bello lib. 6. cap 40. And Titus when he besieged the Seditious in the Court in the upper City raises the engines of four Legions ãâã ãâã ãâã ãâã ãâã c. on the West side of the City against the Kings Court But the associated multitude and the rest of the people were before the Xystus and the Bridge You see these places were in the upper City and you learn from Josephus that the upper City was the same with the Castle of David or Sion But now that these places were on the North side of the City learn of the same Author from these passages that follow He saith plainly that the Towers built by Herod the Psephin Tower the Hippic Tower c. were on the North. h h h h h h Ibid. lib. 5. cap. 12. Titus saith he entrenched two furlongs from the City on the angular part of the wall near the Psephin Tower where the circuit of the wall bends from the North towards the West And in the Chapter next after The Psephin Tower lift up it self at the corner of the North and so Westward And in the same Chapter describing the compass of the outmost wall i i i i i i Ibid. cap. 13. ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã c. It began on the North at the Hippic Tower and went on the Xystus And when he had described those Towers he adds these words ãâã ãâã ãâã ãâã ãâã c. To those Towers situate on the North was joyned on the inside the Court What can be clearer The Court was in the upper City or Sion but the Court was joyned to the outmost Northern wall Therefore Sion was on the North. Add to these those things that follow in the story of Pompey produced before When the Court was surrendred into Pompey's hands ãâã ãâã ãâã ãâã ãâã He encamped on the North part of the Temple And of Cestius l l l l l l Ibid. lib. 2. cap. 39. ãâã ãâã ãâã ãâã ãâã Being come to the upper City he pitched against the Kings Court And a little after ãâã ãâã ãâã ãâã ãâã He attempted the Temple on the North side We shall not urge more at this time There will occur here and there to us as we proceed such things as may defend this our opinion against which what things are objected we know well enough which we leave to the Reader to consider impartially But these two we cannot pass over in silence which seem with an open face to make against us I. It may be objected and that not without cause that Sion was in the Tribe of Judah but Jerusalem in the Tribe of Benjamin But now when the land of Judah was on the South part of Jerusalem and Mount Sion is to be reckoned within the lot of Judah how could this be when Jerusalem which was of the lot of Benjamin laid between Judea and Sion I answer 1. No necessity compels us to circumscribe Sion precisely within the portion of Judah when David conquered it not as he was sprung of Judah but as he was the King of the whole Nation 2. But let it be allowed that Sion is to be ascribed to Judah that dividing line between the portion of Judah and Benjamin concerning which we made mention before went not from the East to the West for so indeed it had separated all Jerusalem from all Sion but it went from South to North and so it cut Jerusalem in two and Sion in two so that both were in both Tribes and so also was Mount Moriah II. It is objected that at this day a Hill and Ruins are shewn to Travailers under the name of Sion and the Tower of David on the South part of the City I answer But let us have leave not to esteem all things for Oracles which they say who now shew
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Over against this was a third Hill speaking of Moriah The same Author thus describes the burning of the lower City b ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã And he restored or fortified Millo of the City of David or as our English reads in the City of David The seventy read ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã as if one should say The Valley or Street of Cheesmongers There was also ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã II. That fountain was situate on the West part of the City but not far
him go back and burn it before the Temple Where the Gloss thus Zophim is a place whence the Temple may be seen But another Gloss doth not understand the thing here of that proper place but of the whole compass about the City wheresoever the City could first be seen So R. Eliezar of Abraham going from the South to Jerusalem d d d d d d Pirke R. Eliezar cap. 31. The third day they came to Zophim but when he came to Zophim he saw the glory of the divine Majesty sitting upon the Mount Moriah CHAP. XLIII Ramah Ramathaim Zophim Gibeah THERE was a certain Ramah in the Tribe of Benjamin Jos. XVIII 25. and that within sight of Jerusalem as it seems Judg. XIX 13. where it is named with Gibeah and elsewhere Hos. V. 8. which Towns were not much distant See 1 Sam. XXII 6. Saul sat in Gibeah under a grove in Ramah Here the Gemarists trifle a a a a a a Bab. Taanith fol. 5. 2. Whence is it say they that Ramah is placed near Gibeah To hint to you that the speech of Samuel of Ramah was the cause why Saul remained two years and an half in Gibeah They blindly look over Ramah in the Tribe of Benjamin and look only at Ramah in Ephraim where Samuel was born His native Town is very often called Ramah once Ramathaim Zophim 1 Sam. I. 1. There was a certain man of Ramathaim that is one of the two Ramaths which were surnamed also Zophim A like form of speech is that 1 Sam. XVIII 21. ãâã ãâã ãâã ãâã ãâã In one of the two thou shalt be my son in Law That Town of Samuel was Ramath Zophim and this of Benjamin was Ramath Zophim also But by a different Etymology as it seems that it may be from Zuph Sauls great great Grandfather whence that Country was so called 1 Sam. IX 5. this from Zophim of which place we have spoke in the foregoing Chapter Gibeah was Sauls Town b b b b b b Joseph dâ Bell. lib. 5. c. 6. ãâã ãâã ãâã ãâã ãâã The Town called Gabath-Saul This stynifieth Saulshill which is distant from Jerusalem about thirty furlongs Hence you may guess at the distance of Rama from Jerusalem Josephus calls the neighbouring place of Gibeah ãâã ãâã ãâã ãâã ãâã the long Valley of Thorns perhaps ãâã ãâã ãâã ãâã ãâã the Valley under the rock Seneh of which mention is made 1 Sam. XIV 4 CHAP. XLIV Nob. Bahurim THAT Nob was placed in the land of Benjamin not far from Jerusalem whence Jerusalem also might be seen the words of the Chaldee Paraphrast upon Esa. X. 32. do argue For so he speaks Senacherib came and stood in Nob a City of the Priests before the walls of Jerusalem and said to his army Is not this the City of Jerusalem against which I have raised my whole army and have subdued all the Provinces of it Is it not small and weak in comparison of all the fortifications of the Gentiles which I have subdued by the valour of my hand He stood nodding with his head against it and wagging his hand up and down c. Where Kimchi thus Jerusalem might be seen from Nob. Which when he saw from thence he wagged his hand as a man is wont to do when he despiseth any thing c. And Jarchi thus When he stood at Nob he saw Jerusalem c. The a a a a a a Bab. Sanbedr fol. 94. 2. 95 1. Talmudists do concur also in the same sense with the Chaldee Paraphrast and in his very words adding this moreover that all those places which are numbred up by Esaiah in the place alledged were travailed through by the Enemy with his army in one day The Tabernacle sometime resided at Nob when that was destroyed it was translated to Gibeon b b b b b b Maim in Beth-Habbechirah cap. 1. And the days of Nob and Gibeon they are the words of Maimonides were seven and fifty years We meet with mention of Bahurim 2 Sam. XVI 5. It was a Levitical City the same with Almon Jos. XXI 18. which is also called Alemeth 1 Chron. VI. 60. Those words And David came to Bahurim in the place alledged in the book of Samuel the Chaldee renders ãâã ãâã ãâã ãâã ãâã And David the King came to Almath Where Kimchi thus Bahurim was a City of the Benjamites and is called in the books of the Chronicles Alemeth for Bahurim and Alemeth are the same Both sound as much as Young men CHAP. XLV Emmaus Kiriath-Iearim FROM a a a a a a Hieros Sheviith fol. 38. 4 Beth-horon to Emmaus it was hilly b b b b b b Luk. 24. 13. It was sixty furlongs distant from Hierusalem c c c c c c Joseph de Billo lib. 7. cap. 27. ãâã ãâã ãâã ãâã ãâã To eight hundred only dismissed the Army Vespasian gave a place called Ammaus for them to inhabit it is sixty furlongs distant from Jerusalem I enquire whether this word hath the same Etymology with Emmaus near Tyberias which from the Warm baths was called ãâã ãâã ãâã ãâã ãâã Chammath The Jews certainly do write this otherwise namely either ãâã ãâã ãâã ãâã ãâã as the Jerusalem Talmudists in the place above cited or ãâã ãâã ãâã ãâã ãâã as the Mishnah d d d d d d Eruchin cap. 2. hal 4. The family say they of Beth-Pegarim and Beth Zipperia was ãâã ãâã ãâã ãâã ãâã out of Emmaus The Gloss is this Emmaus was the name of a place whose inhabitants were Israelite Gentlemen and the Priests married their daughters Josephus mentioning some Noble-men slain by Simeon the Tyrant numbers one Aristeus who was e e e e e e De Bello lib. 5. cap. 33. a Scribe of the Councel ãâã ãâã ãâã ãâã ãâã and by extraction from Ammaus By the same Author is mentioned also f f f f f f Ibid. lib. 6. cap. 23. ãâã ãâã ãâã ãâã ãâã Ananus of Ammaus one of the seditious of Jerusalem who nevertheless at last fled over to Cesar. Kiriath-Jearim was before time called Baale 2 Sam. VI. 2. or Baalath 1 Chron. XIII 6. Concerning it the Jerusalem Writers speak thus g g g g g g Hieros Sanhedr fol. 18. 3. We find that they intercalated the year in Baalath But Baalath was sometimes assigned to Judah and sometimes to Dan. Eltekah and Gibbethon and Baaleth behold these are of Judah Here is a mistake of the Transcribers for it should be written Of Dan Jos. XIX 44. Baalah and Jiim and Azem behold these are of Dan. It should be written Of Judah Jos. XV. 29. namely the houses were of Judah the fields of Dan. In Psal. CXXII 6. We heard of it the Ark in Ephrata that is Shilo a City of Ephraim we found it in the fields of the wood ãâã ãâã ãâã ãâã ãâã that is in Kiriath-Jearim 1 Sam. VII 1. c. CHAP.
they they said Let us arise up against him when they were come to Be Teri they said Do they kill the Lion between the two She-Whelps Where the Gloss writes thus David pursued them flying and he approached near to the land of the Philistins and when he came to Kubi which was between the land of Israel and the Philistins they said c. ãâã ãâã ãâã ãâã ãâã Be Teri is also the name of a place VII ãâã ãâã ãâã ãâã ãâã Gophna Concerning the situation of this place it is doubted whether it is to be assigned to Judah or to the land of Samaria These thins certainly seem plainly to lay it to Judea Josephus saith these words concerning Titus marching with his army to Jerusalem m m m m m m Joseph de Bell. lib. 5. cap. 6 ãâã ãâã ãâã ãâã ãâã c. He passeth swiftly through the Country of Samaria unto Gophna where tarrying one day in the morning he marches forward and after some days pitches his station along the valley of thorns unto a certain Town called Gabath-Saul The Hierusalem Talmudists write thus n n n n n n Hieros Taanith fol. 69. 1. Fourscore pair of Brethren Priests married fourscore pair of Sisters Priestesses in Gophna in one night You will scarce find so many Priests in the Country of Samaria ãâã ãâã ãâã ãâã ãâã o o o o o o Id. Nazir fol. 56. 1. The Synagogue of the men of Gophna was in Zippor whom you will scarcely believe to be Samaritanes p p p p p p Joseph de Bell. lib. 3. cap. 4. Of the eleven Toparchies the second after Jerusalem was Toparchia Gophnitica in Pliny q q q q q q Plin. lib. 5. cap. 14. Zophanitica the Toparchy of Gophna The word ãâã ãâã ãâã ãâã ãâã Gophna is derived from the Vinyards VIII ãâã ãâã ãâã ãâã ãâã The Valley of Rimmon r r r r r r Hieros Chagig fol. 78. 4. Seven Elders came together to intercalate the year in the Valley of Rimmon namely R. Meir R. Juda R. Jose R. Simeon R. Nehemiah R. Lazar Ben Jacob and R. Jochanan Sandelar And a little after There was a marble rock there into which every one fastned a nail therefore it is called to this day The Rock of nails IX s s s s s s Gloss. In Bab. Sanhedr fol. 11. 2. They do not bring the Sheaf of first fruits but from some place near Jerusalem But if some place near Jerusalem shall not produce those first fruits then they fetch it further off There was a time when a Sheaf was brought out of the Gardens ãâã ãâã ãâã ãâã ãâã of Zeriphin and the two loaves out of the Valley ãâã ãâã ãâã ãâã ãâã of En Socar X. They sometime asked R. Josua ãâã ãâã ãâã ãâã ãâã What concerning the sons of the envious woman as I Sam. I. 6. he answered Ye put my head between two high mountains namely the School of Shammai and of Hillel that they may dash out my brains but I testifie concerning the family ãâã ãâã ãâã ãâã ãâã of Beth Anubai of Beth Zebuim and of the family ãâã ãâã ãâã ãâã ãâã c. of Beth-Nekiphi of Beth-Koshesh that they were the sons of the envious women and yet their posterity stood great Priests and offered at the Altar CHAP. LVI Samaria Sychem ãâã ãâã ãâã ãâã ãâã a a a a a a Joseph de Bell. lib. 3. cap. 4. ãâã ãâã ãâã ãâã ãâã c. The Country of Samaria lies in the middle between Judea and Gallilee For it begins at a Town called Ginea lying in the great plain and ends at the Toparchy of the Acrobateni the nature of it nothing differing from Judea c. * ãâã ãâã ãâã ãâã ãâã b b b b b b Maasar Sheni cap. 5. hal 2. Acrabata was distant from Jerusalem ãâã ãâã ãâã ãâã ãâã the space of a days journy Northwards Samaria under the first Temple was the name of a City under the second of a Country It s Metropolis at that time was Sychem ãâã ãâã ãâã ãâã ãâã c c c c c c Tanchum fol. 17. 2. A place destined to revenges and which the Jews as it seems reproached under the name of Sychar Joh. IV. 5. from the words of the Prophet ãâã ãâã ãâã ãâã ãâã Wo to the drunken Ephramites Esa XXVIII 1. The Mountains of Gerizim and Ebal touched on it The City Samaria was at last called Sebaste and Sychem Neapolis R. Benjamin thus writes of them d d d d d d Benjam in Iâiner mihi p. 60. Sebaste ãâã ãâã ãâã ãâã ãâã is Samaria where still the Pallace of Ahab King of Israel is known Now that City was in a mountain and well fortified and in it were springs and well watered land and Gardens and Paradises and Vinyards and Oliveyards And two Parsae thence eight miles is Neapolis which is also Sychem in mount Ephraim And it is seated in a valley between the mountains Garizim and Ebal and in it are about an hundred Cutheans observing the Law of Moses only and they are called Samaritans and they have Priests of the seed of Aaron And a little after They sacrifice in the Temple in mount Gerizim on the day of the Passover and the feast days upon the Altar which they built upon mount Gerizim of those stones which the children of Israel set up when they passed over Jordan c. And afterwards In mount Gerizim are Fountains and Paradises but mount Ebal is dry like the stones and rocks and between them in the valley is the City Sichem Josephus speaking of Vespasian e e e e e e Joseph de Bell. lib. 4. cap. 26. ãâã ãâã ãâã ãâã ãâã c. He turned away to Ammaus thence through the Country of Samaria and by Neapolis so called but Mabartha by the Inhabitants c. ãâã ãâã ãâã ãâã ãâã Maabartha f f f f f f Hieros Avodah Zar. fol. 44 4. R. Ismael ben R. Josi ãâã ãâã ãâã ãâã ãâã went to Neapolis The Cutheans came to him to whom he said I see that ye do not worship to that mountain but to the Idols which are under it for it is written And Jacob hid the Idols under the Grove which was near Shechem You may not improperly divide the times of Samaria under the second Temple into Heathenism namely before the building of the Temple at Garizim and after that into Samaritanism as it was distinguished from Judaism and as it was an Apostasie from it although both Religions indeed departed not an hairs bredth from deceitful superstition The Author of Juchasin does not speak amiss here g g g g g g Juchas fol. 14. 2. Then under Simeon the Just Israel went into parties Part followed Simeon the Just and Antigonus his Scholar and their School as they had learned from Ezra and the Prophets Part Sanaballat and his son in law
z z z z z Id. Beracoth fol. 6. 1. The Synagogue Madadta In both places with this story joyned R. Abhu sat teaching in the Synagogue Maradta of Cesarea The time came of lifting up hands and they asked him not of that matter The time of eating came and of that they asked him To whom he replied Ye ask me concerning the time of eating but not of the lifting up of hands Which when they heard every one withdrew himself and fled CHAP. LVIII Antipatris ãâã ãâã ãâã ãâã ãâã Caphar Salama WE find this Town marked out heretofore by a a a a a a Joseph Antiq. lib. 12. cap. 17. 1 Macc. 7. 31. double name if we believe some 1. It is called ãâã ãâã ãâã ãâã ãâã by some of which mention is made by a Josephus and the book of the Maccabees 2. ãâã ãâã ãâã ãâã ãâã by Josephus himself b b b b b b Joseph Antiq. lib. 13. cap. 23. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c. But Alexander fearing his Antiochus Dionysus coming digs a deep trench beginning at Capharzaba which is now called Antipatris unto the Sea of Joppa an hundred and fifty furlongs Note by the way From Joppa to Antipatris is an hundred and fifty furlongs that is eighteen miles We will not contend about the Name of the situation of it as it stands almost in all Maps we doubt We will give the reason of our scruple by those things that follow in the mean time we will give some history of the place I. Herod built it in memory of his Father Antipater c c c c c c Idem Dâ bello lib. 1. cap. 16. ãâã ãâã ãâã ãâã ãâã For he raised saith Josephus a monument to his father and a City which he built in the best plain of his Kingdom rich in springs and woods and called it Antipatris II. Hither was Paul brought when he was carried to Cesarea Act. XXIII 31. Where unless those words ãâã ãâã ãâã ãâã ãâã be rendred by no unusual interpretation they brought him by night towards Antipatris you must place that City much nearer Jerusalem than almost all the Maps do III. This measuring once and again occurs among the Gemarists ãâã ãâã ãâã ãâã ãâã From Gebath to Antipatris d d d d d d Hieros Taanith sol 69 â Megill fol. 70 1. From Gebath to Antipatris say they were sixty myriads of Cities the least of which was Beth-Shemesh We do not assert the truth of the thing we only take notice of the phrase And again e e e e e e Bab. Sanbedr fol. 94. 2. Hezekiah the King say they fixed his sword to the door of Beth-Midras and said Whosoever studieth not the Law shall be run through with that sword They made enquiry from Dan even to Beersheba and found not ãâã ãâã ãâã ãâã ãâã any one uninstructed ãâã ãâã ãâã ãâã ãâã c. from Gebath to Antipatris and found not boy or girl man or woman who did not well know the Traditions of cleanness and uncleanness Where the Gloss is Gebath and Antipatris were places in the utmost borders Think of the scene of the story and how such an Encomium could reach as far as Antipatris almost in the middle of Samaria as it is placed in the Maps And what authority had Ezekiah to make enquiry among the Samaritans The Talmudists also say that the meeting of Alexander the Great and of Simeon the Just was at Antipatris f f f f f f Id. Jona fol. 69. 1. The Cutheans say they prayed Alexander the Great that he would destroy the Temple of Jerusalem Some came and discovered the thing to Simeon the Just. Therefore what does he He puts on the High Priests garments and vails himself with the High Priests vail and he and the chief Men of Israel went forth holding torches in their hands Some went this way and others that all night till the morning brake forth when the morning grew light said Alexander to his men who are those The Jews said they who have rebelled against you When they were come ãâã ãâã ãâã ãâã ãâã to Antipatris the Sun arose and they were met by these when Alexander saw Simeon the Just lighting down out of his Chariot he worshiped him c. Do you think that the High Priest cloathed in his priestly garments and the Jews went through all Samaria almost in such solemn procession Josephus relating this story only the name of Jaddua changed saith this meeting was g g g g g g Antiq. lib. 11. cap. 8. ãâã ãâã ãâã ãâã ãâã c. at a certain place called Sapha But this name being changed into the Greek language signifies A Watch Tower For the buildings of Jerusalem and the Temple might from thence be seen Of which place He and We treat elsewhere under the name of ãâã ãâã ãâã ãâã ãâã Scopus and ãâã ãâã ãâã ãâã ãâã Tzophim CHAP. LIX Galilee ãâã ãâã ãâã ãâã ãâã THERE a a a a a a Sâeviith cap. 9. hal 2. is Galilee the upper and Galilee the nether and the Valley From Caphar Hananiah and upwards whatsoever land produceth not Sycamines is Galilee the upper but from Caphar Hananiah and below whatsoever produceth Sycamines is Galilee the nether There is also the Coast of Tiberiâs and the Valley b b b b b b Josâph de Bell. lib. 3. cap 4 ãâã ãâã ãâã ãâã ãâã c. Phoenice and Syria compas both Galilees both the upper and the nether so called Ptolemais and Carmel bound the Country Westward That which is said before of the Sycamines recals to mind the City Sycaminon of which Pliny speaks c c c c c c Nat. Hist. lib. 5 cap. 19. We must go back saith he to the Coast and to Phoenice There was the Town Crocodilon it is a River The Remembrance of Cities Dorum Sycaminum The Promontory Carmel c. And Josephus d d d d d d Antiq. lib. 13 cap. 20. ãâã ãâã ãâã ãâã ãâã c. He set sail and being brought to the City called Sycaminum there he landed his forces ãâã ãâã ãâã ãâã ãâã Shikmonah the name of a place among the Talmudists seem to design that Town e e e e e e Demai cap. 1 hal ãâã ãâã ãâã ãâã ãâã Wherethe Gloss saith ãâã ãâã ãâã ãâã ãâã Shikmonah is the name of a place Since the whole land of Samaria laid between Judea and Galilee t is no wonder if there were some difference both of manners and Dialect between the Inhabitants of those Countries Concerning which see the eighty sixth and the eighty seventh Chapters f f f f f f Joseph In his life with me p. 642. ãâã ãâã ãâã ãâã ãâã There are two hundred and four Cities and Towns in Galilee Which is to be understood of those that are more eminent and fortified
buried in eternal obscurity What Is the less worthy of so much fame and the greater of none at all Let us have liberty to speak freely what we think with the leave of Chorographers I. It does not appear that any other River of Jordan flows into the lake Samochonitis beside that which ariseth from Paneas In what Author will you find the least sign of such a River But only that such a conjecture crept into the Maps and into the minds of men out of the before alledged words of Josephus misconceived II. We think therefore that Jordan is called the Greater and the Less not upon any account of two fountains or two rivers different and distant from one another but upon account of the distinct greatness of the same River Jordan rising out of Paneas was called little until it flowed into the lake Samochonitis but afterwards coming out of that lake when it had obtained a great encrease from that lake it was thenceforth called Jordan the Greater Samochonitis received little Jordan and sent forth the Great For since both that lake and the Country adjacent was very fenny as appears out of Josephus the lake was not so much encreased by Jordan flowing into it as it encreased Jordan flowing out of it k k k k k k Id. de bellâ lib. 3. cap. 35. ãâã ãâã ãâã ãâã ãâã Moors and Fenny places possess the parts about the lake Samochonitis The River therefore below Samochonitis seems to be called Jordan above Samochonitis little Jordan Cesarea Philippi was built at Paneas the fountain of Jordan which let the Maps observe that they place it not too remote thence ãâã ãâã ãâã ãâã ãâã l l l l l l Id. Antiq. lib. 18. cap 3. m Id. de bell lib. 3. cap. 13 Philip built the City Cesarea in Paneas at the springs of Jordan And also ãâã ãâã ãâã ãâã ãâã m Having finished Paneas he named it Cesarea CHAP. LXVIII What is to be said of ãâã ãâã ãâã ãâã ãâã The Sea of Apamia ãâã ãâã ãâã ãâã ãâã The Sea of Apamia is reckoned the seventh among those Seas that compass the land of Israel which word hath a sound so near a kin to the word Pamias by which name the Rabbins point out the fountains of Jordan that the mention of that word cannot but excite the memory of this yea almost perswade that both design one and the same place and that the Sea Apamia was nothing else but some great collection of waters at the very springs of Jordan This also might moreover be added to strengthen that perswasion that in both places in the quotations cited in the Jerusalem Talmud these words are added The Sea of Apamia is the same with the Sea of Chamats which ãâã ãâã ãâã ãâã ãâã Diocletianus by the gathering together of the waters caused to be made But now that Diocletianus whosoever he was we prove elsewhere that he was the Emperor lived sometime at Paneas as is clear also from a a a a a a Hieros Trumoth fol. 46 2. the same Talmud But the thing is otherwise Pamias and Apamia were different places and far distant from each other one in the land of Israel the other in the confines indeed of the land of Israel but in Syria Let this Tradition be marked b b b b b b Challah cap. 4. hal 11. Ariston brought his first fruits from Apamia and they were received for they said He that hath a possession in Syria is as if he had it in the suburbs of Jerusalem The Gloss is Apamia is the name of a place in Syria And these things do appear more clearly in the Targumists to omit other Authors The Samaritane Interpreter renders the word ãâã ãâã ãâã ãâã ãâã Shepham Numb XXXIV 10. by ãâã ãâã ãâã ãâã ãâã Apamia with ãâã ãâã ãâã ãâã ãâã Ain Note ãâã ãâã ãâã ãâã ãâã Shin changed into ãâã ãâã ãâã ãâã ãâã Ain Note also in the word Bozor 2 Pet. II. 15. ãâã ãâã ãâã ãâã ãâã Ain changed into ãâã ãâã ãâã ãâã ãâã Shin Jonathan reads it ãâã ãâã ãâã ãâã ãâã Apamia with ãâã ãâã ãâã ãâã ãâã Aleph for ãâã ãâã ãâã ãâã ãâã From Shepham to Riblah he renders ãâã ãâã ãâã ãâã ãâã From Apamia to Daphne CHAP. LXIX The Lake Samochonitis IN the Holy Scriptures it is the Water of Merom Jos. XI 5. In the Babylonian Talmudists it is ãâã ãâã ãâã ãâã ãâã The Sibbechean Sea Hence is that a a a a a a Bab. Bava Bathra fol. 74. 2 Jordan ariseth out of the Cave of Paneas and flowes into the Sibbechean Sea In the Jerusalem Talmudists sometimes it is ãâã ãâã ãâã ãâã ãâã The Sea of Cobebo as we have noted before and sometimes ãâã ãâã ãâã ãâã ãâã The Sea of Samaco whence in other Languages it is Samochonitis b b b b b b Joseph de bell lib. 4. cap. 1. ãâã ãâã ãâã ãâã ãâã The Lake Semechonitis is thirty furlongs in bredth and sixty in length The Fens of it are stretched out unto the Country Daphne a Country as it is otherwise pleasant so containing fountains ãâã ãâã ãâã ãâã ãâã The scruple lies concerning the pointing of ãâã ãâã ãâã ãâã ãâã The sentence and sense seems indeed to flow more smoothly if you should render it thus The springs which nourishing little Jordan as it is called send it out into the Great under the Temple of the Golden Calf but then a just doubt ariseth of the situation of that Temple That clause therefore is rather to be referred to the foregoing so that the sense may go thus The springs which nourishing little Jordan as it is called under the Temple of the Golden Calf send it into the Great and so you have the Temple of the Golden Calf at the springs of Jordan and the place adjacent called Daphne and the Marshes of Samochonitis reaching thither c c c c c c Hiâ of Shekalim fol. 50. 1. The Jerusalem Gemarists do thus explain those words of Ezekiel Chap. XLVII 8. These waters go forth into the East coast ãâã ãâã ãâã ãâã ãâã that is into the Lake Samochonitis And they shall go down into the Plain that is into the Sea of Tyberias And they shall go out into the Sea that is into the dead Sea d d d d d d âos Antiq. lib. 5. cap. 6. ãâã ãâã ãâã ãâã ãâã The City Hazor saith Josephus lies on the Lake Samachonitis This City is the Metropolis of Canaan that is of that Northern Country which is known by that name which is called also Galilee of the Gentiles Jabin the King of Hazor and others fight with Joshua at the waters of Merom that is at the Lake Samochonitis Jos. XI 4. e e e e e e Ibid. lib. 13. cap 9. And Jonathan in the same place as it seems with the Army of Demetrius ãâã ãâã ãâã ãâã ãâã in the Plain of Asor as the same Josephus writes But in the
the Gloss. The Lord said I said when ye shall pass Jordan ye shall set up stones but you have spread your selves as far as sixty miles And f f f f f f Id. Sotah fol. 36. 1. Gerizim and Ebal were sixty miles distant from Jordan But certainly that Gilgal of which Moses in those words speaks Are not Gerizim and Ebal ãâã ãâã ãâã ãâã ãâã over against Gilgal Is to be understood some other than that which Josua named by that name Jos. V. 9. For when Moses spoke those words the name of that Gilgal near Jericho was not at all nor can that which is spoke in the book of Josua concerning ãâã ãâã ãâã ãâã ãâã the Nations of Gilgal Jox. XII 23. be applied to that Gilgal when it had obtained that name Therefore in both places by Gilgal seems to be understood Galilee and that as well from the nearness of the words for ãâã ãâã ãâã ãâã ãâã Gilgal and ãâã ãâã ãâã ãâã ãâã Galil are of the same root and etymology as from the very sense of the places For when in Josua some Kings of certain particular Cities in Galilee Kedesh Jokneam Dor c. are reckoned up the King of the Nations of Gilgal or Galilee is also added who ruled over many Cities and Countries in Galilee So also the words of Moses may very well be rendred in the like sense Are not those mountains Gerizim and Ebal beyond Jordan over against Gilgal or Galilee These things following strengthen our conjecture I. The Version of the LXX who render ãâã ãâã ãâã ãâã ãâã The nations of Gilgal by ãâã ãâã ãâã ãâã ãâã The land of Galilee II. The comparing Josephus with the book of the Maccabees in the story of Demetrius He pitched his tent saith Josephus ãâã ãâã ãâã ãâã ãâã In Arbel a City of Galilee but 1 Macc. IX 2. ãâã ãâã ãâã ãâã ãâã They went forth the way that leadeth to Galgala and pitched their tents before Mesaloth which is in Arbel In one Arbel is in Galgala or Gilgal in the other it is in Galilee CHAP. LXXXIX Divers Towns called by the name of ãâã ãâã ãâã ãâã ãâã Tyre BEsides Tyre the noble Mart of Phenicia we meet with various places of the same name both in the Talmudists and in Josephus a a a a a a Hieros Demai fol. 22. 4. In the place noted in the Margin they mention ãâã ãâã ãâã ãâã ãâã one Tyre in the very borders of the land which was bound to pay Tiths and another in like manner in the borders which was not bound we shall hereafter produce their words And in these examples which follow and in very many others which might be produced they leave it undecided whether the discourse is of Tyre of Phenicia or of some other place of that name b b b b b b Id. Kiddushin fol. 64. 4. Jacob Navoriensis travailed to Tyre ãâã ãâã ãâã ãâã ãâã and there taught some things for which R. Chaggai would have him beaten c c c c c c Id. Avod Zar. fol. 42. 1. R. Mena went to Tyre ãâã ãâã ãâã ãâã ãâã whom R. Chaija bar Ba found there and going forward he told R. Jochanan those things which he had taught d d d d d d Ibid. fol. 44. 2. R. Issa went to Tyre ãâã ãâã ãâã ãâã ãâã and saw them drinking wine c. Josephus thus writes of Hircanns the brother of Simon the High Priest He built a strong place between Arabia and Judea beyond Jordan e e e e e e Jos. Antiq. lib. 12. cap. 5. ãâã ãâã ãâã ãâã ãâã and called it Tyre The same Author of John ben Levi thus When he had endeavoured to retain the Giscalites now attempting to shake off the Romane yoke it was no purpose f f f f f f Jos. in his own life ãâã ãâã ãâã ãâã ãâã for the bordering people the Gadarens the Gabaraganeans and the Tyrians having got together considerable forces invade Giscala You can scarcely suppose that these Tyrians came out of Tyre of Phenicia but from some other place of the same name Upon that reason that very many Towns in the land of Israel were called by the name of Rama namely because they were seated in some high place by the same reason very many are called by the name of ãâã ãâã ãâã ãâã ãâã Tyre because they were built in a rocky place CHAP. XC Cana. WE have little to certifie as of the situation of this place only we learn this of Josephus concerning Cana that it was such a distance from Tiberias as he could measure with his Army in one night For when word was brought him by letters that the enemy Justus had endeavoured to draw away the Tiberians from their fidelity towards him a I was then saith he in a Town of Galilee called Cana taking therefore d Joseph in his life p. 631. with me two hundred Souldiers I travailed the whole night having dispatched a messenger before to tell the Tiberians of my coming and in the morning when I approached the City the people came out to meet me c. He makes mention also of Cana in the same book Of his own life in these words b b b b b b Ibid. p. 653. Sylla King Agrippa's General encamping five furlongs from Julias blocked up the ways with guards ãâã ãâã ãâã ãâã ãâã both that which leads to Cana and that which leads to the Castel Gamala But now when Julias and Gamala without all doubt were beyond Jordan it may be enquired whether that Cana were not also on that side But those things that follow seem to deny this for he blocked up the ways ãâã ãâã ãâã ãâã ãâã that by this means he might shut out all supplies that might come from the Galileans Mark that that might come from the Galileans that is from Cana and other places of Galilee about Cana. That Julias which Sylla besieged was Julias Betharamphtha of which afterwards which was seated on the further bank of Jordan there where it is now ready to flow into the Sea of Genesaret Therefore Cana seems on the contrary to lie on this side Jordan how far removed from it we say not but we guess not far and it was distant such a space from Tiberias as the whole length of the Sea of Genesaret doth contain CHAP. XCI Perea ãâã ãâã ãâã ãâã ãâã Beyond Iordan THE a a a a a a Joseph de bell lib. 3. cap. 4. length of Perea was from Macherus to Pella the bredth from Philadelphia to Jordan b b b b b b Hieros Sheviith fol. 38. 4. The Mountanous part of it was Mount Macvar and Gedor c. The Piain of it was Heshbon with all its Cities which are in the Plain Dibon and Bamoth-Baal and Beth-Baal-Meon c. The Valley of it is Beth-Haran and Beth-Nimrah and Succoth c. c c c c c c Tamid cap. 3. hal 8.
all came to pass c. a a a a a a Jerusal Maasar Sheââ fol 5â 2. 3. You have R. Joses ben Chelpatha R. Ismael ben R. Joses R. Lazar and R. Akiba interpreting divers dreams and many coming to them for interpretation of their dreams Nay you see there the Disciples of R. Lazar in his absence practising this art See there also many stories about this business which it would be too much here to transcribe II. There were hardly any people in the whole World that more used or were more fond of Amulets Charms Mutterings Exorcisms and all kinds of Enchantments We might here produce innumerable examples a handful shall serve us out of the harvest ãâã ãâã ãâã ãâã ãâã b b b b b b Shabb. chap. 6. hal 6. Let not any one go abroad with his amulet on the Sabbath day unless that amulet be prescribed by an approved Physitian or unless it be an approved amulet See the Gemara Now these Amulets were either little roots hung about the necks of sick persons or what was more common bits of paper with words writ on them ãâã ãâã ãâã ãâã ãâã whereby they supposed that diseases were either driven away or cured which they were all the week but were forbid to wear on the Sabbath unless with a Caution c c c c c c Jerus iâid fol. 8. 2. They do not say a charm over a wound on the Sabbath That also which is said over a Mandrake is forbid on the Sabbath If any one say Come and say this versicle over my Son or lay the Book of the Law upon him to make him sleep it is forbid that is on the Sabbath but on other days is usual ãâã ãâã ãâã ãâã ãâã They used to say the Psalm of meetings that is against unlucky meetings at Jerusalem R. Judan saith Sometimes after such a meeting and sometimes when no such meeting had happned But what is the Psalm of meetings The third Psalm Lord how are my foes encreased even all the Psalm and the ninety first Psalm He that dwelleth in the secret place of the Most High to the ninth verse * * * * * * Ibid. col 3. There is a discourse of many things which they used to carry about with them as remedies against certain ails and of mutterings over wounds and there you may see that while they avoid the inchantments of the Amorites they have and allow their own d d d d d d Bab. Joma fol. 84. 1. You have the form of an inchantment against a mad Dog And e e e e e e Avodah Zarah fol. 12. 2. the form of inchantment against the Devil of blindness f f f f f f Hieros Schab fol. 13. 4. Avod Zarah fol. 40. 4. You have mutterings and enchantments even in the Name of Jesus See also the Bab. Sanhedr g g g g g g Fol. 101. 1. concerning these kind of mutterings III. So skilful were they in conjurings enchantments and sorceries that they wrought ãâã ãâã ãâã ãâã ãâã great signs many villanies and more wonders We pass by those things which the sacred story relates of Simon Magus Elymas the sons of Sceva c. and Josephus of others We will only produce examples out of the Talmud a few out of many You will wonder in the entrance at these two things in order to the speaking of their magical exploits and thence you will conjecture at the very common practise of these evil arts among that people 1. That the Senior who is chosen into the Council ought to be skilled in the arts of Astrologers Juglers Diviners Sorcerers c. that he may be able to Judge of those who are guilty of the same i i i i i i Maimon Sanheâr Chap. 2. 2. The Masters tell us that a certain chamber was built by a Magician in the Temple it self k k k k k k Gloss. on Middoth Chap. 5. hal 3. The chamber of Happarva was built by a certain Magician whose name was Parvah by art Magick l l l l l l Hieros Sanhedr fol. 18. 3. Four and twenty of the School Rabbi intercalating the year at Lydda were killed by an evil eye that is with sorceries m m m m m m Ibid. f. 25. 4 R. Joshua outdoes a Magician in Magick and drowns him in the Sea In Bab. Taanith n n n n n n Fol. 24. several miracles are related that the Rabbins had wrought o o o o o o Hieros Sanhedr fol. 23. 3 Bab. Sanhedr fol. 44. 2. Elsewhere there is a story told of eighty women sorceresses at Ascalon who were hanged in one day by Simeon ben Shetah and the women of Israel saith the Gloss had generally fallen to the practise of Sorceries as we have mentioned before It is related of abundance of Rabbies that they were ãâã ãâã ãâã ãâã ãâã skilful in working miracles thus Abba Chelchia and r r r r r r Juchas f. 20. 1 Chanin and s s s s s s Id. fol. 56. 2. R. Chanina ben Dusa of which R. Chanina ben Dusa there is almost an infinite number of stories concerning the miracles he wrought which savour enough and too much of Magick * * * * * * See Bab. Berac f. 33. 34. And that we may not be tedious in producing examples what can we say of the fasting-Rabbies causing it to rain in effect when they pleased of which there are abundaance of stories in Taanith What can we say of the Bath kol very frequently applauding the Rabbins out of Heaven of which we have spoke before What can we say of the death or plagues foretold by the Rabbins to befal this or that man Which came to pass just according as they were foretold I rather suspect some Magick art in most of these than fiction in all IV. False Christs broke out and appeared in publick with their witchcrafts so much the frequenter and more impudent as the City and people drew nearer to its ruine because the people believed the Messias should be manifested before the destruction of the City and each of them pretended to be the Messias by these signs From the words of Isaiah t t t t t t Chap. LXVI 7. Before her pain came she was delivered of a man child the Doctors concluded That the Messias should be manifested before the destruction of the City Thus the Chaldee Paraphrast upon the place She shall be saved before her utmost extremity and her King shall be revealed before her pains of child-birth Mark that also u u u u u u Bab. Joma fol. 10. 1. The son of David will not come till the wicked Empire of the Romans shall have spread it self over all the World nine months as it is said Therefore will he give them up until the time that she which
Lavatory of Bethany PARDON the word which I am forced to frame left if I had said The Bath or the Laver they might streighten the sense of the thing too much That place whereof we are now speaking was a Pool or a Collection of waters where people were wont to wash and it agreeth very well with those things that were spoken before concerning Purifications Here either unclean men or unclean women might wash themselves and presently buying in the neighbouring Shops what was needful for Purification they betook themselves to Jerusalem and were purified in the Temple Of this place of washing whatsoever it was the Gemarists speak in that story ãâã ãâã ãâã ãâã ãâã f f f f f f Bab. Cholin fol. 53. 1. A Fox rent a Sheep at the Lavatory of Beth Hene and the cause was brought before the Wisemen and they said ãâã ãâã ãâã ãâã ãâã It is not a rending We doubt not that Beth Hene is Bethany and this cause was brought thence before the Wise men of Jerusalem that they might instruct them whether it were lawful to eat of the carcas of that sheep when the eating of a beast that was torn was forbidden See if you please their distinction between ãâã ãâã ãâã ãâã ãâã snaâching away by a wild Beast and ãâã ãâã ãâã ãâã ãâã Tearing in the place cited where they discuss it at large Travailers speak of a Cistern near the Town of Bethany neer which in a field is shewn the place where Martha met our Lord coming to Bethany They are the words of Borchard the Monk Whether the thing it self agrees with this whereof we are speaking must be left uncertain SECT IV. Migal Eder ãâã ãâã ãâã ãâã ãâã BY occasion of these places discovered to us by the Talmudists I cannot but observe another also out of them on another side of the City not further distant from the City than that whereof we now spake if it were as far distant as that That is Migdal Edar or the Tower of the Flock different from that mentioned Gen. XXXV 21. The Jerusalem Talmudists of this our place speak thus g g g g g g Hieros Kidd fol. 63. 1. The Cattle which are found ãâã ãâã ãâã ãâã ãâã From Jerusalem as far as Migdal Eder on every side c. The Babylonian Writers more fully h h h h h h Bab. Kidd fol. 55. 1. The Cattle which are found from Jerusalem as far as Migdal Eder and in the same space on every side being males are burnt offerings females are peace offerings In that place the Masters are treating and disputing Whether it is lawful to espouse a Woman by some consecrated thing given in pledg to assure the thing And concerning Cattle found between Jerusalem and Migdal Eder and the same space every where about Jerusalem they conclude that they are to be reputed for consecrated Because it may be supposed as the Gloss speaks that they were strayed out of Jerusalem for very many Cattle going out thence were to be sacrificed They have a tradition not unlike this as we said before of mony found within Jerusalem i i i i i i Bava Mezia fol. 26. 1. Monies which are found in Jerusalem before those that buy Cattle are always tithes c. But to our business From the words alledged we infer that there was a Tower or a place by name Migdal Eder but a very little space from Jerusalem and that it was situate on the South side of the City I say A little space from Jerusalem for it had been a burthen to the Inhabitants dwelling about the City not to be born if their Oxen or smaller Cattle upon any occasion straying away and taken in stray should immediately become consecrated and that the proper Owner should no longer have any right in them But this Tower seems to be situate so near the City that there was no Town round about within that space We say also that that Tower was on the South side of the City and that upon the credit shall I say or mistake of the LXX Interpreters SECT V. The LXX Interpreters noted HERE Reader I will resolve you a riddle in the LXX in Gen. XXXV In Moses the story of Jacob in that place is thus They went from Bethel and when it was but a little space to Ephratha Rachel travailed c. And afterwards Israel went on and pitched his Tabernacle beyond the Tower Eder The LXX invert the order of the history and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel dyed For thus they write ãâã ãâã ãâã ãâã ãâã c. And Jacob departing from Bethel pitched his tent over against the Tower Gader And it came to pass when he approached to Chabratha to come to Ephratha Rachel travailed c. I suspect unless I fail in my conjecture that they inverted the order of the history fixing their eyes upon that Migdal Eder which was very near Jerusalem For when Jacob travailed from Bethel to the place of Rachels Sepulchre that Tower was first to be passed by before one could come to the place and when Jacob in his journey travailed Southward it is very probable that Tower was on that quarter of the City There was indeed a Migdal Eder near Bethlehem and this was near Jerusalem and perhaps there were more places of that name in the Land of Israel For as that word denotes The Tower of a Flock so those Towers seem to have been built for the keeping of Flocks that Shepherds might be there ready also anights and that they might have weapons in a readiness to defend their Flocks not only from wild beasts but from robbers also And to this sense we suppose that expression ãâã ãâã ãâã ãâã ãâã The Tower of the Keepers is to be taken in that saying ãâã ãâã ãâã ãâã ãâã From the Tower of the Keepers to the strong City 2. King XVII 9. XVIII 8. Hence the Targumist Jonathan to distinguish Migdal Eder of Bethlehem from all others thus paraphraseth Moses words And Israel went forward and pitched his Tabernacle beyond Migdal Eder the place whence the Messias is to be revealed in the end of days Which very well agree with the history Luke II. 8. Whether Micha Chap. IV. 8. speak of the same enquire SECT VI. The Pomp of those that offered the first fruits WE have spoken of the places nearest the City the mention of them taking its rise from the Triumph of Christ sitting upon the Ass and the people making their acclamations and this awakens the remembrance of that Pomp which accompained the bringing of the first fruits from places also near the City Take it in the words of the Masters in the place cited in the Margin After l l l l l l Biccurim c. 3. what manner did they bring their first fruits All the Cities ãâã ãâã ãâã ãâã ãâã which were of one station that is
out of which one Course of Priests proceeded were gathered together into a stationary City and lodged in the Streets In the morning he who was the first among them said Arise Let us go up to Zion to the house of the Lord our God An Ox went before them with gilded horns and an Olive crown upon his head The Gloss is That Ox was for a Peace-offering and the Pipe played before them until they approached near to Jerusalem When then they came to Jerusalem they crowned their first fruits that is they exposed them to sight in as much glory as they could and the chief men and the high Officers and Treasurers of the Temple came to meet them and that to do the more honour to them that were coming ãâã ãâã ãâã ãâã ãâã And all the workmen in Jerusalem rose up to them as they were in their shops and saluted them in this manner O our brethren Inhabitants of the City N. ye are welcome The Pipe played before them till they came to the Mount of the Temple When they came to the Mount of the Temple ãâã ãâã ãâã ãâã ãâã Even King Agrippa himself took the basket upon his shoulder and went forward till he came to the Court the Levites sung I will exalt thee O Lord because thou hast exalted me and hast not made mine enemies to rejoyce over me Psal. XXX 1. While the basket is yet upon his shoulder he recites that passage Deut. XXVI 3. I profess this day to the Lord my God c. R. Judah saith when he recites these words A Syrian ready to perish was my Father c. vers 5. he casts down the basket from his shoulders and holds his lips while the Priest waves it hither and thither The whole passage being recited to vers 10. he placeth the basket before the Altar and adores and goes out CHAP. V. Dalmanutha Mark VIII 10. I. A Scheme of the Sea of Genesaret and the places adjacent II. ãâã ãâã ãâã ãâã ãâã The house of Widowhood Zalmon Thence Dalmanutha MAtth. XV. 39. ãâã ãâã ãâã ãâã ãâã And came to the coasts of Magdala Mark VIII 10. ãâã ãâã ãâã ãâã ãâã Came into the parts of Dalmanutha The story is one and the same and that Country is one and the same but the names Magdala and Dalmanutha are not so to be confounded as if the City Magdala was also called Dalmanutha but Dalmanutha is to be supposed to be some particular place within the bounds of Magdala I observe the Arabick Interpreter in the London Polyglot Bible for Dalmanutha in Mark reads Magdala as it is in Matthew in no false sense but in no true interpretation But the Arabick of Erpenius his edition reads Dalmanutha Erasmus notes saith Beza upon the place that a certain Greek Copy hath Magdala And Augustin writes that most Copies have Mageda But in our very old Copy and in another besides for ãâã ãâã ãâã ãâã ãâã Into the parts of Dalmanuthâ⦠is written ãâã ãâã ãâã ãâã ãâã Into the Coasts of Madegada If the name and situation of Magdala in the Talmudists had been known to these Interpreters I scarcely think they would have dashed upon so many uncertainties We have largely and plainly treated of it in another Volume out of those Authors and out of the same unless I mistake something may be fetched which may afford light to Marks Text of Dalmanutha Which thing before we take in hand perhaps it will not be unacceptable to the Reader if we describe the Sea of Genesaret and the places adjoyning by some kind of delineation according to their situation which we take up from the Hebrew Writers SECT I. A Scheme of the Sea of Genesaret and the places adjacent COmparing this my little Map with others since you see it to differ so much from them you will expect that I sufficiently prove and illustrate the situation of the places or I shall come off with shame I did that if my opinion deceive me not a good while ago in some Chapters in the Chorographical Century I will here dispatch the sum total in a few lines I. a a a a a a Megill fol. 6. 1 Hieros Erub fol. 23. 4. Id. Kiddush fol. 64. 3. Id. Shtviith fol. 36. 3. Chammath was so called because of the warm baths of Tiberias from which it was so very little distant that as to a Sabbath days journey the men of Tiberias and the men of Chammath might make but one City It is called ãâã ãâã ãâã ãâã ãâã Chammath of Gadara not only to distinguish it from ãâã ãâã ãâã ãâã ãâã Chammath of Pella that is Callirrhoe but because a part of it was built upon the bank of Gadara and another part upoâ the bank of Nephthali or Tiberias the bridge lying between which shall be shewn presently Tiberias stood touching on the Sea b b b b b b Megill in the place above for on one side it had the Sea for a Wall Genesaret was a place near Tiberias where were Gardens and Paradises They are the words of the Aruch Capernaum we place within the Country of Genesaret upon the Credit of the Evangelists Matth. XIV 34. and Mark VI. 53. compared with Joh. VI. 22 24. c c c c c c Joseph in his own life Taricha was distant from Tiberias thirty furlongs Bethmaus four furlongs Magdala was beyond Jordan for it is called ãâã ãâã ãâã ãâã ãâã Magdala of Gadara and that which is said by the Talmudists d d d d d d Hieros in ââubh in the place above The Gadarens might by the permission of R. Juda Nasi come down to Chammath on the Sabbath and walk through it unto the furthest street even to the bridge is expressed and expounded by them in the same place That the people of Magdala by the permission of R. Juda Nasi went up to Chammath c. From which single tradition one may infer 1. That Magdala was on the bank of Gadara 2. That it was not distant from Chammath above a Sabbath days journey 3. That it was on that side of Chammath which was built on the same bank of Gadara by which it reached to the bridge above Jordan which joyned it to the other side on the bank of Galilee e e e e e e Joseph in his own life Hippo was distant from Tiberias thirty furlongs With which measure compare these words which are spoken of Susitha which that it was the same with Hippo both the derivation of the words and other things do evince R. Juda saith f f f f f f Bereshiâh rab Sect. 31. The Monoceros entred not into Noahs Ark but his whelps entred R. Nehemiah saith Neither he nor his whelps entred but Noah tyed him to the Ark. ãâã ãâã ãâã ãâã ãâã And he made furrows in the waves ãâã ãâã ãâã ãâã ãâã for as much space as is from Tiberias to Susitha And again g g g g g g Ibid. Sect. 32. The
Lachish and ãâã ãâã ãâã ãâã ãâã t t t t t t Ibid. §. 31. It is of Tiberias a place near Tiberias of an unwholsom air and ãâã ãâã ãâã ãâã ãâã u u u u u u Hieros Horaioth fol. 48. 1. The Cave of Tiberias and ãâã ãâã ãâã ãâã ãâã Bar Selene and others which are no where mentioned but in these Authors but in them of very noted name Of this number we suppose this Zalmon was a place so near to Tiberias and so known that it was enough to name it only But now when any that spake Hebrew would pronounce it Zalman and Zalmanutha he that spake Syriack would pronounce it Dalmon and Dalmanutha CHAP. VI. ãâã ãâã ãâã ãâã ãâã The Coasts of Tyre and Sidon Mark VII 24. I. The Maps too officious II. ãâã ãâã ãâã ãâã ãâã A Coast. III. The Greek Interpreters noted IV. Midland Phenicia V. Of the Sabbatick River SECT I. The Maps too officious YOU will see in some Maps the Syrophenician woman pictured making her supplication to our Saviour for her possessed daughter almost at the Gates of Sidon But by what right I fear the Authors will not tell me with solidity enough In one of Adrichomius's the woman is pictured and no inscription added but in the Dutch one of Do et she is pictured with this Inscription Hier badt de Cananeische Uron voor sâine dochter Here the Canaanitish Woman prayed for her daughter Matth. XV. In that of Geilkirch with these words written at it Porta Sidonis ante quam mulier Canaanaea filiae suae Doemoniacae a Domino salutem obtinuit The Gate of Sidon before which the Canaanitish Woman obtained health for her daughter possessed with a Devil Matth. XV. Before the gate of Sidon saith Borchard the Monk Eastward there is a Chappel built in the place where the Canaanitish Woman prayed our Saviour for her Demoniacal daughter concerning whom we read thus Matth. XV. that going out of the coasts of Tyre and Sidon she came to Jesus There are two things which plainly disagree with that situation and opinion I. That it is not credible that Christ ever passed the bounds of the Land of Israel For when he said of himself I am not sent but to the lost sheep of Israel only and to his Disciples Go not into the way of the Gentiles and If these wonderful works had been done in Tyre and Sidon you will never perswade me that he ever went as far as the gates of Sidon II. It is said by S. Mark that after that Maid was healed Christ came from the coast of Tyre and Sidon to the Sea of Galilee through the middle of the coasts of Decapolis What From the gate of Sidon to the Sea of Galilee through the midst of Decapolis It would have been more properly said Through the midst of Galilee and hence as it seems some have been moved to place Decapolis within Galilee with no reason at all We shall meet with it in another place in the following Chapter and in such a place that it is not easie to conceive how Christ could pass through it from the Gate of Sidon to the Sea of Galilee SECT II. ãâã ãâã ãâã ãâã ãâã A Coast. TO determine concerning ãâã ãâã ãâã ãâã ãâã the coasts of Tyre and Sidon in this story we first propound this to the Reader It is said 1 King IX 11 12. That Solomon gave to Chiram the King of the Tyrians twenty Cities in Galilee which when he had seen and liked them not he called the Land ãâã ãâã ãâã ãâã ãâã Chabul unto this day The LXX render it ãâã ãâã ãâã ãâã ãâã He called them the border or coast Now let any one I beseech you skilled in the Tongues tell me what kin there is between ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã A bound or coast that moved the LXX so to render it The Talmudists speak various things of the word ãâã ãâã ãâã ãâã ãâã Chabul but the sense and signification of the word ãâã ãâã ãâã ãâã ãâã A coast is very far distant from their meaning The Jerusalem Talmudists speak thus ãâã ãâã ãâã ãâã ãâã a a a a a a Hieros Schab fol. 7. Chabul signifies a Land which bears not fruit The Babylonian thus b b b b b b Bab. Schabâ fol. 54. 1. What is the meaning of the Land Chabul Rabh Honna saith Because its Inhabitants ãâã ãâã ãâã ãâã ãâã were wrapped up in silver and gold Abba saith to him Is it so Behold it is written That the Cities pleased him not Should they displease him because they were wrapped up in silver and gold He saith to him Yea because they were wealthy and delicate they were not fit for the Kings works Rabh Nachman bar Isaac saith ãâã ãâã ãâã ãâã ãâã It was a salt Land and gaping with clefts Why is it called Chabul ãâã ãâã ãâã ãâã ãâã Because the Leg is plunged in it up to the garters Josephus thus ãâã ãâã ãâã ãâã ãâã Outwards they called it the Land of Chabal for this word Chabal being interpreted signifies in the Phenician Tongue that which pleaseth not These things they speak tracing the sense of the word as well as they can but of the sense of ãâã ãâã ãâã ãâã ãâã a bound or coast they did not so much as dream I cannot pass away without taking notice of the Glosser at the place cited out of the Babylonian Talmudists having these words ãâã ãâã ãâã ãâã ãâã The Text alledged speaks of twenty two Cities which Solomon gave to Chiram he reckons two and twenty when in the Hebrew Original and in all Versions twenty Cities only are mentioned Whether it be a failing of the memory or whether he speaks it on purpose who is able to define Much less are those words of the Holy Ghost to be passed over 2 Chron. VIII 2. ãâã ãâã ãâã ãâã ãâã The Grammatical interpretation is very easie And the Cities which Churam gave to Solomon Solomon built them but the historical interpretation is not so easie For it is demanded Whether did Chiram give those Cities of his own or did he restore them which Solomon gave to him when they pleased him not And there are some Versions which render the word ãâã ãâã ãâã ãâã ãâã not he gave but he restored or gave back again and in this sense Solomon built the Cities which Chiram had restored back to Solomon As if Hiram would not keep those twenty Cities in the Land Chabul because they displeased him but restored them back to Solomon in some indignation Kimchi on the place more rightly It is very well expounded that Hiram gave Cities to Solomon in his own Land and he placed Israelites there to strengthen himself And he in like manner gave Cities to Hiram in Galilee and that to strengthen the league between them In the book of the Kings it is recorded what Solomon gave to Hiram and in this of the Chronicles what Hiram gave
to Solomon Most true indeed for that Hiram gave to Solomon some Cities in his jurisdiction appears beyond all controversie from thence that Solomon is said to build Tadmor in the wilderness 1 King IX 18. But what is that place Tadmor Josephus will teach us ãâã ãâã ãâã ãâã ãâã c c c c c c Jos. Antiq. lib. 8. cap. 2. â Thadamor saith he the Greeks call Palmyra And the Vulgar Interpreters read He built Palmira Therefore we must by no means think that Hiram rejected the Cities that were given him by Solomon however they pleased him not but kept them for his own which Solomon also did with them which Hiram gave to him But whence should the Greek Interpreters render that place called ãâã ãâã ãâã ãâã ãâã Chabul by ãâã ãâã ãâã ãâã ãâã a coast when there is no affinity at all between the significations of the words SECT III. The Greek Interpreters noted THE Greek Interpreters are not seldom wont to render the names of places not by that name as they are called in the Hebrew Text but as they were called in after times under the second Temple which is also done often by the Chaldee Targumists Of this sort are ãâã ãâã ãâã ãâã ãâã Cappadocians for Caphtorim ãâã ãâã ãâã ãâã ãâã Rhinocorura for the River of Egypt of which we have spoke before and among very many examples which might be produced let us compare one place out of the Talmudists with them The Jerusalem Talmudists calling some Cities mentioned Jos. XIX both by their antient and present names speak thus at vers 15. ãâã ãâã ãâã ãâã ãâã d d d d d d Hieros Megill sol 70. 1. Kattath is Katonith The LXX render it ãâã ãâã ãâã ãâã ãâã Katanath ãâã ãâã ãâã ãâã ãâã Nahalal is Mahalol ãâã ãâã ãâã ãâã ãâã Shimron is Simonia The LXX render it ãâã ãâã ãâã ãâã ãâã Symoon ãâã ãâã ãâã ãâã ãâã Irala is Chiriah The LXX render it ãâã ãâã ãâã ãâã ãâã Jericho He that observes shall meet with very many such And from this very thing you may perhaps suspect that that Version savours not of the Antiquity of the times of Ptolomeus Philadelphius The same that they are wont to do elsewhere we suppose is done by them here and rejecting the former name whereby that Region of Galilee was called in the more antient ages namely Chabul they gave it the name and title whereby it now ordinarily went that is ãâã ãâã ãâã ãâã ãâã The bound or the Coast. ãâã ãâã ãâã ãâã ãâã I suspect denotes the very same thing in that Tradition in the Jerusalem Writers ãâã ãâã ãâã ãâã ãâã * * * * * * Hieros Demai sol 22. 4. Those Cities are forbidden ãâã ãâã ãâã ãâã ãâã in the border or coast Tsur Shezeth and Bezeth c. and those Cities ãâã ãâã ãâã ãâã ãâã are permitted ãâã ãâã ãâã ãâã ãâã in the border or coast Nebi Tsur Tsiiar c. The permission or prohibition here spoke of as much as we may by guess fetch from the scope of the place is in respect of tithing and the determination is from which of those Cities tithes were to be required and taken and from which not They were to be required of the Israelites not from the Heathen which thing agrees very well with the Land of Chabul where Cities of this and that jurisdiction seem to have been mixed and as it were interwoven SECT IV. Midland Phenicia THERE was a Midland Phenicia as well as a Phenicia on the Sea coast That on the Sea coast all know of the Midland thus Ptolomy ãâã ãâã ãâã ãâã ãâã c. The e e e e e e Tabb Asiae p. 139. midland Cities of Phenicia are Arca Paleobiblus Gabala Cesarea of Paneas Whether Midland Phenicia and Syrophenicia be to be reckoned all one I am in doubt I had rather divide Phenicia into three parts namely into Phenicia on the Sea coast Midland Phenicia and Syrophenicia And the reason is because I ask whether all Midland Phenicia might be called Syrophenissian and I ask moreover whether all Syrophenicia were to be reckoned within the bounds of Tyre and Sidon Certainly Nicetas Choniates mentions the Syrophenissian Cities as far as Antioch For he in the story of John Comnenus hath these words ãâã ãâã ãâã ãâã ãâã He resolved to set upon the Syrophenissian Cities bordering upon Antioch which were possessed by the Agarens But now will you reckon those Cities as far as Antioch to be within the jurisdiction of Tyre and Sidon But certainly there is nothing hinders but you may reckon those to be so which Ptolomey esteems to belong to Midland Phenicia only the scruple is about Cesarea of Paneas which is Cesarea Philippi and that we shall see belonged to the Decapolitan Cities and may be determined without any absurdity to be within that jurisdiction of Tyre and Sidon as also Leshem of old which was the same City Judg. XVIII 28. Let one clause of the Talmudists be added and then those things which are spoken may be reduced into a narrower compass They reducing the bounds of the Land under the second Temple fix for a bound ãâã ãâã ãâã ãâã ãâã f f f f f f Hieros Sheviith sol 36. 3. Tarnegola the Upper which is above Cesarea Observe that Cesarea is a City of Midland Phenicia according to Ptolomey and yet Tarnegola which bends more Northward is within the Land of Israel according to the Hebrews So that in this sense Christ might be within the coasts of Tyre and Sidon and yet be within the limits of the Land of Israel We must therefore suppose and that not without reason that he when he healed the possessed Maid was 1. In that Country in the outermost coasts of Galilee which formerly was called Chabul in the Seventy called ãâã ãâã ãâã ãâã ãâã The Coast in the Talmudists ãâã ãâã ãâã ãâã ãâã The border which antiently was given by Solomon to the King of Tyre and from that grant in the following ages it belonged to the right and jurisdiction of Tyre and Sidon however it were within those boundaries wherein the Land of Israel was circumscribed from the beginning yea wherein it was circumscribed under the second Temple 2. We suppose him to have been not far from the spring or stream of Jordan which being passed over he could not come to the Sea of Galilee but by the Country of Decapolis SECT V. Of the Sabbatic River WHEN we are speaking of Syro-Phenicia we are not far off from a place where the Sabbatic River either was or was feigned to be and I hope the Reader will pardon me if I now wander a little out of my bounds going to see a River that kept the Sabbath for who would not go out of his way to see so astonishing a thing And yet if we believe Pliny we are not without our bounds for he fixeth this River within Judea g g g g g g Nat. Hist. lib.
Interpreter in whom Cassius is in Latitude Degr. 31. 15. But the breaking out of the Sirbon in 31. 10. SECT VII The bredth of the ways THE t t t t t t Bav Bathrae fol. 100. Rabbins deliver A private way ãâã ãâã ãâã ãâã ãâã is four cubits A way from a City to a City is eight cubits A publick way ãâã ãâã ãâã ãâã ãâã is sixteen cubits The way to the Cities of refuge is two and thirty cubits The Kings way hath no measure for the King may break down hedges to make himself a way And the way to a Sepulchre hath no measure ãâã ãâã ãâã ãâã ãâã for the honour of the dead Compare Matth. VII 13. 14. There was this difference between a way from a City to a City and ãâã ãâã ãâã ãâã ãâã a publick way that a publick way was that along which all Cities passed a way from a City to a City was that along which this City passed to that and that to this but no other City passed that way That way from a City to a City was eight cubits saith the Gloss that if haply two Chariots met there might be space to pass The way to a sepulchre had no measure that those that attended the Corps might not be separated by reason of the straitness of the way They add ãâã ãâã ãâã ãâã ãâã A station as the Judges of Zippor say is as much as contains four Cabes By Station they understand the place where those that return from the Sepulchre stand about the Mourner to comfort him ãâã ãâã ãâã ãâã ãâã u u u u u u Beracoth fol. 16. 2. For men servants and women servants they do not stand nor for them do they say the blessing of the Mourners The Gloss is When they returned from the Sepulchre ãâã ãâã ãâã ãâã ãâã they stood in rows comforting him And that row consisted not of less than ten They made him set and they stood about him x x x x x x Gloss. in Chetubâ fol. 8. 2. ãâã ãâã ãâã ãâã ãâã A piece of ground containing four Cabes of seed saith the Gloss is thirty three cubits and two hands bredth broad and fifty long SECT VIII The distance of Sepulchres from Cities BUrying places z z z z z z Gloss. in Kiddush fol. 80 2. were not near the Cities ãâã ãâã ãâã ãâã ãâã They are the words of the Glosser upon Kiddushin in the place quoted and that upon this Tradition For all the thirty days he is carried in his Mothers bosom and is buried by one Woman and two Men but not by one Man and two Women The sense is this An Infant dying before the thirtieth day of his age hath no need of a Bier but is carried in his Mothers bosom to burial two men accompanying but he is not carried by two women one man only accompanying And this reason is given Because when the Burying places were a good way distant from the City it might happen that two women might be enticed by one man to commit whoredom when they were now out of the sight of men but two men would not so readily conspire to defile one woman They produce examples A certain woman say they carried out a living Infant as though it were dead to play the whore with him who accompanied her to the place of burial And Ten men took up a living woman as though she were dead that they might lye with her Certainly thou forgetest thy self O Jew when one while thou sayest that two men would scarcely conspire together for the defiling the same woman and other while that ten men did The burying places were distant two thousand cubits from the Levitical Cities from all other Cities a great space if not the same How far Jerusalem agreed with these in this matter or not agreed we must observe elsewhere CHAP. IX Some places scatteringly noted I. The Roman Garrisons II. Zin ãâã ãâã ãâã ãâã ãâã Cadesh ãâã ãâã ãâã ãâã ãâã III. ãâã ãâã ãâã ãâã ãâã Ono. SECT I. The Roman Garrisons BEing to speak of some places scatteringly taken notice of here and there let us begin with the Roman Garrisons which were dispersed all the Land over and this we do the rather because the Notitia Imperii whence they are transcribed is not so common in every ones hand NOTITIA Under the Command of the Honourable person The Duke of Palestine Equites Dalmatae Illyriciani Berosabae Equites Promoti Illyriciani Menoide Equites Scutarii Illyriciani Chermulae Equites Mauri Illyriciani Aeliae Equites Thamudeni Illyriciani Bitsanae Equites Promoti Indigenae Sabaiae Equites Promoti Indiginae Zodocathae Equites Sagittarii Indigenae Havanae Equites Sagittarii Indigenae Zoarae Equites primi Foelices Sagittarii Indigenae Palaestinae Saburae sive Veterocariae Equites Sagittarii Indigenae Mohaile Praefectus Legionis Decimae Fretensis Ailae And those that are taken out of the lesser Muster-roll Ala prima miliaria Sebastena Asuadae Ala Antana Dromedariorum Admathae Ala Constantiniana Tolohae Ala secunda Foelix Valentiniana apud Praesidium Ala Prima miliaria hastae Ala Idiota constitutae Cohors Duodecima Valeria Afro Cohors Decima Carthaginensis Carthae Cohors Prima Centenaria Tarbae Cohors Quarta Phrygum Praesidio Cohors Secunda Gratiana Iehybo Cohors Prima equitata Calamonae Cohors Secunda Galatarum Arieldelae Cohors Prima Flavia Moleahae Cohors Secunda Cretensis juxta Iordanem fluvium Cohors Prima Salutaria inter Aeliam Hierichunta The Office stands thus Principem de Schola Agentium in rebus Numerarios Adjutores eorum Commentariensem Adjutorem A libellis sive subscribendarium Exceptores caeteros Officiales All this out of Notitia SECT II. Zin ãâã ãâã ãâã ãâã ãâã Cadesh ãâã ãâã ãâã ãâã ãâã THESE places are named in the line bounding the Land Southward Numb XXXIV and Jos. XV. The Jews teach us that it was called the Desart of Zin from a Mountain of that name and that the Mountain was so called from the Groves of Palm-trees and that it was famous for Iron-mines For those words Numb XXXIV 4. ãâã ãâã ãâã ãâã ãâã And pass on to Zin are rendred by Hierusalem Targumist ãâã ãâã ãâã ãâã ãâã And the border passed on to the Mountain of Iron By Jonathan ãâã ãâã ãâã ãâã ãâã And passed on to the Palms of the Mountain of Iron ãâã ãâã ãâã ãâã ãâã in the Talmudists are lesser Palms a a a a a a Bava Bathra fol. 69. 2. Rabh Judah saith He that sells a farm to his neighbour must write Possess to thy self ãâã ãâã ãâã ãâã ãâã Let the Aruch be an Interpreter for us ãâã ãâã ãâã ãâã ãâã are loftier Palm-trees ãâã ãâã ãâã ãâã ãâã are the rest of the greater trees ãâã ãâã ãâã ãâã ãâã are the rest of the smaller trees ãâã ãâã ãâã ãâã ãâã are the smaller Palm-trees And the Talmudists again ãâã ãâã ãâã ãâã ãâã b b b b b
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã The Babe leaped in her Womb. SO the Seventy Gen. XXV 22. ãâã ãâã ãâã ãâã ãâã The Children leaped in her womb Psal. CXIV 4. ãâã ãâã ãâã ãâã ãâã the Mountains skipped That which is added by Elizabeth Vers. 44. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Psal. LXVIII where the Targum to the same sense Exalt the Lord ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Iâââmoth fol. 33 2. 34. â 35. 1 c. VERS LIX ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Nathan of Babylon See also Jerusalem Jevamoth c c c c c c Fol. 7. 4. d d d d d d âab 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 ãâã ãâã ãâã ãâã ãâã 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
may not ãâã ãâã ãâã ãâã ãâã Eglath shelishijah be the name of some place and so call'd a third Eglah in respect of two other places much of the same sound or Dutchess or noble Eglah as ãâã ãâã ãâã ãâã ãâã signifies a Duke or Tribune There is mention of ãâã ãâã ãâã ãâã ãâã ein Eglaim in that Country Ezek. XLVII 10. where Eglaim is plainly of the dual number and seems to intimate that there were two Egels with relation to which this our Eglah may be call'd Eglah the third So Ramathaim 1 Sam. I. 2. is of the dual number and plainly shews there were two Ramah's The sound of the word Necla comes pretty near it This we meet with in Ptolomy in Arabia Petraea ãâã ãâã ãâã ãâã ãâã Zoar. 67. 20. 30. 30. ãâã ãâã ãâã ãâã ãâã Thoan 67. 30. 30. 30. ãâã ãâã ãâã ãâã ãâã Necla 67. 20. 30. 15. So that here we see the Geographer mentions Zoar and Necla as the Prophet before had Zoar and Eglah and how easily might Eglahâ pass into Necla in Greek writing especially if the letter ãâã ãâã ãâã ãâã ãâã hath any thing of the sound of the letter N in it The Geographer makes the distance of Zoar from Necla to be fifteen miles so we may suppose was the distance of Zoar from Eglah Horonaim lying between them from whence the words of the Prophets may not be unfitly render'd thus His fugitives shall flee unto Zoar unto the third Eglah From Zoar unto Horonaim even unto the third Eglah I am deceiv'd if ãâã ãâã ãâã ãâã ãâã Agalla which we meet with in Josephus be not the Eglah we are now speaking of numbering up the twelve Cities which Hyrcanus promis'd he Antiqu. lib. 14. chap. 2. would restore to Aretas the Arabian King being what his father Alexander had taken from him amongst the rest he nameth ãâã ãâã ãâã ãâã ãâã Agalla Athone Zoar Horone Of Zoar there can be no scruple and as little of ãâã ãâã ãâã ãâã ãâã Horone but by that must be meant Horonaim ãâã ãâã ãâã ãâã ãâã Athone seems to bear a like sound with Ptolomy's ãâã ãâã ãâã ãâã ãâã Thoana and ãâã ãâã ãâã ãâã ãâã Agalla with his Necla and that with our Eglah CHAP. VI. ãâã ãâã ãâã ãâã ãâã Joh. IV. I. A few remarks upon the Samaritan affairs II. The Samaritan Version of the Pentateuch III. The Situation of Mount Gerizzim and Ebal The Samaritan Text on Deut. XXXVII 4. noted IV. Why written Sychar and not Sychem v. ãâã ãâã ãâã ãâã ãâã in the Talmudists SECT I. A few remarks upon the Samaritan affairs 1. Of the name of the Cuthites THAT the Samaritans are call'd Cuthites by the Jews is unquestionable Oâ ãâã ãâã ãâã ãâã ãâã Those that in the Joseph Antiqu. lib. 9. cap. 14. Hebrew tongue are called Cuthaeans in the language of the Greeks are Samaritans But why Cuthites rather than Babylonians Hamathites Avites c. is uncertain for thence as well as from Cutha were Colonies transplanted into Samaria II King XVII 24. nay they were call'd Cuthites even at that time when a great part of the Samaritan Nation consisted of Jews I am apt to apprehend there was some virulent design even in the very name The name of Cushites amongst the Jews was most loathsome and infamous as they were not only an hostile Country but a people accurs'd and for their black hew even horrid to the very sight Perhaps in the Title of the VII Psalm there is no little severity of reproach hinted in the name Cush Something of the like nature may be coucht in the word Cuthim For whereas ãâã ãâã ãâã ãâã ãâã may be the same with ãâã ãâã ãâã ãâã ãâã the letter ãâã ãâã ãâã ãâã ãâã being chang'd into ãâã ãâã ãâã ãâã ãâã in the Syriach dialect it may be an easie conjecture that the Jews calling the Samaritans a Nation peculiarly abominated by them Cuthites might tacitly reproach them with the odious name of Cushites 2. Josephus mistaken Rabbi Ismael saith ãâã ãâã ãâã ãâã ãâã that the Cuthites are proselytes of Lions Kiddushim fol. 75. 2. R. Akiba saith ãâã ãâã ãâã ãâã ãâã that they are true proselytes The story of the Lions II King XVII 26. is well enough known which Josephus very lamely reports in this Antiqu. lib. 9. cap. 14. manner ãâã ãâã ãâã ãâã ãâã c. He tells us that as every one brought their several Gods into Samaria and worship'd them accordingly so the great and true God was infinitely displeas'd with them and brought a destructive plague amongst them He makes no mention of Lions being sent amongst them according to what the Sacred History relates Probably the story of that horrible destruction upon Sennacherib's Army by a wasting plague gave the first rise to Josephus his fancy of a plague amongst the Samaritans though it is very odd that he should have no touch of the Lions being so remarkable a judgment as that was 3. Samaria planted with Colonies two several times There are the Colonies which Asnapper is said to have brought into Samaria Ezr. IV. 10. as well as those by Esar-haddon v. 2. The Jews do judg this Asnapper to be the same with Sennacherib and that he had eight In Sanhedr fol. 94. 1. names the first-syllables of the names indeed agree pretty well Sena and Asna but whether they denote the same persons I leave undetermin'd However whether this Asnapper was the same with Sennacherib or Salmanasser or some great Minister of the Kings Commander in chief in the transplanting of a Colony it seems evident that Samaria was planted with Colonies two several times The first immediately after the taking of the City being then furnisht with Cuthites Avites Sepharvaites c. under Asnapper be he King or only chief Commander in the action And when multitudes of them had been devoured by Lions then was it afresh Planted by the Shushanchites Tarpelites c. in the days of Esarhaddon with whom a Priest went up to instruct them in the worship of the true God How greatly Epiphanius confounds these things may be seen in his Heres VIII Cap. 9. 4. Of Dosthai the Pseud-Apostle of the Samaritans When the Lions had devour'd the Samaritans the Assyrian King hearing the news Tanchum fol. 17. 4. calls to him the Elders of Israel and asks them did the wild beasts ever use to tear and mangle any of your people in your own land when you dwelt there Therefore how comes it to pass that they do so now They answer him our own land bears no Natition that is not conversant in the Law or will not be circumcis'd Send therefore saith he two that may go and instruct the people So they sent ãâã ãâã ãâã ãâã ãâã R. Dosthai the Son of Jannai and ãâã ãâã ãâã ãâã ãâã R. Sabia who taught them the Book of the written Law But is this likely that Dosthai the Samaritan's oracle should be in the times of the Assyrian Empire
and the Kings Pool Nehem. II. 14. neer the West-wall of Zion We have the mention of it also in Nehem. III. 15. ãâã ãâã ãâã ãâã ãâã the Pool of Siloam by the Kings garden Where we may observe that it is here written ãâã ãâã ãâã ãâã ãâã Shelah different from ãâã ãâã ãâã ãâã ãâã Shiloah Isa. VIII 6. by a difference hardly visible in Bibles not pointed indeed sometimes overlookt by my self and so as is evident by others For ãâã ãâã ãâã ãâã ãâã is render'd in the very same sound with Shiloahh in the Complutensian Vulgar English and French Bibles And in St. Joh. IX 7. where there is mention of the Pool Siloam some Commentators refer you to that Text in Nehemiah The Greek Interpreters did indeed observe the difference and thus render the words of Nehemiah ãâã ãâã ãâã ãâã ãâã The Pool of skins by the Kings Wool Nor doth the Italian over-look it for that renders it thus La Piscina di Selac presse al Orto del Re The fish-pond of Selac hard by the Garden of the King It is observable in the Greek Version that whereas they render the word by ãâã ãâã ãâã ãâã ãâã the King's Wool or Hair they may seem to have read ãâã ãâã ãâã ãâã ãâã a âlcece of Wool for ãâã ãâã ãâã ãâã ãâã a Garden and whereas they translate ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã the Pool of Skins the follow they signification of the word as it is frequently used amongst the Talmudists Now therefore here ariseth a question whether that Pool be the Pool of Siloam or no which as yet hath hardly been questioned by any and for some time not by my self But I am now apt to think that it was so distinguished betwixt the two Pools that the lower Pool retaining its name of the Pool of Shelah the upper Pool obtained that of Siloah For I. How otherwise should that distinction in the Greek Version arise but that the Interpreters followed the common pronunciation of the word Shelahh when they render it ãâã ãâã ãâã ãâã ãâã of Skins II. Those words of St. John IX 7. ãâã ãâã ãâã ãâã ãâã In the Pool of Siloam which is by interpretation Sent seem to intimate that there were two Pools of a very near sound whereof one signified ãâã ãâã ãâã ãâã ãâã Sent the other not III. The Jerusalem Talmudists seem to say that the upper Pool was called the Pool of Siloam in these words * * * * * * Chagiah fol. 76. 1. He that is unclean by a dead body doth not enter into the mount of the Temple It is said that they appear only in the Court Whence do you measure From the wall or from the Houses It is Samuel's Tradition ãâã ãâã ãâã ãâã ãâã from Siloam now Siloam was in the midst of the City The question here propounded is whether he that is unclean by a dead body may be permitted to enter the Temple and the stating of it comes to this that enquiry be made within what measure he is to be admitted whether within the wall of the Temple or at that distance where the Houses next to the Temple end especially where the Houses of Siloam end Now whereas they say ãâã ãâã ãâã ãâã ãâã that Siloam is in the midst of the City it must by no means be understood of the Fountain its self for that was plainly without the City nor yet of the lower Pool Shelahh for that also was without the City or scarce within it There is therefore no third unless that this upper Pool be called the Pool of Siloam and that it give denomination to the adjacent part of the City to wit to the five Porches and the buildings about it which though they were not in the very centre of the City yet they might properly enough be said to be in the middle of it because they were situated a good way within the walls ãâã ãâã ãâã ãâã ãâã Luk. XIII 4. the Tower of Siloam was amongst these buildings SECT IV. The Targumist on Eccles. II. 5. noted IT is an even lay whether the Targumist on this place deal more cunningly or more obscurely The passage is about the King's Gardens and He I planted me all trees of Spice ãâã ãâã ãâã ãâã ãâã which the Goblins and the Demons brought me out of India and then goes on ãâã ãâã ãâã ãâã ãâã and the bound of it was from the wall that is in Jerusalem by the bank of the waters of Siloam Render ãâã ãâã ãâã ãâã ãâã juxta ripam by the bank for illustration's sake for ad ripam to the bank as the Latine Interpreter renders it although it might signifie the same yet it may also signifie something else and so become a difficulty not to be resolved Besides it is to be observed that it is ãâã ãâã ãâã ãâã ãâã upon or above not ãâã ãâã ãâã ãâã ãâã unto The meaning of the Targumist seemeth to be this that the King's Gardens were bounded in this manner They extended from the descent of Zion untill they come over against Shelahh or the lower Pool even to the beginning of the wall of the City which is in Jerusalem which wall runs near to the bank of the waters of Siloam That passage in Nehem. III. 15. illustrates this The Gate of the Fountain repaired Shallum and the wall of the Pool of Shelahh by the King's Gardens The Gate of the Fountain whether that was called so from thee Pool of Siloam or otherwise was at some distance from the King's Pool Nehem. II. 14. And by the wall of the City that run between the Gate and the Pool there was Rivulets drawn from the Fountain into that Pool The words of the Targumist therefore are to be so rendred as that the King's Gardens may not be said to extend themselves to the bank of the waters of Siloam but that the wall of Jerusalem ran along by the bank of those waters and the Garden to the first part of that wall So that he does not call the lower Pool by the name of ãâã ãâã ãâã ãâã ãâã Siloah but by the waters of Siloah he understands the stream that came from the Fountain and fell into that Pool SECT V. The Fountain of Etam The Water-gate THE Collector of the Hebrew Cippi Grave-stones hath this passage concerning the Fountain of Etam ãâã ãâã ãâã ãâã ãâã In the way betwixt Hebron and Jerusalem is the Fountain Etam from whence the waters are conveighed by Pipes into the great Pool at Jerusalem It is so translated by the Learned Hottinger who also himself adds I suppose here is meant the Probatica or the Pool by the Sheep-gate The Rabbins often and again tell us of an Aqueduct from the Fountain of Etam to Jerusalem But it may very well be doubted whether that Fountain be in the way to Hebron or whether those waters run into the Pool by the Sheep-gate For I. If the Fountain of Etam be the same with the waters
Shâmoth rab Sect. 9. Ezekiah c. require a sign much more the wicked and ungodly Since there had been so many no less than four hundred years past from the time that the Holy Spirit had departed from that Nation and Prophecies had ceased in which space there had not appear'd any one person that pretended to the gift either of Prophesying or working miracles it is no wonder if they were suspicious of one that now claim'd the character and requir'd a sign of him VERS XIX ãâã ãâã ãâã ãâã ãâã Destroy this Temple I. CHrist sheweth them no sign that was meer sign Mat. XII 39. The turning of Moses his Rod into a Serpent and returning the Serpent into a Rod again the hand becoming leprous and restor'd to its proper temperament again these were meer signs those wonders which Moses afterward wrought in Egypt were not meer signs but miraculous judgments and those stupendous things which our Saviour wrought were not meer signs but beneficent miracles and whoever would not believe upon those infinite miracles which he wrought would much less have believ'd upon meer signs And indeed it was unbecoming our Blessed Lord so far to indulge to their obstinate incredulity to be shewing new signs still at every beck of theirs who would not believe upon those infinite numbers he put forth upon every proper occasion II. Mat. XII 39 40. when they had requir'd a sign Christ remits them to the sign of the Prophet Jonah and he points at the very same sense in these words Destroy this Temple c. That is my Resurrection from the dead will be a sign beyond all denial proving and affirming that what I do I act upon Divine authority and that I am he who is to come Rom. I. 4. further than this you must expect no other sign from me If you believe me not while I do such works at least believe me when I arise from the dead He acted here whiles he is purging the Temple under that notion as he was the authoriz'd Messiah Mal. III. 1 3. and expresly calls it his fathers house v. 16. Shew us therefore some sign say the Jews by which it may appear that thou art the Messiah the Son of God at least that thou art a Prophet I will shew you a sufficient sign saith Christ Destroy this Temple viz. of my body and I will raise it from the dead again a thing which was never yet done nor could be done by any of the Prophets VERS XX. ãâã ãâã ãâã ãâã ãâã Forty and six years I. THAT this was spoken of the Temple as beautify'd and repair'd by Herod not as built by Zorobabel these reasons seem to sway with me I. That these things were done and discours'd betwixt Christ and the Jews in Herod's Temple II. That the account if meant of the Temple of Zorobabel will not fall in either with the years of the Kings of Persia or those seven weeks mention'd Dan. IX 26. in which Jerusalem was to be built even in troublous times For whoever reckons by the Kings of Persia he must necessarily attribute at least thirty years to Cyrus which they willingly do that are fond of this account which thirty years too if they do not reckon to him after the time that he had taken Babylon and subverted that Monarchy they prove nothing as to this computation at all a a a a a a Euseb. in Chronic. Cyrus destroy'd the Empire of the Medes and reign'd over Persia having overthrown Astyages the King of the Medes And from thence he reckons to Cyrus thirty years But by what authority he ascribes the Jews being set at liberty from their captivity to that very same year I cannot tell For Cyrus could not release the Jews from their captivity in Babylon before he had conquer'd Babylon for himself and this was a great while after he had subdu'd the Medes as appears from all that have treated upon the subversion of that Empire which how they agree with Xenophon I shall not enquire at this time content at present with this that it doth not appear amongst any Historians that have committed the acts of Cyrus to memory that they have given thirty or twenty no not ten years to him after he had taken Babylon Leunclavius in his Chronolog Xenoph. gives him but eight years and Xenophon himself seems to have given him but seven So that this account of forty and six years falls plainly to the ground as not being able to stand but with the whole thirty years of Cyrus included into the number Their opinion is more probable who make these forty and six years parallel with the seven weeks in Dan. IX 26. But the building of the Temple ceast for more years than wherein it was built and in truth if we compute the times wherein any work was done upon the Temple it was really built within the space of ten years II. This number of forty six years fits well enough with Herod's Temple for Josephus tells us that b b b b b b Antiq. lib. 15. cap. 14. Herod began the work in the eighteenth year of his reign nor does he contradict himself when c c c c c c De Bell. lib. â cap. 16. he tells us ãâã ãâã ãâã ãâã ãâã In the fifteenth year of his reign he repair'd the Temple because the fifteenth year of his reign alone after he had conquer'd Antigonus was the eighteenth year from the time wherein he had been declar'd King by the Romans Now Herod as the same Josephus relates d d d d d d Antiq. lib. 17. cap. 10. liv'd thirty seven years from the time that the Romans had declar'd him King and in his thirty fifth year Christ was born and he was now thirty years old when he had this discourse with the Jews So that between the eighteenth of Herod and the thirtieth of Christ exclusively there were just forty six years compleat III. The words of our Evangelist therefore may be thus render'd in English Forty and six years hath this Temple been in building and this Version seems warranted by Josephus e e e e e e Antiq. lib. 20 cap. 8. who beginning the History of G. Florus the Procurator of Judea about the 11th of Nero hath this passage ãâã ãâã ãâã ãâã ãâã From that time particularly our City began to languish all things growing worse and worse He tells us further that Albinus when he went off from his Government set open all the Goals and dismist the Prisoners and so filled the whole Province with Thieves and Robberies withal that King Agrippa permitted the Levite singing men to go about as they pleased in their Linnen Garments and at length concludes ãâã ãâã ãâã ãâã ãâã And now was the Temple finished as may be observed wherefore the people seeing the workmen to the number of eighteen thousand were at a stand having nothing to do besought the King that he would repair the Porch upon the
of Gennesaret had obtained this Medicinal vertue for her sake It is a wonder they had not got the story of this Pool by the end too and attributed its vertue to the merits of Solomon because this once was Solomon's Pool There was a time when God shewed wonders upon the Fountains and Rivers about Jerusalem in a very different manner that is in great severity and judgment as now in mercy and compassion i i i i i i Joseph de beli lib. 5. cap. 26. ãâã ãâã ãâã ãâã ãâã These are the words of Josephus exhorting the people to surrender themselves Those springs flow abundantly to Titus which as to us had dryed away long before For you know how before his coming Siloam and all the Springs about the City failed so much that water was bought by the bottle but now they bubble up afresh for your Enemies and that in such abundance that they have sufficiently not only for themselves but for their Cattel and Gardens Which very miracle this Nation hath formerly experienced when this City was taken by the King of Babylon If there was such a miracle upon the waters upon the approach of the Enemy and destroyer it is less wonder that there should be some miraculous appearances there though in a different manner at the approach of him who was to be our Saviour How long the vertue of this Pool lasted for healing the Impotent whether to the destruction of Jerusalem or whether it ceased before or from this very time it would be to as little purpose to enquire as after the original and first appearance of it being both so very uncertain and unintelligible VERS VI. ãâã ãâã ãâã ãâã ãâã Wilt thou be made whole IT is no question but he desired to be healed because for that vey end he had layen there so long But this question of our Saviour hath respect to the Sabbath q. d. wouldst thou be healed on the Sabbath day For that they were infinitely superstitious in this matter there are several instances in the Evangelists not to mention their own Traditions Mark III. 2. Luke XIII 14. and XIV 3. VERS VIII ãâã ãâã ãâã ãâã ãâã Take up thy bed and walk I Would render it in the Jewish language thus ãâã ãâã ãâã ãâã ãâã He said elsewhere Take up thy bed and go thy way into thine House Mark II. 11. Whether this be the same with that it is not so very clear I. The common distinction must be observed between ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which respects the Sabbath that is so that there may be a difference betwixt a private place or what is any ones peculiar right and a publick place or what is of more publick and common right Let nothing be carried out on the Sabbath out of a private place into a publick and so on the contrary k k k k k k Schabb. fol. 6. 1. Whoever on the Sabbath carries out any thing either from a private place to a publick or from a publick place to a private or brings in ãâã ãâã ãâã ãâã ãâã if he do this unadvisedly he is bound to offer Sacrifice for his sin ãâã ãâã ãâã ãâã ãâã but if presumptuously he is punished by cutting off and being stoned II. But it was lawful within places of private propriety such as were the Porches Entryes and Courts where various Families dwelling together by ãâã ãâã ãâã ãâã ãâã might be joyned it was lawful for them to remove and bear from one place to another but not all things nor indeed any thing unless upon very urgent necessity l l l l l l Schabb. cap. 18. hal 1. They remove four or five Chests of straw or fruits for the sakes of Passengers or want of Beth Midrash But they remove not their treasure c. The Gloss is They remove these things if they have need of the place they take up either for Passengers to eat or Scholars to learn in neither are solicitous for their labour on the Sabbath c. But what do we speak of these things whenas by the Canons and Rules of the Scribes it is forbidden them to carry any thing of the least weight or burden on the Sabbath day So that it would be plainly contrary to those rules to take his Bed hither or thither in the Porch it self much more out of the Porch into the streets It is worthy our observing therefore that our Saviour did not think it enough meerly to heal the Impotent Man on the Sabbath day which was against their rules but further commanded him to take up his Bed which was much more against that rule From whence it is very evident that Christ had determined within himself either to try the Faith and Obedience of this man or else at this time openly to shake the Jewish Sabbath which e're long he knew must be thrown off the hinges it now turned upon or both VERS IX ãâã ãâã ãâã ãâã ãâã Was the Sabbath ãâã ãâã ãâã ãâã ãâã mentioned in St. Luke VI. 1. was this very Sabbath or the very next VERS XVII ãâã ãâã ãâã ãâã ãâã My Father worketh hitherto OUR Saviour being called before the Sanhedrin I. Asserts the Messiah to be God and II. That he himself is the Messiah The Son of God and the Messiah are convertible terms which the Jews deny not and yet have very wrong conceptions about filiation or being made a Son St. Peter confesseth Matth. XVI 16. Thou art Christ the Son of God So also Caiphas in his interrogatory Matth. XXVI 63. Art thou Christ the Son of God but they hardly agree in the same sense and notion of Son-ship Aben Ezra upon Psal. II. 12. ãâã ãâã ãâã ãâã ãâã Kiss the Son confesseth that this is properly spoken of the Messiah but in Midr. Tillin there is a vehement dispute against true filiation The same Aben Ezra likewise confesseth that in Dan. III. 25. ãâã ãâã ãâã ãâã ãâã One like the Son of God is to be taken in the same sense with that of Prov. XXXI 2. ãâã ãâã ãâã ãâã ãâã with my Son and what the Son of my Womb But Saadias and R. Solomon understand it of an Angel m m m m m m Midras Cohelath fol. 93. 4. There is one who hath neither Son nor Brother the Holy Blessed who hath neither Brother nor Son He hath no Brother how should he have a Son only that God loved Israel and so called them his Children It is not unknown with what obstinacy the Jews deny the God-head of the Messiah Whence the Apostle writing to the Hebrews lays this down as his first foundation of Discourse That the Messiah is truly God Heb. I. Which they being ignorant of the great mystery of the Trinity deny fearing lest if they should acknowledge Messiah to be God they should acknowledge more Gods than one Hence they every day repeated in the recitals of their Phylacteries Hear O
allude to the customs yea not seldom to the Traditions of their own Country whence one might the rather suspect an allusion in this place also Such a kind of Version is that seeing we are discoursing about scourging Prov. XXVII 22. ãâã ãâã ãâã ãâã ãâã If thou shouldst beat a fool with stripes in the midst of the Sanhedrin instead of Though thou shouldst bray a fool in a mortar FINIS HORAE Hebraicae Talmudicae HEBREW AND TALMUDIC EXERCITATIONS UPON THE First Epistle of St. PAUL TO THE CORINTHIANS TO Which is added a DISCOURSE concerning what BIBLES were used to be Read in the Religious Assemblies of the JEWS By JOHN LIGHTFOOT D. D. late Master of Katharine-Hall in the University of CAMBRIDGE LONDON Printed by William Rawlins for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCLXXXIV TO THE Right HONORABLE and LEARNED Sir William Morice K t. PRINCIPAL SECRETARY of STATE AND ONE OF HIS MAJESTIES MOST HONORABLE PRIVY COUNCIL RIGHT HONORABLE ALL that I have done in this Work may well seem a continued Solecism When I have with so unskilful a hand attempted to explain so abstruse an Epistle and handled things so difficult in so brief a manner and lastly in daring to dedicate these so impolished papers to a person of such Iudgment and Learning And what account shall I give of these things I know indeed that among those ãâã ãâã ãâã ãâã ãâã passages hard to be understood which are in S. Pauls Epistles 2 Pet. III. 16. this First to the Corinthians claims no small share an Epistle behind none for the variety of the things handled and for the difficulty of the style wherewith they are handled above all Things these are to be trembled at but alluring withal and provoking a mind greedy of the knowledge of Holy Scriptures so much the more to the study of them by how much they are the more difficult So that it was neither arrogance nor rashness that I imployed my self in these obscurities but a studious mind breathing after the knowledge of the Scriptures and something restless when in difficult places it knew not where to fix What fruit I have reaped I say not any thing of but this that I repent not of my pains for I have in some measure satisfied my self but whether I shall do others is not in my power to judge I hope it will not give offence upon this account that if I mistake I mistake only in Historical matters as most of those things are that here create difficulty where there is no fear of dashing upon the Analogy of Faith or the Doctrine of the Church That I presume Right Honorable to lay these my rude thoughts before your Learned Eyes is not boldness but Duty Gratitude and Obligation I know well enough such is my meanness that I am not able to invent or frame any thing that may be worthy of that great Learning wherewith you are so signally endowed But it is your Goodness with which you are as much endowed that I and these my papers have to do with They approach to pay their respects to it and to render you all the thanks that possibly I can for that Favour Assistance and Batâonage that your Honour vouchsafed to aid and comfort me with when I and my affairs lay under adversity and hazzard You Great Sir came in to my succour and when I was wholly a stranger to you and you to me yet you generously afforded me your helping hand and that of your own accord unasked and with an earnest diligence care and affection Oh! How much am I endebted to that kindness of yours and wherewith shall I requite it Let this issue of my Studies whatever it be serve as a Monument of my Vows and having your Great Name inscribed upon it let it live and glory and testifie to all the World the Obedience Duty and Gratitude that I owe you Being Right Honorable Your most Humble and most Obliged Servant JOHN LIGHTFOOT From Catharine Hall Cambr. Commencement Eve Iuly 4. 1664. OF CORINTH IT SELF CORINTH was seated in an Isthmus by the space of five miles parting the Egean Sea from the Jonian joyning Greece to Peloponnesus by a strait passage a a a a a a Pomp. Mela lib. 2. cap. 3. In b b b b b b Solin cap. 13 the Isthmus was the Temple of Neptune and the Isthmian Games every five years for this cause instituted as is said because the Coasts of Peloponnesus are washed with five Bays These Plays broke off by Cypselus the Tyrant the Corinthians restored again to their antient solemnity in the forty ninth Olympiad The c c c c c c Plin. lib. 4. cap. 4. Strab. lib. 8. Bounds of the straits of the Isthmus on this side is Lechaeae and Cenchraeae on the other The Haven of Cenchraeae serves for the Traffick of Asia that of Lechaeae for the Traffick of Italy The Haven of Cenchraeae was distant from the City LXX furlongs The Lechaean Port lay under the City King Demetrius The Dictator Caesar C. The Prince and Domitius Nero endeavoured to cut through the straits with a navigable Channel but unsuccesfully d d d d d d Mela in the place before Corinth from that high Tower which they call Acrocorinthus beholds both Seas e e e e e e Euseb. in Chron. That City heretofore called Ephyra was built By Sisyphus in that time when Othniel was Captain and Judge of the Hebrews f f f f f f Diod. Sicul. lib. 19. Hence the Tower Sisyphium at Corinth from the name of the Founder g g g g g g Euseb. in the place before From the coming down of the Heraclidae into Peloponnesus the City was under Kings for a long series then under yearly Princes h h h h h h Herodot lib. 5. cap. 42. afterwards under Cypselus usurping the Government and after him under Periander his son and after a long space of time i i i i i i Strab. in the place before under Philip. Whose endeavours the Corinthians aided and so despised the Romans for him that some presumed to cast dirt upon their Ambassadors as they passed by their houses For which crime and other wicked deeds an Army was sent thither by the Romans and Corinth overthrown by L. Mummius When l l l l l l Dion Cass. lib. 43. it had a long time lain forsaken it was rebuilt by Julius Cesar who built Carthage also at the same time and into both anciently splendid and famous Cities he brought down Colonies of the Romans especially of such as were Libertins m m m m m m Strab. in the place before They when they had begun to remove the rubbish and had withal digged up graves they found very many works made of baked Earth and not a few of brass the workmanship of which they so admired that there
where R. Jacob was g g g g g g Zevach. f. 6. 1. Bagdat where R. Channah was h h h h h h Zevach. f. 9. 1. Corconia where R. Chaijah i i i i i i Jevam. fol. 67. 1. The Town Mahaziah where were Doctors equal with those of Pombeditha l l l l l l Chetub fol. 4. 1. fol. 55. 1. But let us offer some kind of Geographical Table of the Countries in Babylon where the Jews dwelt as it is represented by the Talmudists m m m m m m Kiddush fol. 71. 2. Rabâ Papa the aged in the name of Rabh saith ãâã ãâã ãâã ãâã ãâã Babylon is in health ãâã ãâã ãâã ãâã ãâã Meson is dead ãâã ãâã ãâã ãâã ãâã Media is sick ãâã ãâã ãâã ãâã ãâã Persia is expiring That is the Glosser being Interpreter In Babylon the Jews are of pure blood in Meson all are illegitimate in Media many are of pure blood and many not in Persia there are very many not of pure blood and a few that are pure They go on ãâã ãâã ãâã ãâã ãâã How far is Babylon extended Rab saith ãâã ãâã ãâã ãâã ãâã Unto the river Azek Samuel saith ãâã ãâã ãâã ãâã ãâã Unto the river Juani And how far above near Diglath Rabh saith ãâã ãâã ãâã ãâã ãâã Unto Bagdaah and Avana Samuel saith ãâã ãâã ãâã ãâã ãâã unto Muscani But Muscani it self is not within the border But R. Chaija bar Abba saith that Samuel saith that Muscani is as the Captivity that is Pombiditha as to Genealogies To Muscani therefore is so to be understood as that Muscani is within the border Within near Diglath how far To lower Apamia For there were two Apamia's one the Upper and another the Lower In one were Jews of pure blood in the other not And between them was the space of four thousand paces Above towards Euphrates how far Rabh saith ãâã ãâã ãâã ãâã ãâã Unto Acra Tulbankana Samuel saith Unto the bridge of Euphrates R. Jochanan saith unto the passage ãâã ãâã ãâã ãâã ãâã of Gizma From the River Azek Thence perhaps the Town Azochis of which Pliny n n n n n n Lib. 6. c. 27. ãâã ãâã ãâã ãâã ãâã The River Juani or Joani is perhaps the same with Oena in Marcellinus ãâã ãâã ãâã ãâã ãâã Diglath Tigris where it was slower than Diglitus whence it riseth from its swiftness began to be called Tigris o o o o o o Plin. lib. 6. cap. 27. Of Apamla Ptolomy and Pliny both speak ãâã ãâã ãâã ãâã ãâã Tulbankana Among the Cities near a part of Euphrates according to Ptolomy is ãâã ãâã ãâã ãâã ãâã Thelbenkane in Degree 78. 30. 35. 30. To all this that hath been spoken may also be added that in the Notitia Imperii under the disposition of the Honourable Person the Duke of Oschoena were Equites promoti indigenae Syriae Judaeorum Promoted Horse Inhabitants of Syria of the Jews and that in Pliny there was a Country called Palestine in these regions concerning which we are now speaking which whether they do not favour of Jewish Inhabitants we leave to conjecture Let that also of Marcellinus be added p p p p p p Ammian Marcellin Lib. 24. Near the place where the greater part of Euphrates is divided into many Rivers in this tract a City being deserted by the Jews that were inhabitants in it because of its low Walls was fired by a band of enraged Soldiers CHAP. III. In the same Regions were the seats of the ten Tribes TRacing the feat of the Ten Tribes by the light of the Scriptures and the Talmudists we find they were placed in Assyria and Babylon and the bordering Countries disposed under their Captivity in those very Lands wherein the Divine Counsel had decreed the two Tribes also should be disposed when they should undergo the same lot that those Tribes which had bordered upon each other in their own Land should border also upon each other in a strange Land and that they whom God had united in the promise of their future call should be also united in the same habitations that they might be called together Those that were carried away from their own Land the King of Assyria placed in Halach and Chabor near the River Gozan and in the Cities of the Medes 2 King XVII 6. and VIII 11. The Talmudists do thus comment upon the places named a a a a a a Bah. Jevam. fol. 16. 2. R. Abba bar Chana saith ãâã ãâã ãâã ãâã ãâã Halac is Halvaoth ãâã ãâã ãâã ãâã ãâã Habor is Adiabene ãâã ãâã ãâã ãâã ãâã The River Gozan is Ginzak b b b b b b Berish. Rabba § 33. R. Akiba preacheth in Ginzak in Media ãâã ãâã ãâã ãâã ãâã The Cities of the Medes are Chemdam and its fellows But there are some who say ãâã ãâã ãâã ãâã ãâã Nihar and its fellows What are those fellows Samuel saith ãâã ãâã ãâã ãâã ãâã Musechi ãâã ãâã ãâã ãâã ãâã Hidki ãâã ãâã ãâã ãâã ãâã Domki These things are repeated elsewhere and that with this variation of the names ãâã ãâã ãâã ãâã ãâã c c c c c c Kiddush fol. 72. 1. Chalah is Chalzon ãâã ãâã ãâã ãâã ãâã The Cities of the Medes are Tamdan and its fellows But there are some that say ãâã ãâã ãâã ãâã ãâã Nehvanad and its fellows What are these fellows Samuel saith The Towns ãâã ãâã ãâã ãâã ãâã Muschi ãâã ãâã ãâã ãâã ãâã Chushki and ãâã ãâã ãâã ãâã ãâã Romki Of the rendring ãâã ãâã ãâã ãâã ãâã Chalah although the Gemarists do not exactly agree among themselves one while interpreting it by ãâã ãâã ãâã ãâã ãâã Halvaoth another while by ãâã ãâã ãâã ãâã ãâã Chalzon yet they disagree not about the situation of the place when in both places they joyn it so Adiabene And in the place last cited they so apply those words of Daniel ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã And three ribs within his mouth Dan. VII 5. R. Jochanan interpreting are ãâã ãâã ãâã ãâã ãâã Chalzon ãâã ãâã ãâã ãâã ãâã and Adiabene ãâã ãâã ãâã ãâã ãâã and Nesibis I ask whether ãâã ãâã ãâã ãâã ãâã Chalzon be not illy written for ãâã ãâã ãâã ãâã ãâã Chalvaon by the likeness of the letters ãâã ãâã ãâã ãâã ãâã Vau and ãâã ãâã ãâã ãâã ãâã Zain which comes nearer to ãâã ãâã ãâã ãâã ãâã Halvaoth and both agree with ãâã ãâã ãâã ãâã ãâã Alvanis which was a City in Mesopotamia in Ptolomy in Degree ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 74. 15. ãâã ãâã ãâã ãâã ãâã 35. 20. a a a a a a Ptol. Tab. 4. Asiae de situ Mesopot In the same Author the River ãâã ãâã ãâã ãâã ãâã Chaboras bears the memory of Chabor and ãâã ãâã ãâã ãâã ãâã Chalcitis bears that of Chalach and ãâã ãâã ãâã ãâã ãâã Gauzanitis that of Gozan ãâã
tyranny in the one and the Jews malice and mischievousness in the other and upon the full view the Roman and the Jew conspiring together and becoming guilty of this horridest fact that ever was committed under the Sun the murthering of the Lord of life and glory Let us begin first with Pilate who stands first in mention in the Text as he stands representative of Rome whose authority he carried and whose Tyranny in this case he exercised Methinks there is hardly a more remarkable passage in the whole book of the Revelations then that Chap. XIII 2. The Dragon gave his power and seat and great authority unto the Beast Which in plain English is this The Devil gave his power and seat and great authority to Rome For that by the Dragon is meant the Devil there is none but grant and that by the Beast is meant Rome even Romanists themselves do not deny When you read that passage in S. Luke IV. 5 6. that the Devil shewed our Saviour all the Kingdoms of the World and the glory of them do you not presently conceive that he shewed him Rome her Empire and Glory For then where was the pomp and glory of the World but within that City and Empire And when you read that he said unto him All this power will I give thee and the glory of them do you not presently conceive that he offered to make him Caesar or Lord of that vast Empire if he would fall down and worship him And how pat do these words of his for that is delivered to me and to whomsoever I will I give them agree with these in the Revelations The Dragon gave his power and seat and great authority unto the beast It neither is nor indeed could be said so of the other Monarchies or Empires that had gone before It is not said the Dragon gave his power to the Babylonian Empire nor to the Persian nor Grecian nor Syrogrecian nor indeed could it be so truly and pertinently said so concerning them as concerning Rome For the Dragon had a business for Rome to do which the other neither did nor could do for him which was to put the Lord of life to death The old Serpent knew from of old that he was to bruise the heel of the seed of the woman that he was to compass the death of Messias and it was reserved to Rome and her power and tyranny to be the instrument of such an action and the Dragon gave his power seat and authority to that City for that purpose that it might do his business in murthering Christ and his members after him Pilate who carried with him the authority and commission of that City confessed him innocent and yet condemned him pleaded for him that he was not guilty and yet crucified him and that mainly upon the account of Rome and for her sake because forsooth there must be no King but Caesar or who was set up or kinged by Caesar. In Revel XI 8. where mention is made of slaying the two witnesses it is said their dead carcasses shall lie in the streets of that great City which spiritually is called Sodom and Egypt where also our Lord was crucified The last clause where also our Lord was crucified may seem to direct your eyes to Jerusalem but the title The great City which Chap. XVII ult is defined The great City which ruleth over the Kings of the Earth calls them back again to look at Rome as our Lords crucifier by whom that work must be done or not done at all for to such a tenour do the Jews tell Pilate in the Text when they say It is not lawful for us Before ever I should turn Romanist I must be satisfied in this scruple and question How comes the Jew and Jerusalem so cursed a Place and Nation for the murther of our Lord and the Romanist and Rome so blessed as to be the holy mother Church of all the World when that City and Nation had as deep and bloody a hand in the murther of the Saviour of the World as the other if not deeper I remember the story of one of the Grand Seigniors that when he had received a foul and base foil before a poor and contemptible Town Scodra if I mistake not the name for very rancour and vexation and that he might be whetting on himself continually to revenge he commanded him that waited nearest on him to be minding him continually with these words Remember Scodra May I be so bold as to hint such a memorandum to you against Rome As oft as you read or rehearse or hear rehearsed that article in our Creed He suffered under Pontius Pilate Remember Rome and that under that it was our Saviour suffered and the article minds you of so much and if it were not intended for such a memorandum had it not been enough to have said He suffered without any mention of Pontius Pilate at all Let us reason with the Romanist a little after the manner of his own Logick He argues thus Peter was at Rome and sat Bishop there and suffered martyrdom and died there Ergo Rome is the mother Church and head of all Churches We argue in like manner Pilate was at Jerusalem sat Judge there condemned and crucified the Lord of life there and that by the Power and Authority of Rome Ergo let Rome look to it how she clears her self of that fact and guiltiness And so I have done with the first party in mention in the Text Pilate and he invested with the Roman authority The other party are the Jews more peculiarly the Sanhedrin invested also wiââ the Jewish power and Representatives of the whole Nation How busie and active the Jews were in this bloody business needs no illustration of mine the Sacred pens of the Evangelists have done that abundantly Only I might speak to this circumstance and not impertinent question whether the Jews did not indeed think him to be the Messias and yet murthered him Pilate condemned him though he knew him innocent and did not they murther him though they knew him to be the very Christ Methinks that passage in the Parable of the husbandmen in the Vineyard speaks very fairly for the Affirmative Matth. XXI 38. When the husband men saw the Son they said this is the heir come let us kill him and let us seize on his inheritance They knew him to be the heir and yet they kill him nay they kill him because they know him to be the heir and that by killing him they shall get the inheritance It is said indeed they knew him not Act. XIII 27. which if you interpret that they knew not the dignity of his person and that he was God as well as man the Jews will not be perswaded of the Godhead of Messias to this day that does not deny but that they might take him for the Messias howsoever But I shall not dispute this case If they took him for Messias they thought he was not
praying no hearing no receiving Sacraments there nothing but praising lauding and celebrating God and that is the work of Saints and Angels to all Eternity Amen A SERMON PREACHED ON Novemb. v. MDCLXI DAN X. 21. And there is none that holdeth with me in these things but Michael your Prince THE words of an Angel and strange because of the singularity spoken of in them But one Angel and Michael to stand for the people of God Where are all the heavenly host in such a pinch At first sight the words are obscure we must clear them First by the Context Secondly by the thing it self In verse the second Daniel is mourning three weeks And the reason of it was because of the hindring the building of the Temple Ezra IV. 24. Then ceased the work of the house of God which is at Jerusalem So it ceased unto the second year of the raign of Darius King of Persia. It was hindred several years but it was only three weeks before Daniel had comfortable tidings of it That is called one and twenty days vers 13. But the Prince of the Kingdom of Persia withstood me one and twenty days By Prince of Persia some understand the tutelar Angel as if Angels fought with Angels but he means the King of Persia Artaxerxes So vers 20. Now will I return to fight with him Here observe Gods dispencing Daniels prayer must first make way for victory God intended good concerning his Temple and his People but gave not commission to the Angel Gabriel till Daniel had prayed and then he goes out Here a wheel on Earth moves the wheel in Heaven Such power hath the prayer of the faithful and such delight hath God in their prayers that he takes as it were the Watchword from them Where is Praying to Angels Had Daniel done so what would it have availed since this Angel had not yet his commission Well now he hath upon Daniels prayers I shall not question whether he had knowledge of his success before If I should say he had not it would be no Soloecism since the will of God is revealed to Angels not all at once but as they are to be employed And observe that in Mark XIII 32. Of that day and that hour knoweth no man no not the Angels which are in Heaven But I shall not insist on that Now he hath knowledge of the Will of God and his Commission to fight against the King of Persia. And here we may understand a parallel Phrase Judg. V. 20. They fought from Heaven the Stars in their courses fought against Sisera Angels are called Stars Job XXXVIII 7. When the morning Stars sang together and all the sons of God shouted for joy Well he goes to fight with the King of Persia but he goes alone None holdeth with me Where are the thousands of Angels There were many against Sisera and none here Is not the cause the same Jacob to have an army of Angels Gen. XXXII 2. and the whole people of God but one Where are they or where is their mind The meaning is not tending this way not but that the Angels are ready always to help and stand up for Gods people But the meaning is that God would do this work by himself Only Michael must do it by his Angel ãâã ãâã ãâã ãâã ãâã Not one either man or Angel must serve for this but Michael your Prince stands with me and that is enough That by Michael is meant Christ this very place evidenceth in that he is called your Prince For who is the Prince of the Church but Christ And Chap. XII 1. He is called the great Prince And in Revel XII mention is made of Michael and the Dragon that is Christ and Satan He is called the Archangel Jud. vers 9. And so 1 Thes. IV. 16. The Lord shall descend from Heaven with a shout with the voice of the Archangel Which elsewhere is expressed shall hear the voice of the Son of God Joh. V. 25. He is the Archangel in two respects either as the chief Angel or messenger that ever God employed or as Chief or head of the Angels As ãâã ãâã ãâã ãâã ãâã is a chief Priest or the Chief of Priests So that hence the meaning is clear I will go fight with the Prince of Persia and Michael or Christ is with me and so the work shall be done miraculously without any other strength for no other needeth In the words then may two things be Observed I. That Christ standeth for his people II. That if he stand for them no matter though there be no other As the Apostle speaks if he be with us who can be against us So may we say If he be with us no matter whether there be any other for us I might speak here of the Ministration of Angels But that I shall wave at present and fix upon this Doctrine That Christ sets himself against them that set themselves against Religion The truth of the Doctrine will appear here in the Text and in this days Commemoration The King of Persia thought he might do what he would with the Jews who were now his own people had information against them that their City had been rebellious and hurtful unto Kings and Provinces and thereupon forbad the building it Ezra IV. But yet Michael there Prince takes their part against the Prince of Persia. So they for our deliverance from whom this day is celebrated what sought they Who defeated them if Christ had not been on our side We need not particular proofs Look into the Scripture and into story who ever opposed Religion and prospered Christ is a stone to bruise his enemies to powder Now the reason of this is First Because Religion is Christs own child of his begetting and he will defend it He created it in the beginning and he will maintain it to the end Secondly Because opposing Religion is the highest wickedness Other wickedness may be of weakness or for the satisfaction of the flesh but this is the direct part of the Devil and direct opposition of Christ. Thirdly Because Christ delights in Religion He dwelt upon the Ark he walkt in the Candlesticks The zeal of thine house saith he hath eat me up And there are two things in Religion that makes him take this pleasure in it the one is that it glorifies him and the other that it tends to the saving of Souls Of this discourse we may make this Use. First To tremble to oppose Soul-saving Religion Secondly We may see the certain induring and continuance of it because Christ defends it And thirdly We may learn to what to ascribe our deliverance this day Not to us not to us but to thy Name give the glory In Scripture Gods gracious dealing with his people is ascribed to his mercy and to his Name And to that alone must the glory of this our deliverance be given also A SERMON PREACHED AT ELY Novemb. v. MDCLXIX REVEL XIII 2. And the Dragon gave him his
power and his seat and great authority IT is recorded of Hannibal that great Commander and Enemy of Rome that being but a Youth he put himself under an Oath before the Altar of maintaining a perpetual enmity against that City And he proved as big as his Word and Oath This day may justly call upon England to ingage in such a feud and hostility against the same City For on this day she proclaimed open feâd and hostility against England This day she shewed that her Doctrine and practise and Church is not to be reconciled to her Doctrine destruction her Practise murther her Charity cruelty her Piety barrels of powder In a word as Joab to David 2 Sam. XIX 6. Thou hast declared this day that thou regardest neither Princes nor Servants for this day I perceive that if Absalom had lived and we all had died this day then it had pleased thee well This day she declared that she regarded neither Princes nor Servants who this day may perceive that if Absalom had lived and we had all died if Popery might have lived though all England had perished she had liked it well and indeed that was her great desire and great design The day commemorates a Devilish plot and a Divine deliverance and the work of the day very sutable is as to render all our Praises and Thanksgivings possible to the Author of our Deliverance so to whet our detestation against the Author of such a Plot and Design To help on this latter I have chosen these words that I have read that out of them I may lay before you the picture of that City that fathered and fostered such a Plot and the sight of that may help on the former and set an edge upon our Thanksgivings when we see from whom and from what we were delivered The words that I have read I look upon as one of the most remarkable passages in this book which book hath not a few passages very remarkable That the Devil should give his seat and Authority and Power to Rome For that by the Dragon is meant the Devil there is none can doubt and that by the Beast spoken of here and whose story runs on through the greatest part of the Book is meant Rome needs not much proving for Romanists themselves do not deny it Before I proceed further I cannot but remember and mention two things which are recorded by Roman Historians themselves concerning their City I. They tell you that the proper Name of Rome was a great secret and that very few knew it and that it was not to be uttered And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name Our Apocalyptick doth not mention Rome by name in all this Book but truly he gives it its very proper and significant name one while calling it Babylon Chap. XVII 18. Another while Egypt and Sodom Chap. XI 8. And what qualities of Babylon Egypt and Sodom were every one very well knows II. Those Historians tell you that whereas it was commonly known under what Tutelar God or Deity other Cities were some under Mars some under Jupiter some under Hercules it was utterly unknown who was the Tutelar God of Rome Our Apocalyptick here resolved that scruple he tells you who is the Patron and Deity of that City under whose Tutelage and Guardianship it is viz. of the Dragon the old Serpent the Devil who gives his seat and power and great authority to it For that Rome is meant here and all along through divers Chapters forward is not only the consent and opinion of antient Fathers not only of Protestants but the very Romanists themselves grant it if you will but grant the distinction twixt Imperial and Papal Heathen and Christian. And indeed our Apostle hath so plainly charactered it that it cannot be denied that he means that City In Chap. XVII 9. He telleth that the Scarlet where that is drunk with the blood of the Saints sitteth on seven Mountains which is the very character of Rome in her own Poets and Historians and they reckon the seven Mountains by name on which the City stood and at vers 18. he saith The whore which thou sawest is that great City which reigneth over the Kings of the Earth Now he is a meer stranger to History that knoweth not that Rome when John wrote this Revelation ruled all Kings and Kingdoms and even any one may gather so much from Luke II. 1. where it is said There went out a Decree from Cesar Augustus that all the World should be taxed meaning only the Roman Empire which is reputed there as ruling and spreading over all the World Divers more demonstrations might be given but they need not since Papists themselves cannot but grant it So that the subject of the matter in the Text thus understood yields us this clear Doctrine and Demonstration That Rome is the Devils seat his Deputy and Vicegerent one that the Devil hath invested in his own Throne and Power and set it as Vice-Devil upon Earth And can any good thing come out of such a Nazareth as this It is no wonder if sire and gunpowder mischief and destruction come from this City when it is as it were the Deputy-Hell that the Devil hath constituted on Earth to act his authority and power Glorious things are spoken of the City of God Psal. LXXXVI 3. But what things are to be spoken of the City of the Devil I shall not fetch colours any where from abroad to paint out its blackness though Histories relate infinitely horrid actions of it as black as Hell I shall only use those colours that are afforded by the Scripture and take my discourse only from within the compass of that When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them do you not presently conceive that he shewed him Rome and her dominion and glory For there was no glory and pomp on Earth then comparable to her glory and pomp And when you read that he said All these will I give thee if thou wilt fall down c. that he offered to make him Cesar And when he saith For that is mine and to whomsoever I will I give it how agreeable is it with the Text that that seat authority and power was the Dragons but he gave it to that Beast It is not so said of the other Monarchies that had gone before It is not so said of Babylon Greece c. that the Devil gave them their Power and Authority as it is said of Rome in this place nor indeed could it so properly be said of them as I shall observe afterward And here I doubt the fift Monarchy Man is foully mistaken in his reckoning when he accounts the fift Monarchy to be the Kingdom of Christ whereas indeed the fift Monarchy was this Kingdom of the Devil In the second and seventh Chapter of Daniel you read of the four Monarchies
sin should never be changed the contents of the Flesh and the World should never have an end And how sadly and miserably do we feel the contrary to our eternal sorrow Oh! Satan thou hast deceived us and we have been deceived thou hast proved stronger than we and hast undone us For indeed Satans strength lies in his Cosenage cut but these locks of his like Sampsons and he is weak and can do little Satan with all his strength and power cannot force any man to sin and therefore his way is to cheat them to sin If Satan could force any soul to sin all souls must go to Hell and no flesh should be saved for he would spare none but since he cannot force and compel the Will he cheats and cosens the Understanding and so perswades the Will The subtil Serpent winds into the Will and Consent by deceiving the Fancy and Intellect as the Apostle speaks of sin Rom. VII 11. Sin deceived me and so slew me Satan deceives and so destroies How he does insinuate and inject his deceit and illusions upon the minds of men how he strikes fire that the tinder of the soul may take some kindling is not so easie for discovery as it is sad in experience It is a depth of Satan hard to be known as to his managing of it but too well known in the effect and operation I shall not therefore trouble you with any discourse upon that subject though something might be said about it both from Philosophy and Divinity II. It is a Masterpiece of his cheating to cheat men in matter of Religion To deceive the Nations with a false Religion instead of a true as he did the Heathen before he was bound and as he hath done the greatest part of the World with Popery and Mahumetism since he was let loose As it is the great work of Christ to propagate the truth and to promote the Gospel which is the great Truth of God and Mystery of Salvation so Satan makes it his business to sow tares among the wheat to corrupt the truth as much as possible and to muddy the wholsom waters of Religion of which the Sheep of Christ should drink as much as he can that no man may drink but durt and puddle As he himself abode not in the truth Joh. VIII so he cannot abide that men should abide in it if he can prevent it In 2 Cor. IV. 4. The God of this World blindeth mens minds that the brightness of the Gospel of the Glory of Christ should not shine to them The Devil plays not the small game of cheating men of their mony of their lands and worldly interests as men cheat one another but of their Religion of the soundness of truth of solid and wholesom principles Whence else such Idolatrous principles among the Heathen such damnable traditions among the Jews such cursed heresies among Christians The enemy hath done this who cannot abide the fair growing of the Wheat but if possible he will choke it with Tares Do you not hear of Doctrines of Devils 1 Tim. IV. 1. and of damnable heresies 2 Pet. II. 1. T is the Devils damnable plot and design to destroy men by their very principles of Religion to poyson the fountains out of which they should drink wholsom water that they drink death and damnation where they should drink wholsom refreshing It is a cheat too sad when the Devil cosens men to the hurt of their souls by their chusing and using things for their bodies outward condition but it is a Mastery of his delusions when he cheats them in matters and principles of Religion which they chuse and use for their souls T is a great and a sad mastery of his when he brings men to sin out of the very principles of their Religion to establish mischief by a Law As the vilest Act that ever was committed in the World viz. the crucifying the Lord of life the Jews did it out of the very Principles of their traditional Religion which ingaged them not to endure such a Messias And the horrid fact that this day commemorates which even amazeth all stories and the like to which no Age or Nation can produce or parallel they did it out of the very principles of their Religion their Faith being Faction and their Religion Rebellion as our Churches have many a time heard that character of them It is not a trifling business for men to take up principles and practises in Religion out of fancy and humor and self conceit though that hath been very much in fashion in our days It is Satans masterpiece of Policy to make men forsake the Waters of Siloam that run softly and to dig themselves Cisterns that will hold no water and so to perish for thirst Is it not a desperate cheat of Satan that men should out of principles of Religion refuse the publick Ministry out of principles of Religion should rant and become Atheists out of principles of Religion should do as they were about to have done by us this day to destroy those that are not of the same principles and Religion A sad thing when that which should be a mans balm becomes poison and those things which should have been for his greatest good should turn to his greatest evil when his principles of Religion become his greatest ruine Surely a very powerful cheat of Satan is there when men chuse darkness to be their light poison their diet and doctrines of Devils to be their way of Salvation I shall only mind you of the Apostles counsel 1 Joh. IV. 1. Beloved believe not every spirit but try the Spirits whether they are of God for many false Prophets are come into the World And that of another Apostle Prove all things and hold that which is good And Be not led away with every Doctrine The present occasion calls upon us to remember what men seduced by Satan would have done to us and what the God of truth and mercy hath done for us and we cannot better do either than with reflection upon Religion The Text before us tells us that Satan deceives all he can and musters an Army of those that he hath deceived to fight against those that will not be deceived For ask that Army why do you fight against the Camp of the Saints and why do you besiege the beloved City And what answer in the World can they give but this Because they will not be deceived by Satan as we are And ask our Gunpowder Plotters Why do you go about to destroy King Parliament and Nation What quarrel have you against them that you would bring so horrid a ruin upon them What wrong have they done you that you will take so severe and cruel a revenge Why they will not be as we are blind as we are blind befooled and deceived as we are befooled and deceived A sad case that a Nation must be destroyed because it will not be cheated by Satan because it will not put
come down She is above and yet she is beneath much as the case was at Mount Sinai there was a Tabernacle above the heavenly pattern on the top of the Mount and there was a Tabernacle beneath the material building and fabrick at the foot Jerusalem that is above intimating that it is not a material building but a spiritual that the Builder is not man but God and yet that Jerusalem is come down and is also here below because it is among men and consists of men Men as lively stones being built up into a spiritual house and building as it is 1 Pet. II. 5. Most commonly in this book of the Revelations she is called by the very name of Heaven it self that where you read Heaven you must understand the Church partly because she is the only Heaven that is upon Earth partly because of the presence of God in the midst of her as in Heaven and partly because of the holy and heavenly things that are in her and partly because she is the gate of Heaven and the only passage whereby to come thither Upon all which accounts together it is no wonder that she carries the name of the heavenly Jerusalem the holy City and the holy City that came down from God And let this suffice to be spoken concerning the meaning of the New Jerusalem or what it is viz. the Gospel Church The great question and dispute is where it is And whereas our Apocalyptick saw it coming down from Heaven the great inquiry is where it lighted pitched and took its station Where is the house of the Prince and where is this City of the great King Where is the true Church this new Jerusalem The finding where it is not will be some direction how to seek it where it is and let us begin there first I. First therefore Let me say in this case much like what was said of old by the Historian concerning the City Samnium You may look for Samnium there where Samnium stood and cannot find it If you look for the new Jerusalem there where the old Jerusalem stood you will not find it there though the Jew would have you to look no where else and have it to be found no where else It is well known what the conception and expectation of that Nation is in this point how they look for a most stately Jerusalem to be built where the old one stood for a pompous Kingdom setled in the Land of Canaan sutable to such a City and for a pompous Messias riding in the midst of both with stateliness sutable to both I shall say no more to this opinion but briefly only this for it is not worth speaking much unto That this opinion helped forward the murther of the true Messias when he came among them And I much wonder whether the opinion that produced so bad an effect then can come to any good effect at any time Because our Saviour Poor Jesus did not bring so much pomp and gallantry with him as that opinion expecteded he was looked upon by them as a false Messias and under that notion they made him suffer And it is more than suspitious that such an opinion can prove good solid and succesful never that proved so very fatal and mischievous then It is true indeed that the Prophet Ezekiel doth delineate his visionary Jerusalem as seated in the very place where the old had been for indeed there was then a Jerusalem to be built there as it was after the return out of captivity But whosoever shall take measure of the dimensions that he giveth to his City in space and compass will find it to come near if not to equal the space and compass of the whole Land of Canaan And this Apocalyptick the best interpreter of that Prophet measuring his square new Jerusalem at vers 16. of this Chapter finds it to be twelve thousand furlongs or fifteen hundred miles upon every side of the square six thousand miles about and the wall about it also fifteen hundred miles high The wall of Salvation Esa. XXVI 1. So that these things considered a mystical or spiritual sense is enforced here and for a literal one there is left little or no room at all And we must look for the new Jerusalem somewhere else then where the old one stood for there is not room for it Where then shall we seek next since we cannot find it there Here II. I cannot but remember the story in 2 Kings VI. The Syrians are seeking Elisha at Dothan and he strikes them blind and this is not the way says he this is not the City but follow me and I will bring you to the man whom ye seek and he brought them to Samaria We are seeking the new Jerusalem and there are those that will tell you but you must let them blindfold you the first that you of London we of England are out of the way if we look for any new Jerusalem any true Church here among us but follow them and they will lead you where it is and they will bring you to Rome A place where I should as little seek for the new Jerusalem as I should have sought for the old Jerusalem in Samaria or as I should have sought for true worshippers and the place of true worship at Sichem and mount Gerizim When they pretend to lead you to the new Jerusalem and bring you to Rome they could hardly lead you to any place under Heaven more unlikely where to find the new Jerusalem then there Our Divines in their writings have evidenced this abundantly and I shall not trouble you with rehearsing any thing they have spoken I shall only lay these four Scriptural considerations before you easie to understand and carry away and even out of them let any impartial judgment censure and determine in this case And first Two concerning the place and City And then two concerning the Church and Religion I. Concerning the Place and City First As the new Jerusalem is never mentioned in Scripture but with an honourable and noble character so Rome on the contrary is never spoken of under any name or title but with a character as black and dismal One Memoir only excepted which is in her story as Abijah was in the family of Jeroboam 1 King XIV 13. the only one there in whom was found any thing that was good And that is that there was once a Church there whose faith was renounedly spoken of through the whole world Rom. I. 8. There was so indeed and there could not be an Antichristian Church there unless there had been a Christian Church there first since There must be a falling away first that the man of sin might be revealed 2 Thes. II. 3. The first mention that you have of Rome in Scripture is in Numb XXIV 24. under the name of Chittim and there it is branded for the great oppressor and afflicter of Nations and it is finally doomed to perish for ever Secondly
You have mention of her armies Dan. IX ult but with this brand upon them that they are called The abominable army that maketh desolate there styled by their Vulgar Latine as in Matth. XXIV the abomination of desolation But thirdly That which tops up all is that she is called Babylon in this Book of the Revelations and described there as she is For that by Babylon is meant Rome the Romanists themselves will readily grant you if you will grant them the distinction of Rome Pagan and Christian Imperial and Pontifical And the last verse of Chap. XVII puts the matter out of all doubt where it says that the Woman the scarlet Whore which thou sawest is the great City which reigneth over the Kings of the Earth Upon which every one that is acquainted with the Rome-history must needs conclude that no City can there be understood like the City Rome Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever to look for the holy City among the abominable armies and to look for Sion the City of God in Babylon that Mother of Harlots and abominations of the Earth Secondly Whereas old Jerusalem and the Jewish Nation incurred so great a curse and guilt for the murther of the Lord of life as we all know it did it requireth very cogent arguments to prove that Rome that had a hand as deep in that murther should obtain so great a blessing and happiness on the contrary as to be the only Church in the World and the Mother of all Churches There is no Christian but knoweth how deep a hand Jerusalem had in that horrid fact and he knoweth but little that knoweth not that Pontius Pilate was Deputy for Rome there and how deeply also he was ingaged in it as her Deputy And so much be spoken concerning the very Place and how unlikely it is to find the new Jerusalem there How improper it is to imagine that that should be the City of God of which God himself in his Word speaks not one good Word but evil to imagine that he should choose that of all Cities for his dearest spouse that of all Cities had the deepest hand in the murther of his dear Son II. Concerning their Church and Religion If these men that pretend to lead men to the new Jerusalem and lead them to Rome would but speak out and plain and tell them that they will lead them to the old Jerusalem and so lead them to Rome they speak something likely For what is the Church and Religion of Rome but in a manner that of old Jerusalem translated out of Judaick into Roman and transplanted out of Palestina into Italy And there is hardly an easier or a clearer way to discover that she is not the new Jerusalem then by comparing her with the old as God doth most clearly discover the Jerusalem then being Ezek. XXIII by comparing her with Samaria and Sodom divers hours would scarce serve to observe the parallel in all particulars and punctually to compare the Transcript with the Original I shall only and briefly hint two things to you to that purpose And First Let me begin with that distinction that the Jews have in their writings once and again of the Mosaick Law and the Judaick Law or the Law of Moses and the Law of the Jews And they will tell you such and such things are transgressions of the Mosaick Law and such and such are transgressions of the Judaick Law And as they themselves do make the distinction so they themselves did cause the distinction What they mean by the Mosaick Law we all understand and by their Judaick Law they mean their Traditional Law which they call the Law unwritten While they kept to the Law of Moses for a rule of faith and life as they did under the first Temple they did well in point of Doctrine and no heresie and heterodoxy tainted them but when they received and drank in Traditions as they did under the second Temple they drank in their own bane and poison There is in Scripture frequent mention of the last days and the last times by which is meant most commonly the last days of old Jerusalem and of the Jewish oeconomy when they were now drawing toward their dissolution But from what date or time to begin her last days may be some question If you date them from the time she first received and entertained her traditions you do but fit the calculation to the nature of the thing calculated For then did she fall into the consumption and disease that brought her to her grave then did she catch that infection and plague that never left her but grew upon her till it made her breath her last in a fatal end Traditions spoiled her Religion and brought her to worship God in vain teaching for Doctrines the commandments of men Matth. XV. 9. Traditions spoiled her manners and trained her up in a vain conversation received by tradition from the Fathers 1 Pet. I. 18. In a word Traditions as they made the Law so they made the Gospel of no effect and the doctrine of Christ the death of Christ the belief in Christ to be but needless business and things to no purpose Nay Traditions leavened them to hate the Gospel to murther Christ and to persecute his Disciples For by the principles of their Traditions they could do no less than all these Now surely Jerusalem that is above is above this infection and the new holy City certainly brought no such infection from Heaven nor was tainted with this contagion which was the death of the old as a Priest in Israel could hardly be infected with Leprosie But you may see the tokens upon the Church of Rome very thick traditions upon traditions some of so like stamp to those of old Jerusalem that you can hardly know them asunder but all of the like effect and consequence that they make the Gospel of none effect as those did the Law and causing men to worship God in vain while they are taught for Doctrines the commandments of men How great a part of their Religion is nothing else but the commandments of men and other Traditions and how great a part of their Church is built upon nothing else The very chief corner stone in all their fabrick is of no better substance and solidity viz. that S. Peter was Bishop there and there was martyred when the Scripture and reason gives a far fairer probability that he was Apostle to the circumcision in Babylonia and there ended his days Secondly You would hardly think that there was a worse brood in the old Jerusalem than those that we have spoken of the men so infected with the Plague and with a Frenzy with it of traditions And yet I can name you a worse and that was those that had forsaken their Judaism and entertained and embraced the Gospel but at last apostatized from it and revolted to their old
Pag. 366 Abila Lysaniae so called because it had been a City in the Tetrarchy of Lysanias was in Câlo-Syria and had Longit. 68. 40. Lat. 33. 40. according to Ptolomy v. II. p. 367 Abilene was a Province in Syria and so called from the City of Abila This word soundeth so near to the word Havilab Gen. 10. 7. that it may well be supposed to have descended from it and the name of the place from that son of Chush that with his Brethren plant â in Arabia or thereabout v. I. p. 452 453 Abel-bethmaachah a Town in the Upper Galilee not far from Dan or Caesarea v. I. p. 623. v. II. p. 367 Abel-meholah in Manasseh on this side Jordan 1 King 4. 12. ten miles from Bethshan where dwelt Elisha the Prophet Hieron v. II. p. 367 Abel-shittim where the Israelites pitch'd their Tents immediately before and not as is in the English after they pass'd the River Jordan This place Josephus calls Abila and saith is in Peraea threescore Furlongs or seven Miles and half from Jordan and say the Jews from Beth-Jeshimoth twelve Miles v. II. p. 46 367. Acharabon a Rock in the Upper Galilee Josephus v. II. p. 57 Achor Valley so called from Achan who is also called Achar 1 Chron. 27. because he troubled Israel Josh. 7. The Maps of Canaan do most of them lay this Valley and Sichem at a great distance but if it be observed it s not improbable that the Valley runs betwixt Gerizim and Ebal Josephus speaks of the Great Valley of Samaria Vol. I. Pag. 596 Achzib vid. Chezib Acrabatena Acrabatta A Mountainous Region North of Samaria and say the Jews a days journy from Jerusalem v. II. p. 16 50 52 320. Adam a City in Peraea over against Jericho a little removed from Jordan was the Center where the Waters of Jordan parted and the Station of the Ark Psal. 88. 60. It was twelve Miles say the Jews from Zaretan vid. Zaretan v. I. p. 40. v. II. p. 82. Adiabene the same with Habor 2 Kings 17. 6. say the Talmudists a Country of noted fame in Assyria and so called from the River Adiab v. II. p. 800 801 Adida There were several places of that name as Adida in the Valley Adida in the Mountain under which lay the Plains of Judea Adida in Galilee before the Great Plain perhaps the same with Adida in Sephel Adida not far from Jordan as we have it in Josephus v. II. p. 326 327 Ador. A City of Idumea Joseph v. II. p. 4. Adullam Cave whither David betook himself when he escaped from Gath and where he composed the 142 Psalm it was in the Tribe of Judah Hieron v. II. p. 57 Aenon Vide Enon Ai Hai In the Tribe of Benjamin on the East of Bethel Gen. 12. 8. Josh. 8 9 c. and not far from Bethaven v. II. p. 20 Aiath within the jurisdiction of Juda and in the Tribe Benjamin lying betwixt Samaria and Jerusalem Isa. 10. v. I. p. 104 Aila Elath in the utmost Borders of Palestine joyned to the South Desert and the Red Sea whence Men Sail out of Egypt into India and thence into Egypt where was the Roman Legion called Decima saith St. Hieron and was under the disposition of the Duke of Palestine saith the Notitia but it should rather seem that it was Elath in the South of Juda the other being far distant where there was a Duke of Arabia in which Elath at the Red Sea was as well as of Palestine v. II p. 320 Alexandria or Amon-Min-Na a City in Egypt at the Canobick Mouth of the River Nilus where was in after-ages a vast number of the Jews where they had many Synagogues with a Cathedral in which were seventy Stalls as they report and afterward a Temple built by Onias It s probable that Joseph and Mary came hither with our Saviour v. I. p. 205. v. II. p. 111 681 Alsadamus A Hill under which lived the Trachonite-Arabians Joseph v. II. p. 364 Amalek near the Wilderness of Zin 'twixt Edom and Egypt v. I. p. 27 63. Amanah Vid. Hor and Kirmion Ammaus Vid. Chamath Ammon A Country East of Jordan the chief City of which was Rabbah v. I. p. 62 63. Amorites Mountain Deut. 1. 19 20. took its beginning from Kadesh-Barnea the Southern Border of the Land of Israel and ran forward into Judea beyond Hebron the name only changed into The Hill-Country of Judea So much mistaken are Adricomius and others that bring it almost from the Red Sea v. II. p. 11 12 Ampeloessa A City near to Libanus and a Decapolitan Plin. v. I. p. 314 Anthedon A Town betwixt Rhinocorura and Gaza Plin. v. II. p. 10 Anti-Libanus Vid. Libanus Antioch There are two Cities of that name the one in Pisidia a Province of the Lesser Asia otherwise called Caesarea the other in Syria once the Head of the Syro-Graecian Empire afterward the Seat of the Roman Governor There the Disciples of Christ were first call'd Christians Of old it was called Hamath but afterward Antioch from Antiochus as bloody a Persecutor of the Church and Truth as ever Israel had Vol. I. Pag. 286. v. II. p. 688 Antipatris Act. 23. 31. is called by some Capharsalama by Josephus Capharzaba but when rebuilt by Herod was named Antipatris in memory of his Father Antipater It was situated in the best Plain of his Kingdom rich in Springs and Woods and was from Joppa 150 Furlongs that is eighteen miles in the way from Jerusasalem to the West part of Galilee and far from the place that is usually assigned to it in the Maps which is in the middle of Samaria The Jews oppose Antipatris and Gebath that is East and West as the Sacred Writings do Dan and Beersheba North and South Ptolomy makes it to be Long. 66. 20. Lat. 32. 0. v. I. p. 55 56. v. II. p. 372 Apamia There were say the Jews two Apamia's one the Upper and another the Lower In one were Jews of pure Blood in the other not And between them was the space of 4000 Paces Apamia saith Pliny was in Coelo-Syria and had the River Marsyas running betwixt It was otherwise called Sepham and was the utmost Coast of the Land of Israel North and North-East v. II. p. 328 496 505 800 Apamia Sea Is said by the Jews to be one of the seven Seas that compass the Land of Israel and which the Talmudists say is the Sea of Chamats making Chamats and Apamia convertible but that is a mistake Vid. Chamats v. II. p. 5 63 328 Apheck There are three Cities of that name in Scripture one in the Tribe of Aser Josh. 19. 30. the other in Juda 1 Sam. 4. 1 c. the third in Syria 1 Kings 20. 30. the Wall of which last fell upon the Syrians and killed 27000. v. I. p. 83 Appii Forum A place in Italy about 50 miles from Rome and in the way thence to Rhegium v. I. p. 322 Ar A City in Moab situated upon the
River Arnon v. I. p. 36 Arabia is of large extent reaching from Euphrates to Egypt and is divided into three parts viz. Arabia Deserta Petraea and Foelix Arabia Deserta is full East of Judea and the Inhabitants thereof are in Scripture constantly called Men of the East Gen. 25. 6. Judg. 6. 3 c. Petraea so called from the City Petra or the rockiness of it reaches from thence to Egypt dividing Judea from Egypt saith Pliny Foelix is contained betwixt the Persian Gulph and the Red Sea and is divided from Petraea by the Black Mountains Ptol. v. I. p. 437. v. II. p. 9 352 501 Arad Vid. Ascalon Aram. Vid. Syria Ararat Mountains in Armenia Hieron upon one of which the Ark rested v. I. p. 8 Arbel A City of Galilee betwixt Zipporis and Tiberias It is also the name of a Valley perhaps adjoyning thereunto Joseph v. II. p. 77 80 Arca A Town in the Midland Phaenicia that gave name to a Tetrarchy saith Pliny at Libanus Borcard saith That the strong Hold Arachus built by Aracheus Son of Canaan is on or rather between the Borders of Libanus and Anti-Libanus From hence were the People called Arkites v. II. p. 312 314 328 Argob Vid. Trachone Arimathea Vid. Ramah Arnon Was a River or several Streams that divided the Land of Israel from Moab It was a Watry Country v. I. p. 36. v. II. p. 501 Arvadites A People in the North part of Canaan seated in Arad and Antarad call'd by Jonathan Lutasites perhaps from Latavin a place in Phaenicia mentioned in the Notitia v. II. p. 328 Arumah A City of which there is frequent mention in the Talmudical Writers distant from Caphar Shichin Four thousand Cubits and not far from Caphar Hananiah Vol. II. Pag. 58. Asamon A mountain in the middle of Galilee over against Sippor Joseph v. II. p. 76 Ascalon Gerar or Arad stood in the Country that was from thence called Gerariku and was in the Tribe of Judah though possess'd by the Philistines It was from Jerusalem 520 Furlongs or 65 Miles from Azotus 24 or 25 Miles from Gaza ten saith Mr. Sandys or as Antoninus 16 Miles from the River of Egypt 54 Miles from Eleutheropolis 24 Miles from Jamnia 20 Miles It was a place say the Jews much given to poysoning and South from thence was accounted Ethnick Land Vol. I. Pag. 44. V. II. P. 4 14 322. 681. There was also another Ascalon called The New which was built by Ezra and was 4 Parsae or 16 Miles from the Old and sixteen nearer Jerusalem than the Old saith Benjam Tudelensis v. II. p. 14 322 Asher Tribe was in Galilee and did extend it self from North to South even from Carmel to Sidon and Lebanon and lay betwixt Nephtoli running along with it in length and the Coasts of Tyre and Sydon or the Great Sea It abounded in Corn and Metallick Mines v. I. p. 21 431. v. II. p. 21 59 60 88 Ashteroth Karnaim called in the Samaritan Copy Aphinith Karaniah was in the Kingdom of Bashan the larger Region being called Astaroth and Karnaaim is added in a distinguishing sence Deut. 1. 4. The Jews say Ashtaroth Karnaim were two great Mountains with a Vally between by reason of the height of which the Sun never shone upon the Vally v. II. p. 363 Assyria or Kir divided from Mesopotamia by the River Tigris is improperly made the first of the four Monarchies v. I. p. 108 114 Athens the Metropolis of Attica where was a famous University a Synagogue of the Jews and the great Court of Areopagus v. I. p. 295 Athone in Joseph A City belonging to Aretas the Arabian King and seems to be the same with Thoana in Ptolomy which he placeth in Long. 67 30. Lat. 30 30. v. II. p. 502 Atolin or Hatolin famous in the Gemarists for the best Wine v. II. p. 50 Avites Region called in Scripture Hazerim Deut. 2. 23. and sometimes Shur and in the Eastern Interpreters Raphia This Country lay betwixt the River of Egypt and Gaza 44 Miles was part of New Idumea v. II. p. 4 292 Aulon A City of Moab Joseph v. II. p. 316 Auranitis or Abranitis is in the extreme Parts of the Land North and is so called from the Mountain Hauran there situated also vid. Hauran II. 361 365 366 Azem A Town whose Houses were in Judah but the Fields in Dan. v. II. p. 42 Azotus or Ashdod was taken from Judah and given to Dan. Bonfrer It was 270 Furlongs or 34 Miles from Gaza 24 Miles from Ascalon and two Miles from Jamnia Probably the Language there spoke was Arabick v. I. p. 108. v. II. p. 14 504 681. B. BAale Vid. Kiriath Jearim Baal-Shalishah 1 Sam. 9. 4. The Targum reads it The Land of the South the reason of which is given by the Gemarists because there was no Country throughout the Land of Israel where the Fruits of the Earth were so forward as in Baal-Shalishah Now such a Country they call Southern Fields It was not far from Mount Tabor Vol. II. Pag. 498 Babylon or Babel so called from the Confusion of Tongues It s also called The Desert of the Sea Isa. 21. 1. and in the Samaritan Version Lilâk It s in Scripture said to lye North of Canaan and was situated on Euphrates Vol. I Pag. 9 112 11â Babylon was also say the Jews the name of a Region that extended it self from the River Azek or perhaps Azochis in Pliny to the River Juani or Joani perhaps Oenania in Amm. Marcellinus and above Diglath or Tigris unto Bagdaal and Avana and the lower Apamia and unto Acra Tulbankâna or Thelbelcane which Ptol. placeth Long. 78 30. Lat. 35. 30 Indeed by babylon the Jews understand all those Countries unto which the Babylonian Captivity was carried not only Chaldea but Mesopotamia also and Assyria and do say of them Whââ soever dwells in Babylon is as though he dwelt in the Land of Israel and is reputed as clean There and in Egypt was in after-times the greatest number of Jews and it had of them three famous Academies viz. Nehardea Soâiah and Pombeditha v. I. p. 874. v. II. p. 365 505 681 798 800 874 Bahurim called also Alemeth and Almon both Bahurim and Alemeth sound as much as young Men was a Levitical Town in the Tribe of Benjamin and close by Jordan v. I. p. 66. v. II. p. 42 Bambyce called also Hierapâlis and by the Syrians Magog in the Tetrarchy of the Nazarins in Coelo-Syria Plin. v. II. p. 496 Bamoth-baal A City in the Plain of Peraea v. II. p. 81 Barchaim A place famous for Wheat near Jerusalem say the Jews v. II. p. 50 Basan Was first inhabited by the Rephaim and afterward was the Kingdom of Og. The name was afterward changed into Batanaea the Syrians changing S into T. It formerly contained Gamalis Gaulonis Batanaea and Trachonitis but afterward it was more especially applied to the South part of it and so it lay betwixt Galilee West and Trachonitis
place it too remote from thence v. II. p. 71 Beth-Nimrah A City in the Vale of Peraea famous for Waters called the Waters of Nimrin Isa. 15. 6. Josephus saith There spring out near this place certain Fountains of hot Water v. II. p. 81 501 Beth-phage So called from the word Phagi which denotes Green Figs a Fruit that place was famous for it was not a Town far upon Olivet as the Maps generally do shew but a Tract which beginning at the Foot of Mount Olivet ran forward for 2000 paces where it joyned to that of Bethany and being so near Jerusalem gave the name of Bethphage to the uttermost part or street of it within the Wall and was accounted as Jerusalem it self in respect of all Priviledges v. I. p. 252 v. II. p. 36 37 304 Beth-Rimmah A place in the Hilly-Country probably of Ephraim famous for excellent Wine v. II. p. 50 Beth-saida signifies the place of Hunting and it seemeth to be so called because it stood in a place where was store of Deer as Gen. 49. 21. Nephthali shall abound in Venison And Bethsaida stood either in or very near that Tribe Our Author at first thought it to be on that side the Lake of Genesareth But in his after-writings he placeth it East of the Lake of Genesareth in Batanea and the lower Gaulonitis at the beginning of the Mountainous Country and North of Hippo. Philip rebuilt it and gave it the name Julia in honor to the Emperors Daughter v. I. p. 35 533. v. II. p. 83 197 309 Bethsaida-wilderness A little North of Bethsaida and near a Creek of the Sea of Gennesareth v. II. p. 197 Beth-shaaraim There the Sanhedrim sat before it removed to Tsippor Here was buried Rabbi Judah the Holy say the Jews though he taught at Tsippor v. II. p. 74 249 Bethshan Of this there is frequent mention in Scripture Josh. 17. 11. Judg. 1. 27. It was by the Heathens called sometime Nysa from Bacchus's Nurse that was buried there saith Pliny and Scythopolis because the Scythians planted there or perhaps from Succoth It was in the Lot of Manasseh and the furthest bounds of it Northward Jud. 1. 27. It was situated below the Lake of Genesareth toward the Dead Sea half a League from Jordan near to Zartanah 1 King 4. 12. and almost over against Succoth And yet our Author elsewhere placeth Tiberias there and saith that Bethshan was 120 Furlongs or 15 Miles from Tiberias the whole Lake being between them which is an hundred Furlongs in length and there it s placed in the Map Its said 2 Macab 12 29. to be 600 Furlongs or 75 Miles from Jerusalem This was a noble City of the Syro-Graecians and one of Decapolis inhabited in later times by Gentiles for the most part It was placed at the entrance into a great Valley or Plain and so delightful that the Jews say If Paradise âe in the Land of Israel Beth-shean is the Gate of it Hereabout was a common passage over Jordan from Manasseh Samaria and the lower Galilee to Peraea Scythopolis is also taken for the whole Jurisdiction belonging to that City which was not only within the Confines of Manasseh but extended it self beyond Jordan even to Peraea so that part of the Country was on this side and parton that Vol. II. Pag. 56 68 82 314 315 493 Beth-shemesh A City in the Tribe of Issachar and toward the utmost coast North. Josh. 19. 22. There were two others of that name the one in Juda 2 Kings 14. 11. the other in Nephtali Josh. 19. 38. v. II. p. 498 Bezer In the Tribe of Reuben Josh. 20. 8. v. II. p. 81 Biram A great Fountain and one of the three that remained after the Deluge say the Jews v. II. p. 69. Biram Vid. Beth-Baltin Bitter or Betar called Beth-Tar or The house of Spies It may be questioned whether it be the Betarus in Antoninus between Caesarea and Diospolis on the Sea-coast or Beâaris in Josephus which he placeth in the South of Judaea Eusebius calls it Betheka and saith it was not far from Jerusalem which Baronius boldly Translateth Bethlehem Bitter is placed by the Jews in the Valley Jadaim and some of them say it was a mile others forty miles from the Sea It is notorious amongst them for the vast destruction of the Jews there 52 or 55 years after the destruction of the Temple in the Insurrection of Ben-Coziba or Ben-Cozba v. I. p. 366 367 349 v. II. p. 48 49 81 323 Bochin A place near Bethel and so called because the people wept there Judg. 2. 1. v. I. p. 45 Bosor or Bosorra A strong City in Gilead 1 Mac. 5. 26 27. the Bound of Trachonitis in the Confines of Peraea v. II. p. 81 82 364 Bozra in Edom Isa. 63. 1. v. II. p. 82 83. C. CAdesh-Barnea was before called Rithmah Numb 33. 18. compared with Numb 12. 16. and 13. 26. perhaps from the Juniper-Trees that grew there as 1 Kings 19. 4. but afterward it was named Cadesh because the Lord was there Sanctified upon the people that murmured upon the return of the Spies Num. 13. 26. 20. 13. 32. 8. Deut. 3. 19. And Barnea or The wandring Son because here was the Decree made of their long wandring in the Wilderness by many Stations till they came hither and not to another Cadesh as some would have it again some 37 or 38 years after It was also called Meribah Numb 28. 13. Ezek. 47. 19 c. It was called by the Rabbins Rekam and by the Arabians Cawatha from Kawa which signifies an Out-cry And was situated in the desert of Zin and Paran Numb 12. 16. and 20. 1. in the very Southern Bounds of the Land Numb 34. 4. and near unto Edom Numb 20. 16. v. I. p. 35 38. v. II. p. 8 9 325 Cadmonites originally Canaanites and one of the ten though not of the seven Nations the Jews say they are to possess So called perhaps from Cadman a Person of Renown in the Family if not from their Antiquity or rather from their habitation Eastward which was about those parts that afterward belonged to the Moabites and Ammonites v. II. p. 329 Caesarea-Palestinae so named by Herod in honor of Caesar Augustus It was otherwise called The Tower of Strato and perhaps was the Tower Sid in the Talmud It was situated betwixt Doron and Joppa and was from Jerusalem 600 Furlongs or 75 Miles from Sycaminum 20 Miles from Diospolis 40 Miles from Jamnia 52 Miles Here the Roman Proconsul resided and it was inhabited by Jews who had several Schools there Heathens and Samaritans It was called Ekron by the Jews by way of reproach v. II. p. 3 54 55 322 Caesarea Philippi Was first call'd Laish or Leshem and then Dan when subdued by the Danites Judg. 18 29 and by the Arabick Interpreter Hazor Josh. 11. 1. for of this Caesarea is it to be understood and not as our Author saith he formerly thought Vol. II. pag. 54. of
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. Cââin 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 ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã 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 Syâamines began It may seem to be the same with âeâhshan 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 fâr 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 ãâã ãâã ãâã ãâã ãâã 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 Pelusiâm 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 ãâã ãâã ãâã ãâã ãâã the bound or coast taking the modern Name instead of the old It contained Cities of a mixed Jurisdiction viz. forbidden as Nâbâ 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
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 âell 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 Ashâr 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 Samâchonitis 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
places it was not above twenty or thirty yards over and had Fords In this River was Christ Baptized and probably where the Waters were divided by Joshua v. I. p. 128 478 528 v. II. p. 62 63 298 Jordan Region lay betwixt Jordan and Jericho and so on this side of the City and that and also toward Jerusalem v. II. p. 297 Jotopatah or Jodaphath A Town in the lower Galilee v. II. p. 57 75. There was a Valley of that Name v. II. p. 51 Ishmaelites near to the Midianites and Medanites with whom they lived so promiscuously that any of them did indifferently bear any of these Names Gen. 37. 28 36. v. I. p. 19 Issachar Tribe was the most Southern part of Galilee lying betwixt Zabulon North and Manasseh South It s length was fromward the Sea of Genesareth but not quite reaching to it to Carmel Kishon and the Great Sea Its breadth North to South from Manasseh to Mount Tabor and with Zabulon was about fifteen miles Issachar say the Jews is like a strong or bony Ass Gen. 49. 14. low before and behind and high in the middle and couches between two borders that is the valleys of Pislan and Jezreel v. II. p. 58 59 370 495 498 Iturea The same with Auranitis in Josephus It was so called either from Jetuâ a son of Ismael Gen. 25. 15. or from Hâââuri which signifies under-digging and so it sounds the same with Tragloditis the Country of those that dwell in Caves the Country being famous for Caves for which reason Pliny and Strabo speak of an Iturea in Cyrristica and Chalcis It was beyond Jordan and lay edging upon Arabia but was in Syria v. I. p. 453. v. II. p. 365 366 Judea as a division of the Country contained the Tribes Judah Benjamin Simeon and Dan and is ordinarily called the South by the Rabbins in opposition to Galilee Vol. I. Pag. 364. v. II. p. 13. As a Tribe it was divided into the Mountains the Plain and the South Num. 13. 30 c. The South lay toward Seir and Amalek from the Inlets into the Land at the utmost part of the Dead Sea having the Philistins upon the West This part reached to the rising of the Mountains not far below Hebron The Mountains called in Scripture The Hill-Country of Judah Josh. 21. 11 c. and by the Jews The Mount Royal began about Hebron and ran along Northward to and beyond Jerusalem having the Plain or Flat of Jordan skirting all along upon their East-side till Samaria and Galilee brought in another denomination The Plain joyns to the Mountainous Country on the East and though more level and low than that yet hath its Hills To the Plain Eastwardly joyns a Valley lower than the Plain which is the Coast of Sodom and at length that of Jordan This Tribe was incredibly populous and had several Priviledges as the intercalation of the Year c. Vol. I. Pag. 399. Vol. 2. p. 9 10 12 113 293 Judah Wilderness Josh. 15. 61. Psal. 63. Title was in Idumea the Less or the Wilderness of Engeddi Judea Wilderness for so they are to be distinguished was betwixt Jericho and Jordan and from Jericho onward toward Jerusalem both of them comparatively Desert but both populous and had many Towns Here John first taught Matth. 3. 1. and Christ was tempted whether two miles from Jericho at Quarantania as it s pointed out by some or further Southward along the Banks of the Dead Sea as the more Desert place v. I. p. 501 502. v. II. p. 295 297 499 Julias formerly Betharamphta built by Herod and called Julias in honor of the Emperors Wife it was in Peraea near to Jordan and at the influx of it into the Lake Genesareth The Maps have placed it further off v. II. p. 83. Vid. Bethsaida K. KArhjim or Karuthin A place of Note among the Jews for the best Wine Vol. II. Pag. 50. Kedar A Country in Arabia Gen. 25. 13. Isa. 21. 13 16. where the Inhabitants lived in Tents Psal. 120. 5. v. I. p. 108 Kehelathah The nineteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Keilah Where David raised the Siege of the Philistins It was in the Tribe of Judah Josh. 15. 44. It was say the Jews famous for Figs. v. I. p. 57. v. II. p. 50 Kenites were of two sorts 1. The Descendents of Canaan who were its likely so called from some Cain a Person of Renown in that Family These were planted East of Jordan Gen. 15. 19. Numb 24. 21. whereabout Moab and Ammon were seated v. II. p. 329 501. 2. There were of that Name of the Posterity of Jethro Father-in-Law of Moses so called from the Country Kain Num. 24. 22. who came with Joshua and Israel into the Land of Canaan and first resided about Jericho the City of Palm-trees Judg. 1. 16. and afterward removed into the South of Judah upon the Coasts of the Amalekites and in Saul's time were mingled with them These Kenites were the Root of the Rechabites Jerem. 35. and 1 Chron. 3. 55. And from them came the Essens a People that lives alone and of all other Nations most to be admired they are without any Woman c. saith Pliny who succeeded them in their habitation and austerity of Life residing on the Western shore of the Dead Sea These were called Salamaeans and so the Kenites are constantly translated by the Caldee Paraphrast There were some of the Kenites in Galilee Judg. 4. 17. v. I. p. 33 44 373. v. II. p. 7 499 Kenizzites were by original Canaanites called so perhaps from one Kenaz of that Family They dwelt East of Jordan whereabout afterward Maob Ammon planted and were one of the ten though not of the seven Nations the Jews say they were to possess v. II. p. 329 Ketsarah A little City Fortified from the time of Joshua that belonged to Zippor and was near to it v. II. p. 75 76 Kibroth-hattaavah or the graves of Lust Num. 11. 34. the thirteenth Mansion of the Israelites in the Wilderness Kiriath-jearim The City of the Woods Psal. 132. 6. was formerly called Baael 2 Sam. 6. 2. or Baalath 1 Chron. 13. 6. and was sometime reckoned to Judah sometimes to Dan Josh. 15. 29. and 19. 44. that is the Houses were of Judah and the Fields of Dan. v. I. p. 54. v. II. p. 42 Kirharaseth A City in Moab 2 Kings 3. 25. v. I. p. 85 Kirmion or Amana a River in the way to Damascus v. II. p. 62. Kishon A River that pours it self into the Sea not far from Carmel on the South 1 Kings 18. 40. and not as some place it on the North of it It 's called an ancient River Judg. 5. 21. or River of their Antiquities because in ancient times it was a Water of much Idolatry amongst them v. I. p. 49. v. II. p. 59. L. LAchish A City in the Tribe of Judah Josh. 15. 39. where Amaziah was slain Vol. I. Pag. 90. Laodicea Coloss.
Decapolitan v. I. p. 645. v. II. p. 314. Rekam Vid. Cadesh Rephaims A People under Lebanon Gen. 14. 5. and 15. 20. called by the Samaritan Aseans and by the 70 Interpreters Titans 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330 Rephaim Valley 2 Sam. 5. 18. not far from Jerusalem v. I. p. 61 Reuben Tribe West of Jordan North of Gad and inclosed between the Rivers Arnon and Jordan v. I. p. 37 Rhegium Acts 28. 13. A Port Town in Italy opposite to Sicily v. I. p. 322 Rhinocorura Vid. Sihor Riblah in the Land of Hamath Jer. 39. 5. where Nebuchadnezzar passed judgment upon Zedekiah It was the North-East Border of the Land Num. 34. 11. The Targumists render it Daphne v. I. p. 128. v. II. p. 62 Vid. Daphne Rimmon Rock Whither the 600 Benjamites fled Judg. 20. 47. called Hadad Rimmon Zech. 12. 11. or the sad shout of Rimmon v. I. p. 46 Rimmon-parez the sixteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rimmon Ualley There was a Marble Rock there into which every one of the seven Elders that intercalated the Year there fastned a Nail therefore it s called The Valley of Nails say the Jews v. II. p. 52 Rissah the eighteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rithmah Vid. Cadesh Rome is called Chittim in the Old Testament It was built by Romulus in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah that is 785 Years before our Saviours death It was the Head of the fifth Empire and extended its Dominion from Parthia to Britain v. I. p. 348 424 425 676 c. S. SAbbatic River saith Pliny is in Judea but Josephus saith It 's in the way to Antioch between the Cities Area and Raphana Josephus saith It flows on the Sabbath days Pliny and the Talmudists say It s dry upon those days The contrary relations of Historians bring the truth of the Story into suspicion v. II. p. 313 Sabeans East of Canaan Vol. I. p. 437 Saccea A Country East of Batanea v. II. p. 364 Sagalassus A City in Pisidia v. II. p. 688 Salamis A Fortified Town in the Nether Galilee v. II. p. 57. There was also a City in the Island of Cyprus of that name Acts 13. 5. It was a Port Town v. I. p. 289 Salim John 3. 23. not near Sichem as the Maps place it but a Town in Galilee and its likely in Issachar for so the Greek Interpreter reads it Josh. 19. 22. v. I. p. 582. v. II. p. 498. Salmaa or Sulma a Town in Arabia Deserta Long. 78 20. Lat. 28. 30. near to Euphrates and from which its likely the Samaritan calls Euphrates by that name Vol. II. p. 505. Salt City of Salt in the Wilderness of Judah Joshua 15. 62. v. II. p. 499 Samachonitis Lake called also the Sibbechaean Lake from ãâã ãâã ãâã ãâã ãâã a Bush because in the Summer it was much dried and grown over with Thorns and Bushes It was otherwise called the Waters of Merom Iosh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land It was thirty Furlongs broad and sixty long and its Marshes reached up to the Country Daphne v. II. p. 5. 64. Samaria was a City under the first Temple built upon an Hill and was in later times called Sebaste in honor of Augustus or from the Temple built in honor of him Under the second Temple it gave name to a Region that was in the middle betwixt Judea and Galilee beginning from Ginâa lying in the great Plain and ending at the Toparchy of the Acrabateni It contained the two Tribes of Ephraim and Manasseh Vol. I. Pag. 597 598 v. II. p. 52 53 58 676 Sandalium two of that name the Sandalium of Lydda being near to that City and the Emkean so called from Caphar Imki v. II. p. 326 Saphetta An University of the Jews v. II. p. 536 Sarepta or Zarephath 1 King 17. Obad. 20. was in Asher belonging to Sidon and betwixt that and Tyre being from the former two Leagues and from the later five It was called Zaerephath as a Constatory for boyling Metals especially Glass v. I. p. 96. v. II. p. 368 369 Saron Heb. Sharon Acts 9. 35. the same with Ono in V. T. Nehem. 6. 2. c. was a spacious and fertile Vale or Champaign betwixt Lydda and the Sea having several Villages in it and was famous for Wine It was so called from ãâã ãâã ãâã ãâã ãâã to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52
v. II. p. 50 295 Telithon A City in Moab Josephus v. II. p. 316 Tetrarchy not a fourth part of a Kingdom for Syria had seventeen c. but rather a Principality that was in the fourth rank of Excellency in the Roman Empire as Emperors Proconsuls Kings Tetrarchs Vol. I. Pag. 452 Thebais in Egypt was famous for Myrobalanum Pliny v. II. p. 352 Thessalonica A City in Macâdonia v. I. p. 295 Tiberias City in the Lower Galilee formerly called Rakkath Josh. 19. 35. but named Tiberias by Herod in honor of Tiberius The Ground of it was before a Burying-place but pleasant having the Lake of Genesareth as a Wall on one side and a little from Jordan being at the Efflux of that from the Lake and not in the middle of the Shore of the Lake as the Maps It grew to be the prime City of Galilee and indeed of all Israel having thirteen Synagogues and an Academy Here was collected the Talmud and here was the tenth and last Session of the Sanhedrim It was from Scythopolis fifteen miles from Hippo three from Gadara six from Zipporis eight or nine It was famous for its Medicinal Waters v. I. p. 368 369. v. II. p. 56 57 67 68 69 72 308 515 Tigris River where it riseth and runs slower was called Diglitus where swifter and lower Tygris v. II. p. 800 Timnath or Thamna one in Judea and another of Samson in Dan. There was also a third called Timnath-Serah Josh. 24. 30. in Mount Ephraim where Joshua was buried v. II. p. 373 Tiphsah not far from Tirzah where Menahem exercised great severity 2 Kings 15. 16. v. I. p. 99 Tirathala A Village near Gerizim where the Jews met an Impostor amongst the Samaritans Simon Magus as like as any that promised to shew them Holy Vessels which Moses with his own hand had hid in Gerizim v. I. p. 818 Tirzah 1 Kings 14. 17. perhaps the same with Shechem v. I. p. 78 Toshab A City from whence Elijah was called the Tishbite as say the Targums which is far fetched perhaps rather from Toshbi which denotes no other than a Converter to which Malach. 4. 5. seems to have alluded v. II. p. 382 383 Tres Tabernae Acts 28. 15. in Italy three and thirty miles from Rome and betwixt that and Appii Forum v. I. p. 3â2 Trachonitis was a Province and Tetrarchy or rather part of a Tetrarchy in Syria anciently called Argob or Regab being North of Peraea and East of Batanea And was so called saith Tyrius from Dragons or secret lurking-places which were so called which this Country did abound in the Inhabitants living upon Robbery or it might be so called from Tracbones which saith Strabo were two Mountains beyond Damascus and might be so called from the Hebrew word ãâã ãâã ãâã ãâã ãâã which signifies weariness in regard of the difficulty of passing them v. I. p. 453. v. II. p. 81 316 361 364 366 Troas Acts 20. 6. in Lesser Asia and in the way from Ephesus to Macedonia v. I. p. 316. Troglodytes were a People that dwelt in Caverns and Holes and were both of the North of the Land of Israel and the South Pliny saith Troglodytis had excellent Myrobalanum v. II. p. 352 366 Tsok was the Rock from whence the Goat Azazel was cast it was near Beth-horon twelve miles from Jerusalem v. II. p. 50 Tyre There were divers Towns called by the name of Tsur or Tyre because built in a Rocky place As 1. The noble Mart of Phoenicia which had Bounds with old Tyre nineteen miles about and extended its Territories South as far as Ptolemais and gave name to the Tyro-Sidonia which reach'd as far as Caesarea-Philippi and Chabul 2. There was a Tyre which was between Arabia and Judaea beyond Jordan and Josephus joyns Tyrians with Gadarens c. 3. There was another in Chabul v. II. p. 10 58 59 312 322 369. V. VAlley of Salt near Edom Psal. 60. Tit. Vol. I. Pag. 63 Ur A City of the Chaldees Gen. 11. 28. v. I. p. 11. Usha or Osha A City over-against Sepharaam from which it was a double Sabbath-days journey Here the Sanhedrim sat v. I. p. 365 368. v. II. p. 76 Uz The Country of Job so called from Uz the Son of Nahor Gen. 22. 21. v. I. p. 23 Z. ZAbulon Tribe was North of Issachar It s Latitude was North and South and contained about âight miles It s length was East and West fromward the Sea of Genesareth not including it to Carmel and the Great Sea v. I. p. 21. v. II. p. 58 66 Zalmon Judg. 9. 48. A Mountain or some Tract in a Mountain near Sychem Vol. II. Pag. 310 Vid. Dalmanutha Zalmonah The Five and thirtieth Mansion of the Israelites in the Wilderness It signifies the place of the Image because of the Brazen Serpent It was called also Maaleh Acrabbim or the coming up of Scorpions Josh. 15. 3. v. I. p. 36 Zarah A City of Moab Josephus v. II. p. 316 Zared Valley or Brook between Jie-Abarim and Arnon v. I. p. 36 Zarephath Vid. Sarepta Zaretan or Zartanah in Manasseh in the Plain of Jordan not far from Bethshan and twelve miles from Adam betwixt which the Waters were divided Vol. II. Pag. 82 637 Zeboim One of the Cities destroyed with Sodom South of Lasha and North of Adma on the North Point of the Lake v. II. p. 296 There was a Mountain also of that name v. II. p. 51 226 Zedekiah's or Zodekath's Dens or Caves not a few miles in measure v. II. p. 88 294 366 Zemarites were Canaanites and by the Targums are called Chamatsi and they think them so called because they labored in Wooll v. II. p. 328 Zephath A Town in Upper Galilee Vol. II. Pag. 77 Zer neighbor to Ziddim Vid. Ziddim Zeriphin Gardens near Jerusalem v. II. p. 52. Zeugma The East-bound of Syria on Euphrates Vid. Syria Ziddim Josh. 19. 35. otherwise called Caphar-Chittaia a Fortified City not far from Tiberias or Magdala v. II. p. 71 Ziglag in the South of Judah 1 Sam. 30. 1. v. I. p. 59 Zin Wilderness Num. 34. 4. so called from the Mountain Zin or Mountainous Tract as that was called from the Groves of Palms It was part of the Wilderness of Paran and the South bound of the Land It had in it Metallick Mines v. I. p. 27. v. II. p. 8 88 325 Ziph Desert in Judah v. I. p. 57. v. II. p. 295 Zipporis so called because situated on an Hill or Kitron Judg. 1. 29. the biggest City in Galilee and for sixteen miles round pleasantly situated It was from Tiberias twenty miles from Chippar twelve and in the middle between Caphar-Uthni and Caphar-Hananiah which were thirty miles asunder It was the ninth place where the Sanhedrim sat v. I. p. 368. v. II. p. 58 74 249 515 Zoan Numb 13. 22. the best Country of Egypt v. II. p. 46 Zoar Gen. 19. 20. in Moab Long. 67. 20. Lat. 30. 30. Four miles from Sodom on the South end of
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Ibid. l. 9. r. Beersheba Ibid. l. 12. r. Strabo Ibid. l. 51. r. Idumea p. 5. l. 13. r. Sibbichâan Ibid. l. 37. r. ãâã ãâã ãâã ãâã ãâã Ibid. l. 53. r. Amanah p. 6. l. 14. r. ãâã ãâã ãâã ãâã ãâã Ibid. l. 17. r. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã Ibid. l. 54. r. Tiberias p. 17. l. 12. r. that time Ibid. l. 50. r. whom p. 18. l. 31. r. ãâã ãâã ãâã ãâã ãâã p. 22. l. 38. ãâã ãâã ãâã ãâã ãâã p. 23. l. 11. r. ãâã ãâã ãâã ãâã ãâã Ibid. l. 21. r. above Ibid. l. 41. after on add to Ibid. l. 47. r. ãâã ãâã ãâã ãâã ãâã p. 25. l. 24. r. ââam p. 28. l. 26. del os Ibid. l. 34. r. whole Platform p. 31. l. 43. r. ãâã ãâã ãâã ãâã ãâã p. 35. l. 47. After Artificers add in Brass p. 39. l. 50. r. pile p. 40. l. 22. r. ãâã ãâã ãâã ãâã ãâã Ibid. l 39. r. mentioned Ibid. l. 43. Abent p. 46. l. 18. r. Iâricâ p. 49. l. 12. r. Bride-chamber Ibid. l. 31. r. ãâã ãâã ãâã ãâã ãâã p. 51. l. 50. r. ãâã ãâã ãâã ãâã ãâã Ibid. l. 51. r. things p. 54. l. 29. r. Sid. Ibid. l. 38. r. ãâã ãâã ãâã ãâã ãâã p. 55. l. 49. r. ãâã ãâã ãâã ãâã ãâã p. 56. l. 4. r. ãâã ãâã ãâã ãâã ãâã p. 57. l. 16. r. We. Ibid. l. 20. r. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã p. 76. l. 4. r. sometime p. 77. l. 30. r. ãâã ãâã ãâã ãâã ãâã the Town Gabaroth