Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	abide_v	jerusalem_n	zion_n	31	3	9.2013	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36910	The Young-students-library containing extracts and abridgments of the most valuable books printed in England, and in the forreign journals, from the year sixty five, to this time : to which is added a new essay upon all sorts of learning ... / by the Athenian Society ; also, a large alphabetical table, comprehending the contents of this volume, and of all the Athenian Mercuries and supplements, etc., printed in the year 1691.	Dunton, John, 1659-1733.; Hove, Frederick Hendrick van, 1628?-1698.; Athenian Society (London, England)	1692 (1692)	Wing D2635; ESTC R35551	984,688	524

Portal were raised 15 foot higher and reached to both sides a little more than four feet Above this was to be seen a Picture which represented Susan the Capital City of Media which the Jews had caused to be put there in remembrance of Esther and of the feast of Purim That was the reason why it was called the Gate of Susan tho it was likewise named the Royal Gate because King Solomon had built the Wall on that side One being ascended to this Gate if he turned himself from the side whence he was come part of the Mount of Olives was to be seen on the right hand separated from Ierusalem by a deep Valley called the Valley of Hinnom or of Tophet or of Ashes There it was that the Idolatrous Israelites used to Sacrifice by an abominable superstition their own Children to Moloch Right against the Gate was the Mount of Olives where the custom was to Sacrifice a Red Cow Thither Men went by a way sustain'd by a double Vault fearing lest the Priest who was to officiate in this Ceremony should pollute himself as he went not knowing it upon some hidden Grave On the Left appeared the same Mountain of Olives separated from the City on that side by the Brook and Valley of Cedron As for the Gate of Susan it was not just in the middle of the outward Circumference of the Holy Mountain because the Temple was not placed in the midst of the Top but towards the North else it could not have been opposite to the Temple which was built on that si●e because the place of the Altar which the Fire from Heaven had marked and which was on the North had obliged Solomon to frame thereupon the building of the House of God There were two Gates on the South part of this Wall which were called the Gates of Hulda People went by these two Gates to the City of Ierusalem At the West on the side of Millo and Mount Sion there were four whereof that which was most North was called the Gate of the Rising or of Coponius By reason of the inequality of the Ground and of the depth of the Valley which was at the foot of Moriah Solomon had caused the Ground to be raised from his Palace to this Gate and this rising was garnished with Trees on both sides 'T was that way the Kings went to the Temple The next Gate was called Parbar and the two others were named Assuppim Within these two Gates was a building of the same name where part of the Treasures of the Temple were kept On the North side there was but one only Gate named Tedi or Tadde On this side the Wall which environed the Holy Mountain was not quite on the verge of the Top as on the other sides there remained some space which had been neglected to the end that Holy Place should make a perfect Square At the corner of this space which looked to the North-east a Tower was built called Baris which at first was the Mansion of some High Priests and the place where were kept their Holy Garments but since Herod rebuilt it otherwise and nam'd it the Antonian Tower in remembrance of Marcus Antonius it served to the Roman Soldiers for a Citadel and he that was Governour of it was called the Captain of the Temple Act. 4.1 After this entrance by one of the Gates we mentioned above as by the Eastern Gate there were to be seen along the Wall on the right and on the left three ranks of Marble Pillars holding up a Cieling which could keep out the Rain and the Sun and furnish a covered Walk of 365 paces There were like Porches on the four sides only that which went along the Southern part of the circumference had four ranks of Pillars which formed three Alleys The Cieling of that of the middle was much higher than that of the sides which was equal in heighth to the Cielings of the three other Porches and this same Alley was proportionably larger than the others The Pagans and polluted persons were suffered to enter into these Porches and there to walk round about the Temple as well as in the inward space which these Pillars environed on all sides Within this space was a long Walk surrounded with a Wall full of holes so that light came through by which one might discover all that passed about the Temple This walk encompass'd the Court of the Women and the ascent to it was by some steps No Pagan was permitted to enter therein The Doctors of the Thalmud call it Chel 'T was this which the Jews in the time of Iosephus call'd the second Temple whenas they named the space enclosed within this little Wall which surrounded all the Holy Mountain The first Temple which the Christian Authors call The Court of the Gentiles From the Court of the Gentiles men went up into the second Temple by fourteen steps 'T is in this space and in the Northern part of the Court of the Gentiles where was Situate that which is called properly the Temple with its two Courts When they entred into the second Temple on the East side they might see before them the gate and wall of the Court of the Women from whence one might be distant seven or eight paces and walk covered on all the sides of the Temple Those that were minded to enter into the Court of the Women might go in by three sides to wit on the East on the North and on the South and were to ascend by three steps which were before each door That on the East was more magnificent than the others and 't was for this they called it the Fair Act. 3.2 This Court was also a perfect square of 200 steps or thereabout in length breadth and which on the West had the Court of Israel It was embellished with Porches within as was that which they called the Second Temple excepting the corners where were buildings destined for divers uses In coming in by the gate whereof we now spake on the right hand was seen The House for Wood whereinto was put the provision of Wood requisit for the Altar and where the Priests that were polluted by some accident separated that which was worm-eaten from the other for it was thought unlawfull to put worm-eaten Wood upon the Altar On the left hand was the House of the Nazarites a building where those that had accomplished their Vow of Nazaritism and would return to their Ancient manner of Life boiled the flesh that remained of their offering At the Corner which looked to the South-West was seen the House of Oil wherein the Oil was kept which they stood in need of for the use of the Temple Over against that at the opposite Corner which points to the North-West was the House of the Leprous where were kept enclosed those that presented themselves to be purified from the Leprosie Between these different buildings were four Gates opposite to one another there was an Entrance from

small Difficulty to found any thing thereon It seems the People sometimes stoned those that were accused without staying for any Sentence or Order of the Judges according to the Custom of the Romans Obruere ista solet manifestos poena nocentes Publica cum long as non habe● ira moras Whether it was so or no they observed no Formalities towards St. Stephen except the Witnesses according to the Law Deut. 17.7 The hands of the Witnesses shall be first upon him to put him to death and afterwards the hands of all the People The Law most wisely established this That provided he that was put to Death was Innocent the Witnesses who were the cause of his Condemnation were only guilty of his Death since he was kill'd by them before the rest of the People cast any Stones against him Some say the Martyrdom of St. Stephen was three Years after the Death of Iesus Christ Eusebius supposed it to be a little afer his Ordination and the Excerpta Chronologica published by Scaliger places his Death at the end of the eighth Month after the Ascension of our Lord. Lucian the Presbyter saith St. Stephen was Stoned in the North of Ierusalem at the side of the Brook Cedron a little without the Gate that hath since been called the Gate of St. Stephen and formerly according to some the Gate of Ephraim after others the Gate of the Valley or the Gate of the Fish Some Travellers to the Holy-land tell us that they have seen the place where St. Paul kept the Garments of those that Stoned this Martyr The Empress Eudocia had formerly caused to be built near this place a Temple which bore the name of St. Stephen And as those who are curious after the Search of Relicks never fail to find what they please so they have discovered not only the place where St. Stephen was stoned but also the very Stone that he kneel'd upon which was afterwards carried to Mount Sion and placed in the Church that was built in Honor of the Apostles Baronius also relates That some devout Persons kept one of the Stones with which St. Stephen had been stoned and that it is still to be seen in the Treasury of Ancona I shall rehearse these things as Dr. Cave has done without refuting of them tho' he says enough to testifie he does not give Credit thereto He yet reports other Circumstanc●s drawn from Lucian's Epistle and from the Menology of the Greeks which I shall not repeat lest it should savour too much of the Legend and only relate what Lucian Presbyter of Caphargamala in the Diocess of Ierusalem saith that in the 415 th Year of our Saviour that Gamaliel formerly Lord of that City after being converted from the Jewish to the Christian Religion had revealed to him in a Vision that St. Stephen was buried there The Bishop of Ierusalem thus advertised by Lucian made these Relicks be taken up and carried to Mount Sion from whence they were sent to Constantinople as Nicephorus informs us who hath been very diligent to relate all Histories of this Nature With a great deal of Reason Dr. Cave observes that excessive Veneration to Relicks was one of the Defects of that time by consequence one cannot much confide in these sort of Histories He brings another out of Baronius not less Marvelous than the precedent 'T is thus that a Viol full of the Blood of St. Stephen brought to Naples by one Gaudois an African Bishop used to boyl of it self every third of August according to the account of Ancient time as if it had been just shed But since that Pope Gregory XIII having corrected the Calender this Blood doth the same at the end of the thirteenth of August in which day after the new Reformation the Feast of St. Stephen is kept a manifest Proof say they that the Gregorian Calender is received in Heaven altho' in some Countries Hereticks have refused to follow it The Author adds not so much Faith to Modern Miracles as to those who did them and to what is spoken of in the time of Honorius It seems not Irrational to believe that there was a great number of Sick Persons who were cured by the admirable Odour that proceeded from St. Stephen's Tomb the first time it was opened if we may give credit to Lucian and Photius But he relies more on what St. Augustine says in his City of God Liv. 22. c. 8. of Miracles done in a Chappel where some of St. Stephen's Relicks were kept carried from Ierusalem into Africa by Orosus Dr. Cave believes God might do Miracles then to convert the Heathens which were in great Numbers amongst the Christians in those days where altho' there was no necessity of them yet he could not tell what might be done The Author of the Logick of the Port-Royal speaking of the same Miracles maintains that all men of Sense whether they had Piety or not must acknowledge them as true But one of a good Understanding and Pious too could not well think that St. Augustine should suffer himself to be deceived in things of that nature and upon slight ground would take that for a Miracle which was not so or that he made use of them as proper means to convert the Heathens without examining whether they were Matter of Fact or not it is very certain that he relates them with great Assurance and at this day apparent Falshoods are advanced with no less Confidence Tho' this is not a place to examine the Miracles of St. Augustine 'T will be more to our purpose to pass to the Life of Iustin Martyr Who was born in a City of Samaria formerly called Sichem afterwards by the Inhabitants Mabarta and in fine by the Romans Neapolis and Flavia Cesarea because of a Colony sent thither by Vespasian His Father whose Name was Priscus brought him up in his own Religion and took a great deal of care to have him well instructed in Philosophy He engaged himself particularly to that of Plato which was a means as he himself has declared of his embracing Christianity Having conceived a dislike against the other Sects of Philosophers he becomes a perfect Platonist and from that a Christian after he had some Conference with an Old Man of that Persuasion in Palestine He gives an account of his Conversion in his Dialogue with Tryphon but the Learned receive this as a feigned History or at least look upon it to be extremely imbelish'd Dr. Cave believes it to have been about the 132 d Year after our Lord. Nevertheless he quitted not his Habit of Philosopher for amongst the Greeks they were not attired like other Men. St. Ierom says the same of Aristides an Athenian Philosopher and Origen of Heraclus who was since Bishop of Alexandria The common People generally wore a single Tunick without a Cloak those that were of a better Quality or Richer had always a Cloak besides which the Philosophers had also but no Tunick

Chatechumenes consisted in shewing them what there was that was good in the Heathen Philosophy and so insensibly conducted them to Christianity which they were in a much better way of embracing after having received several of his Maxims drawn from Natural Light and distributed through the Writings of Philosophers for whom they saw all the World had a respect If they were immediately told that they must renounce all their Opinions and look upon all the rest of Mankind not only as Men who were in an Error but such a had said nothing that was true As Labourers cast Seed into the Earth but not 'till after they have water'd it So saith Clement We take from the writings of the Greeks that which is necessary to water what we final Earthy in those we Instruct that they may afterwards receive the Spiritual Seed and that they may be in a m●re likely way to make it spring up more easily In effect the light of the Gospel supposes that of Nature and destroys it not We do not see that Iesus Christ and his Apostles have undertaken to give us a compleat System of all the Doctrins that have any reference to Religion they supposed that we were already prevented with divers thoughts established amongst all Nations upon which they Reasoned otherwise it would have been requisite for example that they should have exactly defined all the Vertues which they have not done because in respect to this they found Idea's in the minds of Men which tho imperfect were yet very true so they were satisfied to add what was l●cking or to cut off what evil Customs might have injuriously established therein Besides the Office of Catechist Clement was raised to the Priesthood at the beginning as 't is believ'd of the Empire of Severus because Eusebius in his History of the Events of CXCV gives to Clement the title of Priest It was about that time that he undertook to defend the Christian Religion against Heathens and Hereticks by a Work which he Entituled Stromates which we shall afterwards speak something of because in this Work in making a Chronological Computation he descends not lower than the Death of Commodus whence Eusebius concludes that he compos'd it under the Empire of Severus who succeeded this Emperour Severus enraged against the Christians because perhaps of a Rebellion of the Iews with whom the Heathens confounded those that professed Christianity began to Persecute them violently This Persecution arising at Antioch reached unto Egypt and obliged several Christians to withdraw from their Habitations where they were too well known to escape the Violence of the Persecution This seems to have given occasion to Clement of proving it was lawful to fly in time of Persecution After having said that Martyrdom purified them from all Sins and exhorting them to suffer if they were called to it he says that Persons ought to testifie that they are perswaded of the Truth of the Christian Religion as much by their Manners as Words After that he Expounds this Passage of the Gospel When you are Persecuted in one City flee into another The Lord saith he commands us not to flee as if it were an Evil to be Persecuted and bids us not to shun Death by flight as if we should fear it He will have us neither ingage in or assist any one to do Evil c. Those who obey not are Rash and throw themselves without reason into manifest Dangers If he who kills a Man of God Sinneth he also is guilty of his own Death he who presents himself to the Tribunal of the Jugde c. he assists as much as is capable the Wickedness of him by whom he is Persecuted If he exasperates him he is effectually the cause of his own Death as much as if he endeavoured to vex a wild Beast who afterwards devoured him A little while after the Apostles Persons were observ'd to covet Martyrdom but some after desiring the Executioners scandalously falling from Christianity at the sight of the Torments this Conduct was thought dangerous and those were condemned for it who offered themselves freely to be Martyr'd as appears by divers Passages of the Ancients and by that of Clement which we have related As Men ought not to shun Martyrdom when it cannot be avoided except by renouncing Christianity or a good Conscience so they ought to preserve their Lives as much as they can whilst there is any likelihood of serving the Christians rather to prolong it by flight than lose it by staying in Places where the Persecution is so violent and whence they may get away without ceasing to make Profession of Truth Those who blame or make some difficulty of absolving some Protestant Pastors because they came from a Kingdom where they could not tarry without an eminent Danger should first prove that another Conduct would have been more advantageous to Christianity than their Retreat hath been Here depends the Solution of this Question which hath been disputed of late If they have done well in withdrawing Clement seems then to have quitted Alexandria seeing we find that he made some Abode at Ierusalem with Alexander who was soon after Bishop of this City and to whom he dedicated his Book Entituled The Ecclesiastical Rules against those who follow the Opinions of the Jews During his Abode there he was very useful to this Church as appears by a Letter to Alexander to the Church of Antioch whereof Clement was bearer where this Bishop saith that he was a Man of great Virtue as the Church of Anitoch knew and would still acknowledge him so and that he being at Ierusalem by an effect of Divine Providence had confirmed and encreased the Church of the Lord. From Antioch Clement returned to Alexandria where it is not known how long he lived All that can be said is that he survived at least some Years after Pantenus and that he was not old when he composed his Stromates seeing he saith himself that he did them to serve him for a Collection in his old Age when his Memory should fail him History teacheth us nothing concerning his Death but it may be believed his Memory was blessed at Alexandria if these words of the Bishop of Ierusalem be considered which we have spoken of who in another Letter to Origen saith That they both acknowledged for Fathers these blessed Men who had quitted this Life before them and with whom they would soon be to wit blessed Pantenus and pious Clement from whom they had drawn great Succours Amongst several Works which Clement compos'd we have but Three remaining which are considerable The First is An Exhortation to Pagans where he refutes their Religion and endeavours to induce them to imbrace Christianity The Second is Entituled The Paedagogue where he forms the Manners of Youth and gives them Rules to behave themselves Christianly where he mixeth Maxims very severe and far from the Customs of this day The Third are the Stromates that is to say Tapistries which he