cavil and our Saviours words about it are the very same and yet the current of the history evinceth them for two several stories for as the Jews always carried the same malicious construction of his Miracles so doth he justly always return them the same answer as hath been observed already At ver 27. there is a link that chains the time and stories As he spake these things and another at ver 29. If compared with ver 16. and again at ver 37. where his denouncing wo against the Pharisees although it be much the same for sense with that in Matth. 23. yet that they were uttered at two several times and upon two several occasions will appear by that time that we come to that Chapter In Chap. XII He rehearseth many things that he had spoken before the same doctrine being needful to be inculcated over and over though to the same audience much more when new auditors were still coming in Therefore Christ towards his latter end did like Moses making his Deuteronomium rehearse the doctrine that he had taught before Chap. XIII The first verse beareth this link of connexion and continuance of story There were present at that season c. Pilates bloody Act in mingling some Galileans blood with their sacrifices cannot be looked for so properly in any place as at the Temple Josephus his story in Antiq. lib. 18. cap. 5. is far from it Siloam was in the midst of the City Jerus in Chagigah fol. 76. col 1. a place of great concourse where the fall of the Tower slew eighteen men SECTION LXI JOHN Chap. IX and Chap. X. all the Chapters A blind man from his bearth healed Christ the good shepherd The Feast of Dedication THat this healing of the blind man was at Jerusalem appeareth by this that Christ sends him to the pool of Siloam to wash ver 7. which lay upon the western part of the City For Christ was now come up to the Feast of Dedication Chap. 10. 22. so that this cleers the order and time He cures blind eyes on the Sabbath by putting clay upon them made of his spittle a ready way one would have thought to have put seeing eyes out Maym. in Shabb. per. 21. Fasting spittle is forbidden to be put so much as upon the eye on the Sabbath Maladies of Children that were extraordinary the Jews did very much ascribe to some sin of the Parents and the traditionaries used this conceit as a means to awe men to the observance of their traditions So they conceit of this man Chap. 9. 2 34. Thou wast altogether born in sins We alledged before their fancie about Shibta an evil Spirit that seised upon Children by the neck and shrunk up their sinnews And whence say they comes this And they give this answer If the mother come from the house of office and give the Child suck presently c. A fetch meerly to awe women to wash after such occasions and to put the more repute upon their traditions about washings The man upon whom the miracle is wrought taketh Jesus to be a Prophet upon it but as yet doth not know him for Messias ver 17. And when he saith to the Jews Will ye also be his Disciples ver 27. he speaketh it seriously and from a good heart urging them to own him for a Prophet as he did And when he was vehement with them in this pious asserting they cast him out of the Synagogue For they had agreed already that if any man did confess that he was the Messias he should be cast out of the Synagogue ver 22. A passage very well worth observing both towards some discovery of the nature of their excommunication and for illustration of several matters in this divine history Chap. X. Christ from Ezek. 34. and Zech. 11. asserteth himself the great Shepherd and condemneth the evil shepherds that undid the flock especially the three that his soul loathed Zech. 11. 8. The Pharisees Sadduces and Esseans He feeding his flock with two shepherds staves called Beauty and Bands at the last breaketh them His staff Beauty dissolving the Covenant of Peculiarity once made with Israel by which they alone were his people but that peculiarity now gone and the Gentiles taken in And his staff Bands dissolving the brootherhood twixt Israel and Judah that now there is a difference betwixt a true Israelite and a Jew and Israelites owning Christ and they that own him not are no more brethren It was at Jerusalem the feast of the Dedication ver 22. Under the second Temple when the Grecian Kings decreed decrees against Israel and abolished their Law and suffered them not to practise the Law and Commandments and laid their hands upon their goods and upon their daughters and went into the Temple and made breaches in it and defiled the pure things and Israel was in exceeding great straits because of them and they afflicted them with great affliction untill the Lord God of their Fathers had pitty on them and delivered them out of their hand and the Asmonean high Priests prevailed against them and slew them and delivered Israel out of their hands and set up a King of the Priests and the Kingdom returned to Israel more then two hundred years even to the second destruction And when Israel prevailed against their enemies and slew them it was the five and twentieth day of the month Cisleu and they went into the Temple and found not of pure Oyle in the Sanctuary but only one bottle and there was not in it so much as to light above one day yet they lighted the Lamps with it for eight days untill they had beaten their Olives and got pure Oyle And because of this the wise men that were in that generation ordained that those eight days beginning from the 25 th of Cisleu should be days of rejoycing and thanksgiving and they light up Candles on them in the evening at the doors of their houses every night of the eight for the declaring and setting forth of that miracle and those days are called the Dedication c. Maym. in Channuchah per. 1. See 1 Maccab. 4. 59. These eight days of Cisleu fell about the middle of our December And so by this intimation John hath kept the Clock of time going that we may tell how the story goes Since Christs being at the Feast of Tabernacles hitherto was about two months and somewhat more The three last verses of this tenth Chapter which mention Christs going beyond Jordan speak the same thing with Matth. 19. 1. and Mark 10. 1. and might very properly be set collateral with those texts but since it was somewhat longer after Christs departure from Jerusalem to his arival beyond Jordan these may be taken in here and understood as spoken of his setting forth from Jerusalem and shewing whether he intended to go SECTION LXII LUKE Chap. XIII Ver. 23. to the end of the Chapter And Chap. XIV XV XVI XVII XVIII to Ver. 15. THe order
to be cursed for Idolatry c. h h h h h h Avoth cap. 5 hal 5. Never did Serpent or Scorpion harm any one within Jerusalem Nor did ever any one say to his neighbour the place wherein I am entertained at Jerusalem is too strait for me i i i i i i Avoth R. Nathan fol. 9. 1. There is no Anathema at Jerusalem nor hath any man stumbled Nor hath a fire or a ruine happened there nor hath any one said to his neighbour I found not a hearth to roast my Passover or I found not a bed to lye on In it they do not plant trees except gardens of roses which were there from the days of the former Prophets They do not nourish in it Peacocks or Cocks much less Hogs c. The Fathers of the Traditions give this reason why they do not allow gardens in the City k k k k k k Bava Kama cap. 7. hal ult They make no Gardens or Paradices in Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the stink The Gloss Because of the stink from weeds which are thrown out and it is a custom to dung Gardens and from thence comes a stink The same Gloss in the same place gives this reason also why they might not keep Cocks It is also forbid the Israelites to keep Cocks in Jerusalem the Priests may no where do it because of the holy things For there they have eaten the flesh of the Peace-offerings and Thank-offerings And it is customary for dunghil Cocks to scrape dunghils and thence perhaps they might rake up the bones of creeping things whence those holy things which are to be eaten might be polluted Gardens without the City were very frequent and they stretching out a good way from the very walls of the City l l l l l l De bello lib. 5. cap. 7. Hence that in Josephus concerning the hazzard Titus run whilst he rode about the City to spy it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was impossible for him to go forward for all things from the walls were fenced up with deep ditches for the gardening and gardens lay cross and many walls that parted them The Talmudists relate also these wonders of the Temple m m m m m m Avoth in the place above Ten miracles were done for our Fathers in the Sanctuary No woman ever miscarried by the smell of the holy flesh nor did the holy flesh ever stink or breed worms nor was there ever seen fly in the house or place for slaughter nor did ever the Gonorrhea happen to the High Priest on the day of expiation nor rains put out the fire of the Altar nor the wind prevail over the pillar of smoke nor was any profane thing found in the sheaf of first fruits or the two loaves of the High Priest or in the shew bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They stood in the Court crowded The Gloss explains it thus They did so press one another by reason of the multitude that their feet scarcely touched the ground But when they worshiped they had room enough c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Gloss. in Erubhin f. 101. 1. All Jerusalem was Carmelith because it was like a common Court What Carmelith is the Lexicons will teach us and the Gemarists in the Tract Schabbath o o o o o o Hieros Shab fol. 2. 4. There are four capacities of the Sabbath or respects of places as to walking on the Sabbath publick private Carmelith and covered Lobbies R. Chaiah saith Carmelith is a place neither publick nor private R. Jissa in the name of R. Jochanan saith Carmelith is as the shop of Bar Justini c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words opposed as a Country-man and a Citizen p p p p p p Demai cap. 6. hal 2. R. Ismael saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Country-man or a Villager who takes a field from a man of Jerusalem the second tenth belongs to the Jerusalem man But the wise men say The Country-man may go up to Jerusalem and eat it there The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Kartani is one of those that dwell in Villages CHAP. XXII The parts of the City Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper City Which was on the North part THERE is one who asserts Jerusalem to stand on seven hills but whether upon a reason more light or more obscure is not easie to say a a a a a a Tanch fol. 52. 3. The Whale shewed Jonah saith he the Temple of the Lord as it is said I went down to the bottom of the mountains whence we learn that Jerusalem was seated upon seven mountains One may sooner almost prove the thing it self then approve of his argument Let him enjoy his argument to himself we must fetch the situation elsewhere b b b b b b Joseph de bello lib 3. c. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City it self saith Josephus was built upon two hills divided with a valley between whereby in an opposite aspect it viewed it self in which valley the buildings meeting ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of these hills that which contained the upper City was by far the higher and more stretched out in length and because it was very well fortified it was called by King David THE CASTLE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by us it is called The Upper Town 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the other which was called ACRA bearing on it the lower Town was steep on both sides Against this was a third Hill MORIAH lower than Acra and disjoyned from it by a broad valley But when the Asmoneans reigned they filled up the valley desiring that the Temple might touch the City and they took the top of Acra lower that the Temple might overlook it Bezetha and Ophel were other little hills also of which in their place when we shall first have taken a view of these two Sion and Acra and the situation of each It is an old Dispute and lasts to this day whether Sion or Jerusalem lay on the North part of the City We place Sion on the North convinced by these reasons I. Psal. XLVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy of the whole Earth is Mount Sion on the North side Where Aben Ezra hath this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Sion is on the North side of Jerusalem and Lyranus Mount Sion is in the North part of Jerusalem The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountains of Sion on the sides of the North. Apollinar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sions fair Hills stand on cold Boreas coast II. When the Prophet Ezekiel takes a prospect of the new Jerusalem in a vision he saith that he stood upon a very high mountain near which was as it were the building of a City on the South Ezek. XL. 2.
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He encamped on the North part of the Temple And of Cestius l l l l l l Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being come to the upper City he pitched against the Kings Court And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is another Hill called Acra which bears the lower City upon it steep on both sides in the next words he subjoyns this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against this was a third Hill speaking of Moriah The same Author thus describes the burning of the lower City b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. lib. 6. cap. 35. Then they fired the Archivum and Acra and the Councel-house and Ophla and the fire destroyed unto the Palaces of Hellen which were in the middle of Acra I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum Whether he means the Magistrates Court or the Repository of the antient Records according to the different signification of the word we do not determine There were certainly sacred Records in the Temple and civil Records no doubt in the City where Writings and Memorials of Sales Contracts Donations and publick Acts c. were laid up I should more readily understand this of their Repository then of the Magistrates Court because presently after the Councel-house is distinctly named II. Acra That is either the buildings which were upon the very head and top of the Mount or some Garrison or Castle in the Mount In which sense that word doth not seldom occur in the History of the Maccabees and in Josephus III. The Councel-house He mentions elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councel and that as it seems in the upper City For he saith that c c c c c c Ibid. lib. 5. cap. 13. the outmost wall on the North began at the Hyppic Tower and went forward to the Xystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence touching upon the Councel or the Court it went onward opposite against the West walk of the Temple The Councel in the upper City you may not improperly interpret the Court of the King the Councel-house in the lower City the Councel of the Sanhedrin whether it went when it departed from the Tabernae IV. Ophla Ophel Nehem. III. 26. d d d d d d Ibid. There was also a fourth Hill saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called Bezetha situate over against Antonia and divided from it with a deep ditch Now Bezetha if you would render it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might call it The New City And yet there is a place where he seems to distinguish between Bezetha and the New City for he saith concerning Cestius e e e e e e Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cestius passing over set fire upon Bezetha so called and the New City Bezetha was seated on the North part of Antonia and that and Caenopolis or the New City filled up that space where Sion ended on the East and was not stretched out so far as Acra was f f f f f f Idem In the place before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The City abounding with people crept by little and little out of the walls and on the North side of the Temple at the hill making a City went onward not a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a fourth Hill is inhabited which is called Bezetha c. Interpreters differ about Millo g g g g g g Kimchi in 2 Sam. 5. There is one who supposes it to be a large place appointed for publick meetings and assemblies h h h h h h R. Esaias there Another interprets it of heaps of Earth thrown up against the wall within whence they might more easily get up upon the wall and when David is said to build Millo that he erected Towers upon these heaps and banks Some others there are who understand it of the Valley or Street that runs between Jerusalem and Sion and so it is commonly marked out in the Maps When in truth Millo was a part of Sion or some hillock cast up against it on the West side Let that be observed 2 Chron. XXXII 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he restored or fortified Millo of the City of David or as our English reads in the City of David The seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fortification of the City of David When therefore David is said to build Millo and more inwards it is all one as if he had said he built on the uttermost part of Sion which was called Millo more inwardly to his own Castle And Joab repaired the rest 1 Chron. XI 8. i i i i i i Joseph de Bell. lib. 5. c 13 The Street or Valley running between Sion and Acra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say The Valley or Street of Cheesmongers There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The market of Beams which Josephus joyns with Bezetha and the New City l l l l l l Id. ibid cap. 39. Cestius saith he wasted Bezetha and Caenopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is called the Bean market with flames CHAP. XXV Gihon the same with the fountain of Siloam I. IN 1 Kings I. 33 38. That which is in the Hebrew Bring ye Solomon to Gihon And they brought him to Gihon is rendred by the Chaldee Bring ye him to Siloam And they brought him to Siloam Where Kimchi thus Gihon is Siloam and it is called by a double name And David commanded that they should anoint Solomon at Gihon for a good omen to wit that as the waters of the fountain are everlasting so might his Kingdom be So also the Hierusalem Writers a a a a a a Hieros Sotah fol. 22. 3. They do not anoint the King but at a fountain as it is said Bring Solomon to Gihon The bubblings up of Siloam yielded a type of the Kingdom of David Esa. VIII 6. Forasmuch as this people refuseth the waters of Shiloah that go softly c. Where the Chaldee Paraphrast thus Because this people are weary of the house of David which deals gently with them as the waters of Siloam slide away gently And R. Salomon Siloam is a fountain whose name is Gihon and Siloam See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. That fountain was situate on the West part of the City but not far
offered there when he was created and that he was created from thence The Wise men say He had the same place of Expiation as he had of Creation Mount Moriah was so seated that c c c c c c Joseph Antiq. lib 5. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City in the manner of a Theatre lay about the Temple on this side Sion then Acra and a little on the back of Bezetha d d d d d d Middoth cap. 2. hal 1. in the place before The Mount of the Temple that is the place where the buildings of the Temple were was a square of five hundred cubits see Ezek. XLII 16 17. compassed with a most noble wall and that fortified shall I say with double Galleries or Halls or adorned with them or both It went out beyond this wall towards the North West corner to such a dimension that there the Tower Antonia was built of most renowned workmanship and story The whole space of the Courts was hollow under ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. e e e e e e Ibid. And the whole Court stood upon arches and pillars that so no Sepulchre might be made within this sacred space whereby either the holy things or the people might gather pollution CHAP. XXVIII The Court of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountain of the house in the Rabbines IN the Jewish Writers it is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountain of the house sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the common Court Hence is it that a gate descending hither from the Court of the women is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gate whence they go out from the Court of the women into the Common Court Hence the Author of Tosaphtoth a a a a a a Tesapht in Parah cap. 2. They go out by the gate leading from the Court of the women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Common Court And some vessels of stone were fastned to the wall of the steps going up into the womens Court and their covers are seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common Court And that because hither the Heathen might come b b b b b b Hieros Avodah Zarah fol. 40. 1. Rabban Gamaliel walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Court of the Gentiles saw a Heathen woman and blessed concerning her And those that were excommunicated and lamented c c c c c c Middoth cap. 2. hal 2. All that entred into the Mount of the Temple enter the right hand way and go about but they go out the left hand way except him to whom any accident happens for he goes about to the left hand To him that askes what is the matter with you that you go about to the left hand He answers Because I lament and he replies to him He that dwells in this Temple comfort thee Or because I am excommunicated And to him he replies He that dwells in this house put it into their heart to receive thee And not seldom those that are unclean Yea he that carries away the scape goat might enter into the very Court although he were then unclean d d d d d d Bab. Joma fol. 66. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Is he polluted who is to take away the goat He entreth unclean even into the Court and takes him away e e e e e e Middoth cap. 2. hal 2. The greatest space of the Court of the Gentiles was on the South the next to it on the East the third on the North but the least space was on the West Of that place where the space was greater the use was greater also f f f f f f Ibid. c. 1. hal 3. In the wall compassing this space were five gates and within joyning to the wall were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double Galleries or Halls which yeilded delightful walks and defence also from rains g g g g g g Ibid. There was only one gate Eastward and that was called the Gate of Susan because the figure of Susan the Metropolis of Persia was ingraven in it h h h h h h Glossa ibid. in token of subjecton i i i i i i Sauhed cap. 11. hal 2. In this Gate sat a Councel of three and twenty At the Gate on both sides were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shops and the whole Gallery-walk on this East side was called Solomons Porch On the South were two Gates both called the Gate of Huldah of the reason of the name we are not solicitous These looked towards Jerusalem or Acra The Hall or Gallery gracing this South side was called l l l l l l Joseph Antiq. lib. 15. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Kings walk which was trebled and of stately building On the West was the Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiponus haply so named from m m m m m m Idem ibid. lib. 18. cap. 1. Coponius Governor of Judea By this Gate they went down into Sion the bridge and way bending thither On the North was the Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Teri of no use for so is the Tradition n n n n n n Middoth in the place above The Gate of Tedi on the North was of no use On this side was the Castel Antonia where the Romans kept guard and from hence perhaps might be the reason the Gate was deserted CHAP. XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel The Court of the Women THE Court of the Gentiles compassed the Temple and the Courts on every side The same also did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel or the Ante-murale a a a a a a Middoth cap. 2. hal 3. That space was ten cubits broad divided from the Court of the Gentiles by a Fence ten hands bredth high in which were thirteen breaches which the Kings of Greece had made but the Jews had again repaired them and had appointed thirteen adorations answering to them b b b b b b Beth-habbechir cap 5. Maimonides writes Inwards from the Court of the Gentiles was a Fence that incompassed on every side ten hands bredth in height and within the Fence Chel or the Ante-murale of which it is said in the Lamentations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he caused Chel and the Wall to lament Lam. II. 8. Josephus writes c c c c c c Antiq. lib. 15 cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The second Circuit was gone up to by a few steps which the partition of a stone wall surrounded where was an inscription forbidding any of another Nation to enter upon pain of death Hence happened that danger to Paul because of Trophimus the Ephesian Act. 29. d d d d d d Miemon in the place before cap. 7. The Chel or Ante-murale or second Inclosure
thus The spittle of any unclean person is unclean and defiles But strangers of another Country are as unclean among us as those that have a flux Now the strangers dwelt in the upper street Here I remember the story of Ismael ben Camithi the High Priest d d d d d d Avoth R. Nathan fol. 9. 1. who when he went out on the day of Expiation to speak with a certain Heathen Captain some spittle was sprinkled upon his cloths from the others mouth whereby being defiled he could not perform the service of that day his brother therefore officiated for him V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of the Butchers VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of those that dealt in Wool e e e e e e Erubbin cap. 10. hal 9. In the Butchers street which was at Jerusalem they locked the door on the Sabbath and laid the key in the window which was above the door R. Jose saith That this was in the street of those that dealt in Wool Josephus hath these words f f f f f f De bello lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the new City there was a Wool-market and Braziers shops and a market of garments VII g g g g g g Rosh hashanah cap. 2. hal 5. At Jerusalem was a great Court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Jaazek where the Cities were gathered together namely that they might testifie concerning the New Moon and there the Sanhedrim took them into examination and delicious feasts were made ready for them there that they might the more willingly come thither for the sake thereof VIII h h h h h h Parah cap. 3 hal 2. Some Courts also were built upon a rock under which there was made a hollow that by no means any sepulchre might be there Hither they brought some teeming women that they might be delivered there and might there also bring up their children And the reason of that curiosity was that those children there born and brought up where they were so secure from being touched by a sepulchre might be clean without doubt and fit to sprinkle with purifying water such as were polluted with a dead carkase The children were shut up in those Courts until they became seven or eight years old So R. Solomon who also cites Tosaptoth where nevertheless it is until they are eighteen years of age And when the sprinkling of any one is to be performed they are brought with the like care and curiosity to the place where the thing is to be done riding upon Oxen because their bellies being so thick might defend them the more securely from the defilement of any sepulchre in the way IX There were not a few Caves in the City hollowed out of the rock which we observed concerning the hollowed floor of the Temple i i i i i i Joseph de Bell. lib. 7. c. 7. Into one of these Simon the Tyrant betook himself with his accomplices when he dispaired of his affairs Of whom you have a memorable story in the place quoted X. Besides the Pool of Siloam of Bethesda of Solomon if that were not the same with Bethesda k k k k k k Idem ibid. lib. 5. cap. 30. there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow-pool before Antonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond-pool on the Northside of the City XI We cannot also pass over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Taanith cap. 3 hal 8. The stone of things lost where publication was made concerning any thing lost or missing XII We conclude with the Trench brought round the City by Titus wherein he shut it up in the siege m m m m m m Joseph de Bello lib. 5. cap. 13. Beginning from the Tents of the Assyrians where he encamped he brought a Trench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nether new City the upper was the hill Bezetha the nether was a place somewhat lower on the East of Sion and thence along Kidron to Mount Olivet Thence bending to the South he shut up the Mountain round to the rock called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dove-cote and the hill beyond which lies over the valley of Siloam From thence bending on the West he came even into the vale of the fountain After which ascending along the Sepulchre of Anan the chief Priest and inclosing the mountain where Pompey pitched his tents he bended to the North side and going forward as far as the Village which is called The House or place of Turpentine perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that taking in the Sepulchre of Herod he came Eastwardly to his own Entrenchment CHAP. XXXVI Synagogues in the City and Schools R. a a a a a a Hieros Chetub fol. 35. 3. Phinehas in the name of R. Hoshaia saith There were four hundred and sixty Synagogues in Jerusalem every one of which had a house of the book and a house of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A house of the book for the Scripture that is where the Scripture might be read and a house of doctrine for Traditions that is the Beth Midrash where Traditions might be taught These things are recited elsewhere and there the number ariseth to four hundred and eighty b b b b b b Idem Megillah fol. 73. 4. R. Phinehas in the name of R. Hoshaia saith There were four hundred and eighty Synagogues in Hierusalem c. We do not make enquiry here concerning the numbers being varied the latter is more received and it is made out by Gematry as they call it out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Esa. I. 21. c c c c c c R. Sol. In Esa. 2. 1. We find in Pesikta R. Menahem from R. Hoshaia saith four hundred and eighty Synagogues were in Hierusalem according to the Arithmetical value of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph is not computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Alexandrians is mentioned by the Talmudists concerning which also the Holy Scripture speaks Act. VI. 9. d d d d d d Hieros in Megill in the place above and Juchas fol. 26. 2. Eleazar ben R. Zadok received for a price the Synagogue of the Alexandrians and did his necessary works in it The Alexandrians had built it at their own charge This story is recited by the Babylonian Talmudists and they for Alexandrians have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Braziers For so they write e e e e e e Bab. Megill fol. 26. 1. The Synagogue of the Braziers which was at Jerusalem they themselves sold to R. Eleazar c. The Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workmen in brass The reason why the Alexandrians were so called you may fetch perhaps from this story f f f f f f
For when they think his primary seat shall be at Jerusalem they cannot but believe some such thing of that Mount g g g g g g Mâ—dras â—â—â—â—â—â— R. Janna saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty stood three years and an half in Mount Olivet and preached saying Seek ye the Lord while he may be found call upon him while he is near And now let us from this mountain look back upon the City Imagine your self sitting in that place where the Priest stood while he burnt the red Cow directly over against the East gate of the Temple Between the Mount and the City you might see a Valley running between compassing Sion on the right hand and Jerusalem on the left the gate of Waters against you leading to the Temple on the left hand Ophla and the Horse-gate From thence as we have said was the beginning of the Valley of Hinnom which at length bowed towards the South side of the City In that place near the Wall was the Fullers field which whether it was so called from Wood framed together where Fullers dried their cloth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Fullers monument of which h h h h h h De bello lib. 5. cap. 13. Josephus writes we do not dispute From the Horse-gate Westward runs out the Valley Kidron in which is a Brook whence the Valley takes its name embracing Sion also on the North and spreading abroad it self in a more spacious breadth i i i i i i Succah cap. 4 hal 5. Below the City there was a place we do not dare to mark it out which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motza hither they came down in the feast of Tabernacles and cropped off thence long boughs of Willow it may be from the banks of the brook Kidron and going away placed them near the sides of the Altar bended after that manner that their heads might bow over the top of the Altar c. It is no mervail if there were a multitude of gardens without the City when there were none within Among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maasaroth cap. 2. hal 5. A Garden of Jerusalem is famed wherein Figs grew which were sold for three or four assarii each and yet neither the Truma nor the Tenth was ever taken of them Josephus hath these words l l l l l l De bello lib. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The gardening was all compassed about from the Wall with trenches and every thing was divided with crooked gardens and many walls CHAP. XLI Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene BEthany seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Talmudists Of which they write thus a a a a a a Bab. Pesachin fol. 53. 1. They treat in the place noted in the margin concerning eating of fruits the seventh year and concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beor b b b b b b Cap. 1. of which we have spoke before They enquire how long one may eat of these or the other fruits And they state the business thus They eat Olives say they until the last ceases in Tekoa R. Eleazar saith Until the last ceases in Gush Chalab in the Tribe of Asher They eat dry figs until green figs cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beth-hene R. Judah saith The green figs of Beth-hene are not mentioned unless in respect of the Tenths as the Tradition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The figs of Beth-hene and the dates of Tubni are bound to be tithed The Gloss is this They are not mentined in the Schools among fruits unless in respect of tithing These words are recited in Erubhin c c c c c c Erubhin fol. 28. 2. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-hene is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth jone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubni is writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubina Beth-hene certainly seems to be the same altogether with our Bethany and the Name to be drawn from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athene which signifies the Dates of Palm trees not come to ripeness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Green-figs that is such figs as are not yet ripe And now take a Prospect a little of Mount Olivet Here you may see Olive-trees and in that place is Geth-semani The place of oyl-presses There you may see Palm-trees growing and that place is called Bethany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of Dates And we may observe in the Gospel-history how those that met Christ as he was going forward from Bethany had branches of Palm-trees ready at hand There you may see Fig-trees growing and that place was called Beth-phage The place of Green-figs Therefore some part of Olivet was called Bethany from the Palm-trees there was a Town also called of the same Name over against it The Town was fifteen furlongs distant from Jerusalem And the Coast of that name went on till it reached the distance of a Sabbath days journy only from the City CHAP. XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scopo IN that manner as Mount Olivet laid over against the City on the East the Valley of Kidron running between so on the North behind a Valley somewhat broader stretched out from Sion North-ward the land swelled into a Hill at the place which from thence was called Zophim because thence there was a Prospect on all sides but especially towards the City Concerning it Josephus thus a a a a a a Joseph de Bello lib. 5. cap. 8. Cesar when he had received a legion by night from Ammaus the day after moving his Tents thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He entred into Scopo so called Where the City appeared and the greatness of the Temple shining out as that plain Tract of land touching upon the North coast of the City is truly called Scopus The Viewer Hence those Canons and Cautions b b b b b b Hieros Beracoth fol. 13. 2. He that pisseth let him turn his face to the North he that easeth nature to the South R. Josi ben R. Bon saith The Tradition is From Zophim and within That is if this be done by any one from Zophim inwards when he is now within the prospect of the City when he pisseth let him turn his face to the North that he do not expose his modest parts before the Temple when he easeth nature let him turn his face to the South that he expose not his buttocks before it c c c c c c Bab. Beracoth fol. 49. 2. If any one being gone out of Jerusalem shall remember that holy flesh is in his hand if he be now gone beyond Zophim let him burn it in the place where he is For it is polluted by being carried out of the Walls of Jerusalem But if he be not beyond Zophim let
ripen not in any place near Jerusalem let them fetch it elsewhere Gloss. Gaggoth Zeriphin and Ein Sychar were at a great distance from Jerusalem So is our Sychar distant far enough indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zariph and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeripha denotes a little cottage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the keeper of fields lodg'd Erubbin fol. 65. 2. It is describ'd by Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was cover'd over with Osâ—er twigs the tops of which were bound together and it was drawn â— pleasure from one place to another c. Gloss. in Erubbin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that dwelt in those cottages were keepers of sheep they abode in them for a month or two so long as the pasture lasted and then they remov'd to another place Gaggoth Zeriphin therefore signifies the roofs of little cottages and the place seems to be so called either from the number of such lodges in that place or from some hills there that represented and seem'd to have the shape of such kind of cottages Such cottages may come to mind when we read Luk. II. 8. of the shepherds watching their flocks by night But this is out of our way CHAP. V. BETHESDA Joh. V. I. The Situation of the Probatica II. The Fountain of Siloam and its streams III. The Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelach and the Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloach IV. The Targumist on Eccles. II. 5. noted V. The Fountain of Etam The Water-gate SECT I. The Situation of the Probatica IT is commonly said that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Probatica or the Sheep-gate for let us annex the word Gate to it out of Nehem. III. 1. or at least Bethesda was neer the Temple Consult the Commentators and they almost all agree in this opinion with their good leave let it not be amiss to interpose these two or three things I. That no part of the outward wall of the City which this sheep-gate was could be so neer the Temple but that some part of the City must needs lye between Betwixt the North gates and the Temple Zion was situated On the West was part of Zion and Millo On the South Jerusalem as it is distinguisht from Zion On the East the East-street whose Gate is not the sheep-gate but the water-gate II. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheep-gate according to Nehemiah's description should be situated on the South-wall of the City not far from the corner that pointed South-East So that a considerable part of Jerusalem lay betwixt the Temple and this Gate We have elswhere made it plain that Zion was situated on the North-part of the City contrary to the mistake of the Tables which place it on the South Now therefore consider to how great an extent the wall must run before it can come to any part of Zion to wit to the stairs that go down from the City of David v. 15. which were on the West and thence proceed to the Sepulchres of David v. 16. till it come at length to the water-gate and Ophel toward the East v. 26. and thence to the corner neer which is the sheep-gate v. 31 32. and this will plainly evince that the description and progress in Nehemiah is first of the South-wall from the sheep-gate to the West-corner then of the West-wall and so to the Northern and the Eastern which makes it evident that the sheep-gate is on the South-wall a little distant from the corner which looks South-East which could not but be a considerable distance from the Temple because no small part of Jerusalem as it was distinguisht from Zion laid between SECT II. The Fountain of Siloam and its streams OUR enquiry into Bethesda if I be not greatly mistaken must take its rise from the fountain of Siloam I. The proper and ancient name for the fountain of Siloam was Gihon 1 King I. 33. Kimchi in loc Bring ye him Solomon down to Gihon Targum to Siloam Kimchi Gihon is Siloam and is call'd by a twofold name The Tables that describe Jerusalem speak of a mount Gihon by what warrant I cannot tell if they had said the fountain Gihon it might have pleas'd better II. How that name Gihon should pass into Siloam is difficult to say The waters of it are mention'd Isa. VIII 6. to signifie the reign and soveraignty of the house of David So the Targum Sanhedr Rabh Joseph saith If there had been no Targum of this Scripture Targ. Sanhed fol. 94. 2. we had not known the sense of it which is this Forsomuch as this people is weary of the house of David whose reign hath been gentle as the flowing of the waters of Siloam which are gentle c. Therefore it was not in vain that David sent his Son Solomon to be anointed at Gihon or Siloam for he might look upon those waters as some type or shadow by which the reign of his house should be decipher'd III. The situation of it was behind the West-wall not far from the corner that pointed Ioseph de Excid toward the South-west 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall bent Southward above the fountain of Siloam and then again inclin'd toward the East The waters of this spring by different streams derived themselves into two Fish-pools as seems hinted in 2 Chron. XXXII 30. Hezekiah stopt the upper water-course of Gihon and brought it streight down to the West-side of the City of David where a M. S. of the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suspect that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pipes He stopped up the upper waters of Gihon and brought them in pipes But to let this pass that which I would observe is this that there was a water-course from Gihon or Siloam which was call'd the upper water-course which flow'd into a Pool call'd also the upper Pool Isa. XXXVI 2. and as it should seem the old Pool Isa. XXII 11. By Josephus the Pool or Fish-pool of Solomon for so he in the place before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall again inclin'd Eastward even to Solomon's Fish-pond and going on to the place call'd Ophel it came over against the Eastern Porch of the Temple From whence we may gather that Solomon's Fish-pool was within hard by the East-wall of the City and on this side the place they call'd Ophel which does so well agree with the situation of Bethesda within the sheep-gate that it seems to me beyond all doubt or question that Solomon's Pool and the Pool of Bethesda was one and the same SECT III. The Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelach and the Pool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloach BY another stream the waters of Siloam are deriv'd into another Pool which is call'd the lower Pool Isa. XXII 9.
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
the Lake and not on the North as the Maps and fifteen miles from Necla v. II. p. 6 296 501 502 Zobah Vid. Syria Zuzims A People anciently in Ammon v. I. p. 12 The Description of JERUSALEM JErusalem was otherwise called Salem Gen. 14. 18. Psal. 76. 2. and by Herodotus Cadytis probably from Cadisha The Holy the Syriack changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common name of it Isai. 48. 2 c. and from Aelius Adrianus Aelia It was in compass fifty Furlongs or six Miles and a quarter The Latitude according to the Jews was 33. but according to Ptolomy the Longitude is 66. 0. the Lat. 31. 40. It was from the Sea of Sodom eight and thirty miles from Bethlehem five and thirty Furlongs from Jericho about nineteen Miles from Jordan thirty from Neapolis thirty and stood in the two Tribes of Judah and Benjamin Vol. I. Pag. 497. Vol. II. Pag. 6 20 21 48 302 303 320 322 372. Polyglot The girdle or compass of the City Nehem. 3. v. II. p. 26 SOUTH Sheep-gate Nehem. 3. 1. Josh. 5. 2. so called because it was a Marker for Sheep it was a little from the East the corner looking South v. II. p. 26 27 507 Fullers-field South near the Wall not far from the corner Easterly so called from Wood framed together where Fullers dryed their Cloth or from a Fullers Monument of which Josephus writes v. II. p. 40 Bethesda It signifies The place of Mercy just within the Sheep-gate and the same with Solomons Pool It had cloystered Walks Vol. I. Harm Sect. 24. Vol. II. Pag. 26 35 508 661 666. Meah Towers beyond the Sheep-gate Jer. 31. 38. v. II p. 26 Hananeel Towers beyond the Sheep-gate Jer. 31. 38. v. II p. 26 Fish-gate Zeph. 1. 10. so called from a Fish-Market there rather than because the Fish were carried through it as many conjecture It was South v. II. p. 27 The gate of Birds called the second Gate Zeph. 1. 10. perhaps it was that which is called the old Gate Neh. 3. 6. v. II. p. 27 Ephraim-gate was next to the old Gate Neh. 12. 39. It was South but a little from the corner West and South 2 Kings 14. 13. v. II. p. 28. WEST Corner-gate 2 Kings 14. 13. 400 cubits from that of Ephraim 2 Chron. 25. 23. v. II. p. 28 Siloam Fountain the same with Gihon 1 Kings 1. 33 It was on the back of Acra without the City not far from the corner that look'd West and South and ran in a contrary Channel East and West As it made to the East it left the Fullers Field upon the right and saluted the Sheep-gate on the left and so turning Eastwards fell into Bethesda This Pool which it thus emptied it self into was called by divers names as the Upper and Solomon's as also the old Pool Isai. 22. 11. and the Pool of Shiloah or Siloam which gave name to all the Buildings about it as the Tower of Siloam c. By another Rivulet the Waters of Siloam ran west and coasted along the Broad-wall the Tower of Furnaces the Valley-gate and Dung-gate and after a while at the Basis of Sion or on the back of some small part of it fell into the Lower or Kings-pool called Shelah Neh. 3. 15. This was without though very near the wall of the City and afterward brought within it by Manasseh v. I. p. 1054. v. II. p. 25 26 27 508 509 Gareb-hill Jer. 31. 38. as Lyra not amiss the same with Calvary from the South and more to the West v. II. p. 26. Polyglot Broad-wall Neh. 12. 39. Siloam ran by it v. I. p. 1054 Tower of Furnaces next to the Broad-wall ibid. Ualley-gate Neh. 3. 13. on the West at the Basis of Acra Siloam ran by it Ibid. v. II. p. 27 Dung or Equiline-gate Neh. 3. 14. A thousand Cubits from the Valley-gate v. II. p. 27 Fountain-gate Neh. 3. 15. another distinct from that of Siloam and the Dragon ibid. Steps that led up to the City of David West a little beyond Siloam and at the foot of Sion ibid. and p. 507 burying-Burying-places of David A Pool The House of the Strong Neh. 3. 16. Not far from whence the Wall turned North. Pompey's Tents on a Mountain near the North but on the West v. II. p. 35 Kings Gardens extended from the descent of Sion to the Pool Shelah and between the Fountain-gate and the Kings Pool were Rivers drawn that ran from Siloam into the Kings Pool v. II. p. 509 Etam Fountain was Westward four Furlongs from the City from whence was an Aquae-duct to the Temple v. II. p. 31 584 Vid. Etam in the general Table NORTH On the North side was no Gate but Buildings within close to the Wall Vol. II. Pag. 27 Psephinus Tower built by Herod at the North-west corner ibid. Zophim or Scopus A Mountain North of Sion from whence there was a prospect into the City v. II. p. 41 Herod's Sepulchre without the North-wall of the City v. II. p. 35 EAST The Tower which lyeth out was in the very bending of the corner North and East Neh. 3. 25. Vol. II. Pag. 27 Water-gate Neh. 12. 37. so called because the Waters that flowed from Etam into the Temple descending into the Valley betwixt the Temple and Acra and perhaps those of Bethesda constantly supplied by an Aquaeduct from Siloam ran by this Gate into the Brook Kidron v. II. p. 27 40 510 Ophel was rather a Building than a Tower South of the Water-gate and the Horse-gate v. II. p. 27 508 Horse-gate Neh. 3. 27. perhaps the same with the East-gate Jer. 19. 2. was South of Ophel and led into the Valley of Hinnom v. II. p. 27 38 Miphkad Gate the vulgar calls it The Gate of Judgment not far from the South-East corner v. II. p. 27 Kidron Valley so called from the Brook which had its name from Blackness or Kedardung ran from the East embracing Sion on the North appearing then broader v. II. p. 607 Hinnom Valley so called from shrieking or Tophet so called because of the Drums or Tabers was a great part of Kidron largely so called ran South bending to the West and both of them met at the Horse-gate v. I. p. 109 1053 v. II. p. 27 37 38 40 Camp of the Assyrians was betwixt Goath and the Horse-gate in the Valley of Hinnom which was called the Valley of Carcases Jer. 31. 40. because the Assyrians fell there v. I. p. 1053. v. II. p. 35 Olivet Mount faced Jerusalem and the Temple and Sion upon the East winding likewise Northward so as that it faced Sion also something upon the North. It 's called The Mount of Corruption 2 Kings 23. 13. because of Solomon's Idolatry v. I. p. 1053 Vid. Olivet in the general Table Aceldama if as now shewn was in the Valley of Hinnom or thereabout v. II. p. 640 Gardens round without the Walls of Jerusalem v. II. p. 40. The City IERUSALEM Jerusalem was
〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and how translated 1159 1160 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead 790 Φ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently denotes sinful corruption 708 709 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lights the Jewish Feast of Dedication so called and why 1039 Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautiful whence derived and what Gate of the Temple was signified by it Page 649 THE Fourth TABLE or Alphabetical Index is of Things or Principal Matters contained in the Second Volume A. ABEL what Page 367 Abilene what 366 367 Abraham's Bosome a Jewish Phrase for an hap py state p. 455 456. The ridiculous Notion the Rhemists have upon it p. 455. Son of Abraham by Faith and Nature what p. 467. Abraham's Seed the being of it much gloried in by the Jews p. 566. Several things of Abraham's History p. 665. What he bought in the Land of Canaan 669 670 Absolom was a Nazarite and for that reason wore long hair 774 Acceptance with God and coming to him is only through Christ. 1261 1262 Achzib it and Chezib changed into Ecdippa the Name of a place 61 Acon is a City of Galilee where there was a Bath of Venus 60 Actings of God extraordinary are not mens ordinary Rule 1276 Adam the City was in Perea this was the Centural Place where the waters parted when Israel entred Jordan 82 Adam although at first holy yet had not the Spirit of Revelation p. 1046. He had not the Spirit of Sanctification nor of Prophesie p. 1150. Before his fall he is compared with a Believer sanctified p. 1152 1153. The fall of Adam and the fall of Angels compared together p. 1285. His Story is all wonder p. 1303. Adam and Eve believed and obtained Life p. 1303. A view of their Story in nine Particulars p. 1303 1304. The means of their believing and their condition under believing p. 1304. Adam fell on the sixth Day of the Creation viz. on the Day he was created p. 1323. The proof of this p. 1323 1324. He was created about nine a Clock in the Morning fell about Noon Christ was promised about three a Clock in the Afternoon p. 1324. A new Creation or Redemption was performed on the day that Adam was created p. 1325. Adam's first Sermon to his family the matter of it supposed p. 1327. Adam not created mortal against the Socinians 1353 Adoption or Sonship as referring to God how understood by the Jews 521 533 Adulteress how punished 563 Adultery the only case in which Christ permitted a Bill of divorce p. 148. The Divine Laws concerning it p. 218. How does the Law of Death for Adultery and that of Divorce consiâ—t together p. 218. Adultery practised probably in the Temple Court of the Jews in our Saviours time p. 1080. The story of the Adulterous Woman recorded John the 8. left out of some of the Ancient Greek Testaments and the first Printed Syriack and also some Latine Translations and the reason of this omission p. 1079 1080. Adultery is so common among the Jews that the custom of trying the Adulterous Woman by bitter water mentioned Numb 5. was omitted the pretended reason for this omission 1080 1111 Affairs and Times of Men how God knows and dates them 1250 c. Affliction of the people of God the duration of it is determined by the Lord. 1248 to 1251 Agapae or Love Feast they were appendages to the Lords Supper also they were when strangers were entertained in each Church at the cost of the Church Page 774 to 776 Age of Man the several abatements of it as to length at what time these abatements were made 1066 Aleph and Ain The mystical Jewish Doctors did not distinguish them 79 Alms why taken for Righteousness p. 153 c. The ordinary Alms of the Jews is divided into three parts what they put into the Alms Dish for the Poor of the World What into the Chest for the Poor of the City only What they lest in the field ungathered Whether a Trumpet was sounded when they did their Alms p. 154. 155. Alms given to the Poor of what nature they were to be 467 Almon and Alemoth the same 42 Altar the Rings and the Laver thereof described p. 33 34. What it was to leave a gift before the Altar p. 143. When or at what time the Ashes were swept off it p. 618. The several Offices belonging to it p. 765. The zeal of the Officers to serve at it p. 765. The custom of fetching water at the Fountain Siloam and pouring it on the Altar what it signified p. 1039. Altar put for the Communion Table but in a wrong sence p. 1259. Altar put for Christ how 1259 1260 Amana or Amanah a Mountain and a River 62 Amen verily why so much used by Christ p. 137. Why used double and single p. 533. All used Amen after Prayer or Thanksgiving p. 786. But not in the Temple for there they used another Clause instead of it p. 1139. Orphan Amen was when he that answered Amen knew not what he answered to 786 Amulets Charms Mutterings Exorcisms what 243 Anabaptists refuted 1125 1127 1128 1133 Ananias the madness of his sin his degree supposed to be higher than the Vulgar p. 655 656. Two of the Name one famous 698 Anathema sounds all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem it s taken in a threefold sence p. 795. To be Anathema from Christ what 1295 1296 Angels Doemons and Spirits distinguished among the Jews p. 483. Angels for Prophets and Ministers p. 674. Angels sometimes put on the shape of Men. p. 683 684. Angels foolishly denyed by the Sadducees p. 702 1282 c. The Jews called evil Angels Destroyers or Angels of Death and good Angels Ministring Angels p. 767 Angels put for Devils p. 754. Angels put for Devils Ministers and Messengers p. 773. Angels sight for the Church of God p. 1163. The Devil is called the Angel of Death by the Jews p. 1209. Christ is called the Angel by Stephen the Proto-Martyr upon the account of his delivering the Law on Mount Sinai this proves him to be God against the Arian and Socinian p. 1229. Angel and Angels for Christ Prophets and Ministers p. 1229. Why in some cases they are ranked with Christ and God p. 1268. Angels can will nothing but as God willeth 1268. The Fall of Angels and the Fall of Adam compared together p. 1285. Angels in probability were created the first Day with the Heavens p. 1323 1324. They fell not before Man was created 1324 Anger or wrath of God this Christ did not undergo but only the Justice of God in his sufferings 1348 1349 1350 Anointing of Bodies and Heads among the Jews had a threefold reason used for superstition little differing from a magical Design p. 161 162. The Anointing mentioned in the Epistle of James was for health but opposed to the Magical Anointing of the Jews p. 162. Anointing with precious Ointment when and wherefore used p. 352. Anointing
years of age and he did not only understand but readily speak the Language This worthy Knight our Author often mentioned as his great Friend and a person of a most exemplary life as well as of great Learning and Judgment I have seen a Sermon of our Authors prepared to be Preached at his Funerals in which he bewails his death and complains at the close of it that he was hindred by the express Command of this worthy and modest Knight upon his death bed from saying any thing of him This may seem to be a digression but it is a very pardonable one it being designed only to take an occasion of speaking well of one who deserved well of the World and particularly of our learned Author whose incomparable learning and skill in the Hebrew affairs are under God in great measure owing to the Learned and Religious Gentleman Sir Rowland Cotton did whiles our Author preached at the place above named out of respect to his hopeful parts take him into his own family as his Chaplain There he laid the foundation of his Rabbinical Learning for which he is justly renowned not only here in England but beyond the Seas And that which put him upon it as our Author himself would frequently relate it was this Sir Rowland would often question him in that Language in which our Author was then but a Novice and this after some time wrought upon him so effectually that out of shame and indignation that he wanted that Learning which his Patron had he set himself close to the Study of the Tongues and the Hebrew especially He was ashamed to be baffled as he confessed he often was by a Country Gentleman and that also in a piece of Learning which he by his Profession and his Character was much more obliged to attain to than his Patron could be supposed to be And this was the occasion of his applying himself to those very useful Studies to which otherwise probably he would have continued a stranger In his Studies in this Family he made a great progress and was greatly cherished in them by his Patron to whom he was always very dear With him he continued at Bellaport till Sir Rowland left the Country and went to reside at London with his Family at the request of Sir Allen Cotton his Fathers younger Brother who was Lord Mayor of the City Within a little while our Author followed his Patron to the City He continued not long there before he returned into the Country again and visited his Father and Mother at Uttoxetar above named of whom he took a solemn leave with a resolution to travel beyond the Seas to their no little sorrow But having left his Father and Mother and travailing as far as Stone in the County of Stafford which place was then destitute of a Minister he was by the importunity of those who were concerned perswaded to accept of that place And so he did and forthwith set his Parents at ease by letting them know that his Travels were now at an End At this place he continued two years or thereabouts During this time May 21. 1628. he married Joice the Daughter of William Crompton of Stone Park Esq and Widow of George Copwood of Dilverne in the County of Stafford Gentleman From Stone our Author removed to Hornsey near the City of London for the sake of the Library of Sion College to which he often resorted and from thence in the Spring Anno Domini 1630. he and his Family came to Uttoxetar aforesaid where he continued till the September following when Sir Rowland Cotton preferred him to the Rectory of Ashley in the County of Stafford Here our Author continued in great esteem for the space of twelve years and here he very much pursued his Rabbinical Studies And to that end he bought a small piece of Land lying near unto his Parsonage-house where he built a small House in the midst of a Garden containing a Study and withdrawing room below and a lodging Chamber above Here he closely followed his said Studies with great delight and unwearied diligence and did choose to lodge here very often though it were so near to his Family and Parsonage House He continued in this place till June Anno Domini 1642. when upon what occasion soever it was most probably being called up to the Assembly of Divines unwillingly he seems to leave his abode and Country and became a kind of Exile in London as we may collect from his Epistle before his Handful of Gleanings upon Exodus Where he thus bespeaks the Parishoners of S. Bartholomews behind the Exchange That when exiled from his own they made him theirs But in this his destitute state it seems he continued not long His parts and worth like a great light could not be hid but soon were taken notice of in the City So that he became Minister to the Inhabitants of the Parish aforesaid Where as we learn from that Epistle their first meeting was with extraordinary kindness and the same mutual affection abated not between them About this time it was also that another employment was laid upon him namely to be a Member of the Assembly of Divines at Westminster Whether I shall now follow him and give some account of his carriage and demeanour there In the year 1643. The Ministers of the City of London met together to consult whether they should preach on the Christmas day following as they had been wont to do or take no notice at all of the day One of them whom I shall not name of great Autority among them was against their Preaching and was very near prevailing with the rest of his Brethren to forbear Our Author was at that meeting being at that time Minister at St. Bartholomews aforesaid who was so far from consenting to the advice of that person who gave it that he took him aside and argued the Point with him and did not only maintain the lawfulness of the thing in question but the expedience of it also and shewed that the omitting it would be of dangerous consequence and would reflect very much upon those Men who made profession of no other design but reforming what was culpable and faulty In a word he so far prevailed with the Company that when it was put to the question it was carried in the Affirmative and there were not above four or five of the whole who dissented I forbear to mention the particular arguments which our Author made use of which I could easily have done because I do not mention it as an instance of his Learning that he was able to maintain this cause than which no thing can be thought more defensible but only to let the Reader know that though our Author lived in the late unhappy times and conversed with Men who were extravagantly bent upon extreams yet he did not want courage and integrity in standing against the stream In the debates of that Assembly at Westminster our Author used the
their emissaries every where abroad that to the utmost in them cried down the Gospel preached against it went about to confute it and blasphemed it and Christ that gave it Of this there is testimony abundant in the New Testament and in the Jews own Writings And 3. they were exceeding many of them skilled in Magick and by that did many strange things by such false miracles seeking to outface and vilifie the Divine miracles done by Christ and his Apostles and striving to confirm their own doctrines which opposed the Gospel by backing them with such strange and wondrous actings Juchasin speaks of Abba Chelchia and Chamin and Chamina Ben Dusa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men skilled in miracles fol. 20. And the Jerus Talmud speaks of their inchantings and magical tricks in Shabb. fol. 8. col 2. 3. Sanhedr fol. 25. col 4. nay even of their charming in the name of Jos◠Shabb. fol. 14. col 4. Paul miraculously strikes Elymas blind and inlightens Sergius Paulus with the light of the Gospel This was at Paphos where old superstition dreamed of the blind God Cupid Doting Elymas grope for thy fellow The first miracle wrought among the Gentiles is striking a perverse Jew blind which thing may very well become an Allegory From Paphos they go to Perga in Pamphilia and there John departs from them and returns to Jerusalem but what was the occasion is hard to conjecture Whether it were that he heard of Peters trouble and danger that he had been in at Jerusalem and desired to see him for that he had some special interest and familiarity with Peter may be collected from 1 Pet. 5. 14. and in that Peter was so well acquainted at his mothers house Act. 12. 12 c. Or whether in regard of this his relation to Peter the Minister of the Circumcision he made it nice to go among the Gentiles into the thickest of which he saw they were coming every day more then other For at Paphos where they had last been was a Temple of Venus and at Perga where they now are was a Temple of Diana Strab. lib. 14. Pomp. Mela. lib. 1. cap. 14. Or whatsoever the matter was his departure was so unwarrantable that it made a breach betwixt him and Paul for the present nay it occasioned a breach betwixt Paul and Barnabas afterward And so we leave him in his journy to Jerusalem whither when he came he staied there till Paul and Barnabas came thither again CHRIST XLIV CLAUDIUS IV ACTS CHAP. XII from Ver. 20. to Ver. 24. HERODS death was in the beginning of this year the fourth of Claudius or near unto it according as Josephus helpeth us to compute who testifieth that the third year of his reign was compleated a little before his death Vid. Antiq. lib. 19. cap. 7. He left behind him a son of seventeen years old in regard of whose minority and thereby unfitness to reign Claudius sent Cuspius Fadus to Govern his Kingdom His daughters were Berenice sixteen years old married to Herod King of Chalcis her fathers brother And Mariam ten years old and Drusilla six who afterward married Felix CHRIST XLV CHRIST XLVI CHRIST XLVII CHRIST XLVIII CHRIST XLIX CLAUDIUS V CLAUDIUS VI CLAUDIUS VII CLAUDIUS VIII CLAUDIUS IX ACTS CHAP. XIII from Ver. 14. to the end of the Chapter And CHAP. XIV AT the fifteenth Chapter we have some fasmess of the time viz. in what year the Council at Jerusalem as it is commonly called did occur which certainty we have not of the times of the occurrences henceforward thitherto so that since we cannot determinately point any passage to its proper year we must cast them in gross under this gross sum of years and distribute them to their proper seasons by the best conjecture we can From Perga in Pamphilia Paul and Barnabas come to Antioch in Pisidia and on the Sabbath day going into the Synagogue are invited by the Rulers of the Synagogue after the reading of the Law and Prophets to speak a word of exhortation to the people But how could the Rulers know that they were men fit to teach It may be answered By former converse with them in the City and it is very like that the Rulers themselves had drunk in some affection to the Gospel by converse with them which made them so ready to urge them to preach For it is not imaginable that this was the first time that they had seen them not that they came to Town that very day but that they had had some converse before Paul preacheth and the Synagogue broke up and the Jews gone out the Gentiles desired that the same words might be preached to them in the week between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely on the second and fifth days of the week following which were Synagogue days on which they met in the Synagogues as on the Sabbath day And which days their Traditions said were appointed for that purpose by Ezra Talm. in Bava Kamah per 7. R. Sol. and Nissim in Chetubboth per. 1. in Alphes Their preaching on those days had so wrought that on the next Sabbath almost all the City was gathered together to hear the word and many of the Gentiles receive it but the Jews stirred up some female unbelieving proselytes against them and some of the chief of the City so that they drave them out of those coasts and they shaking off the dust of their feet against them go to Iconium This Ceremony injoyned them by their Master Matth. 10. 14. was not so much for any great business put in the thing it self as that even from a tenet of their own they might shew how they were to be reputed of It was their own Maxime That the dust of a Heathen Country or City did defile or make a person unclean Tosaphta ad Kelim per. 1. hath this saying In three things Syria was like unto any Heathen Land The dust of it made a person unclean as the dust of any other Heathen Country did c. So that their shaking off the dust of their feet against them was to shew that they reputed them and their City as Heathenish ACTS CHAP. XIV AT Iconium they continue long and with good effect but at last they are in danger of stoning and thereupon they slip away to Lystra and Derbe Cities of Lycaonia and to the region that lieth round about That region Strabo describeth lib. 12. where among other particulars he tels that Derbe lay coasting upon Isauria and in his time was under the dominion of Amyntas At Lystra or Derbe Paul converteth Lois and Eunice and Timothy and as some will tell you here or at Iconium he converteth Tecla For healing a Creeple they are first accounted Gods but presently by perswasion of some Jews Paul is stoned but being reputed dead recovereth miraculously From thence they go to Derbe and return to Lystra Iconium and Antioch and ordain Elders in those Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. is unproperly
education parts and hopes and some remarkable Prophesies and predictions had been given concerning him what an instrument he should prove in the Gospel which made Paul to fix upon him as one designed for him from Heaven They set forth an◠travel Phrygia and Galatia and when they would have gone into Asia and Bithynia the Spirit forbad them because the Lord would hasten them into Macedonia unto a new work and such a one as they had not medled withal till now and that was to preach to a Roman plantation for so the Text doth intimate that Philippi was ver 12. and ver 21. and so saith Pliny lib. 4. cap. 11. He had indeed been always in the Roman dominions but still among other Nations as Jews Greeks Syrians and the like but we read not that he was in any City of Romans till here And his going to preach to that people is so remarkable that the Text seemeth to have set two or three notable badges upon it For that Nation lieth under so many sad brands in Scripture and lay under so great an abominating by the Jews that the Gospels entring among them hath these three singular circumstances to advertise of it 1. That the Spirit diverted Paul from Asia and Bithynia to hasten him thither 2. That he was called thither by a special vision the like invitation to which he had not in all his travels to any other place 3. The Penman doth not joyn himself in the story till this very time For hitherto having spoken in the third person he and they as He came to Derbe ver 1. They went through the Cities vers 4. c. he cometh now to joyn himself and to use the word We and Us. After he had seen the vision immediately we indeavoured to go into Macedonia assuredly gathering that the Lord had called us vers 10. Yet was this City mixed also of abundance of Jews living among them as that people was now dispersed and sowed in the most places of the Empire from Rome it self Eastward however it was on this side On the Sabbath by a river side where the women it seemed used their bathings for purification and where was a Synagogue they preach and convert Lydia a proselytess and she is instantly baptized and her houshold before she go home for ought can be found otherwise in the Text from whence we may observe what believing gave admission to Baptism to whole housholds In this Roman Colony it is observable that the Synagogue is called proseucha and that it is out of the Town Paul casteth out a spirit of divination and is thereupon beaten and imprisoned he and Silas but inlarged by an earthquake and the Jaylour is converted and he and his family instantly baptized After a little while Paul and Silas depart having laid the foundation of a very eminent Church as it proved afterward from which Paul in his Epistle thither acknowledgeth as many tokens of love received as from any Church that he had planted and to which he made as many visits afterward When he departeth he had ordained no Ministers there for ought can be gathered from the Text and it may be he did not till his return thither again which was the course he had used in other Churches Acts 14 23. He speaketh of divers fellow-labourers that he had there in the Gospel both men and women Phillip 4. 3. which cannot be understood of preaching but that these being converted they used their best indeavour to perswade others to imbrace the same Religion c. ACTS CHAP. XVII PAUL and Silvanus and Timothy come to Thessalonica where they make many converts but withal find very much opposition In three weeks space or very little more they convert some Jews many Proselytes and not a few of the chief Gentiles women of the City which number considered with the shortness of the time in which so many were brought in and the bitterness they indured from the unbelieving made their piety to be exceedingly renowned all abroad 1 Thess. 1. 6 7 8. Persecution driveth the Apostles to Beraea another Town of Macedonia Plin. l. 4. c. 10. there they found persons better bred and better learned then that rabble mentioned ver 5. that they had met withal at Thessalonica The Jews called their learned men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii nobilium it may be Lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. translates that The rabble from Thessalonica brings the persecution hither also so that Paul is glad to depart to Athens but Silas and Timothy abide at Berea still At Athens there was a Synagogue of Jews and Proselytes ver 17. so that it is undoubted the Scholars of the University had heard from them the report of the true God therefore Paul is not so much cried out upon for telling them of the true God in opposition to the false as for preaching of Jesus crucified risen and glorified which neither they nor even the Jews Synagogue there had ever heard of before for this he is convented before their great Court of Areopagus where his discourse converts one that Bench Dionysius ACTS CHAP. XVIII FROM Athens Paul cometh to Corinth Urbs olim clara opibus post clade notior nunc Romana colonia saith Pomp. Mela. lib. 2. cap. 3. A little view of the City may not be useless It stood in the Isthmus or that neck of Land that lay and gave passage betwixt Peloponesus and Attica upon which Isthmus the Sea pointing in on either hand made Corinth a famous and a wealthy Mart Town by two Havens that it had at a reasonable distance from it on either side it the one Jochaeum at which they took shipping for Italy and those Western parts and the other Cenchraea at which they took shipping for Asia Merchandise arriving at these Ports from those several parts of the World were brought to Corinth which lay much in the middle between them and so this City became the great Exchange for those parts It lay at the foot of a high promont called Acrocorinthus or the Pike of Corinth The compass of the City was some forty furlongs or five miles about being strongly walled In it was a Temple of Venus so ample a foundation that it had above a thousand Nuns such Nuns as Venus had to attend upon it The City was sacked by L. Mummius the Roman General as for some other offence that it had given to that state so more especially for some abuse shewed to the Roman Embassadors there But it was repaired again by the Romans and made a Colony Vid. Strabo lib. 8. Plin. lib. 4. cap. 4. Paul coming hither findeth Priscilla and Aquila lately come from Italy because of Claudius his Decree which had expelled all the Jews from Rome Of this Decree Suetonius speaketh as he is generally understood In Claudio cap. 25. Judaeos impulsore chresto assidue tumultuantes Roma expulit Claudius expelled the Jews out of Rome who continually tumultuated because of Christ.
went thither he saith not at all And now to take up what we have to observe upon these things that have been spoken 1. It is true indeed as Tacitus witnesseth that Pallas the brother of Felix who had been Claudius his great favorite and so Nero's also in Claudius time did wane and decrease somewhat in his favour in a very short time after his entrance into his reign but he was not utterly laid flat and out at all till after Poppaea came into favour and amorousness who forwarded the death of Agrippina and the bringing down of those that were of her party as Pallas was Therefore the power of Pallas with the Emperour seemeth to be expired in Nero's fifth year in which Agrippina was slain And by this account we cannot extend Felix his escape for his brother Pallas his sake beyond Nero's fourth Year For considering Poppaeas prevalency with the Emperour when once she became his Paramour and considering her detestation of Agrippina and her faction of which Pallas was the chief we cannot cast Felix his discharge for Pallas his sake beyond Nero's fourth 2. Paul lay two years prisoner at Caesarea under Felix Acts 24. 27. After two years Portius Festus came into Felix room Many are the conjectures about these two years Baronius saith it was Expleto biennio Neronis Magister Historiae Scholasticae saith it was Biennium ab accusatione Felicis a Judaeis A Lapide cares not to think that Biennium hoc inchoandum a praefectura Felicis in Judaea nam ante illud praefuerat Trachonitidi Batanaeae Gaulonitidi c. But it is most proper to hold that these two years mean the time of Pauls being a prisoner under Felix from the time of his apprehension under Lysias the chief Captain till Felix his going out of his Government and so it is held by Beda Beza Salmeron Onuphrius and others And this is so proper and suitable to the intent and discourse of Luke that it needeth no illustration or proof of it and it is most agreeable to the Scriptures manner of accounting in all other places These two things then being thus concluded on it will follow that Pauls apprehension was in Nero's second and Felix went out of Office in Nero's fourth before Poppaea was yet got into her potency And the accounting of Pauls two years imprisonment under Felix to be thus At Pentecost in Nero's second he is apprehended and at Pentecost in Nero's third he had been a year prisoner and at Pentecost in Nero's fourth his two years are up and that spring it was that Felix went out of Office and went to Rome to make his answer and Pallas his brother not yet utterly out of favour makes his peace And now let us draw up the Chronology of Nero's time to the full according to these evidences and as referreth to our occasion CHRIST 55 NERO. 1 Paul at Ephesus Goeth to Macedonia Creete Greece to Macedonia again and wintreth in Nicopolis CHRIST 56 NERO. 2 Paul at Macedonia till Easter then goeth up to Jerusalem and is apprehended at Pentecost and from that time till the year go out is a prisoner CHRIST 57 NERO. 3 Paul a prisoner all this year under Felix CHRIST 58 NERO. 4 Felix removed Festus cometh in Paul shipped towards Rome but wintreth by the way Poppaea in Nero's eye and becomes his Minion CHRIST 59 NERO. 5 Festus Governour of Judea Paul after wintering in his journey cometh to Rome and this is the first year of his imprisonment there Nero killeth his Mother Agrippina CHRIST 60 NERO. 6 Festus Governour of Judea Pauls second years imprisonment at Rome CHRIST 61 NERO. 7 Festus Governour of Judea CHRIST 62 NERO. 8 Festus Governour of Judea Nero marrieth Poppaea CHRIST 63 NERO. 9 Festus Governour It may be Albinus came in sometime this year and then was James the less slain this year CHRIST 64 NERO. 10 Albinus Governour of Judea CHRIST 65 NERO. 11 Florus Governour of Judea CHRIST 66 NERO. 12 CHRIST 67 NERO. 13 Florus Governour of Judea The Wars begin CHRIST 68 NERO. 14 Nero dieth having reigned 13. years and 8. months ACTS Chap. XXI from Ver 17. to the end of the Chapter PAUL cometh to Jerusalem at the feast of Pentecost when the City was now full of conconflux to that festival He resorteth instantly to James the residentiary Apostle of the Circumcision for holding correspondency sake and there he shews him the manner and fruit of his Ministry among the Gentiles Which both by James and the Elders that were with him is well approved of as to the thing it self but they certifie him of what complaints they heard from the Jews against him for crying down the rites of Moses especially Circumcision That thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to circumcise their Children ver 21. Now because thousands of the Jews which believed were yet zealous of the Law this gave much offence But did Paul teach thus or not No doubt he did and it behoved him so to do nor does nor can James except against the Doctrine for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while as there is an example in this very place yea Paul himself circumcised Timothy upon that reason yet the use of Circumcision as these that stood upon it used it was utterly inconsistent with the Gospel Hear this Apostles Doctrine Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtor to the whole Law Gal. 5. 2. A converted Jew would have his Son circumcised Paul asks him a reason what can he answer but it looks after some justification by it as their own Authors speak their thoughts He that is circumcised is perfect And He that is circumcised shall not go to Gehinnom And I said unto thee in thy blood live Ezek. 16. 6. This is the blood of Circumcision c. Tanchum in Gen. 17. 18 c. They looked indeed upon Circumcision as an admission into the Covenant and thereupon the Father of the Child at his Circumcision constantly used these words Blessed be thou O Lord our God who hast sanctified us by his Commandments and commanded us to bring the Child into the Covenant of our Father Abraham And they that stood by said As thou hast brought him into the Covenant so bring him into the Law and into the Bridechamber Jerus in Beracoth fol. 13. col 1. But withall they looked upon this Covenant as a Covenant of works for as we observed before they reputed Abraham himself so justified Good cause therefore had Paul to stand out against the convert Jews Circumcising their Children as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect And here by the way let us conceive we
burnt down upon the Lords day or on the Christian Sabbath Fire put to it upon their Sabbath and it burnt all ours And so the City fell upon their Sabbath as was mentioned out of Dion even now SECTION II. The face and state of the Country after the Cities ruine WE will first begin at Jerusalem it self It was laid so desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That travellers by could see no sign that it had been ever inhabited they are the words of Josephus De Bell. lib. 7. cap. 1. The Friars there and the Maps here with us that point out places so punctually as to tell you Here was Pilates Palace here the Highpriests here the dolorous way c. must receive more curtesie from your belief then they can give proof to their assertion It appears by the constant and copious testimony of the Jews that the City and Temple were not only laid flat by fire ruine and demolishment but that Turnus Rufus brought a plow over them to make good that Prophesie Zion shall be plowed as a field The plowman would find but rugged work They allot it as observed before to have been on the same day of the year and so a twelvemonth at the least must intercede What the beauty of the place had been needs no Rhetorick to set it forth nor what the populousness the Temple if there had been no other goodly structures was enough to speak the one and the multitude of their Synagogues the other their own records sum them up to four hundred and threescore R. Phinehas in the name of R. Hoshaiah saith there were 460 Synagogues in Jerusalem and every one had a house for the Book of the Law for the publickreading of that and a house for the publick teaching and explaining the traditions Jerus Chetub fol. 35. col 3. which in Megillah fol. 73. col 4. and in R. Solomon upon the first of Isaiah are reckoned up to four hundred and fourscore But now not one relick left of Temple Synagogue Midrash House oâ— any thing else but rubbish and desolation Her people used this custom while she stood that on all other days of the year the unclean walked in the middle of the street and the clean by the house sides and the unclean said unto them Keep off But on the days of the Festivals the clean walked in the middle of the street and the unclean by the house sides and then the clean bid Keep off Jerus Shekalin fol. 51. col 1. But now where is that company that niceness nay where are the streets Titus himself some time after the desolation coming that way could not but bemoan the fall of so brave a City and cursed the Rebels that had occasioned so fatal a destruction Joseph De Bell. lib. 7. cap. 15. How the Country near about was wasted with so long and terrible a siege and indeed the whole Country with so dreadful a War it is easier conceived then expressed Josephus tells particularly much of it and this thing for one That all the timber twelve miles about the City was cut down and brought in to make forts and engines for the siege lib. 6. cap. 40. We may take a view of the whole Country as to the surface and situation of it in this prospective of their own The Land say they that Israel possessed that came out of Babylon was these three Countries Judea Galilee and Beyond Jordan and these were severally tripartite again There was Galilee the upper and Galilee the neather and the Vale. From Caphar Hananiah upward all that bears not Sycamores is Galilee the upper and from Caphar Hananiah downward all that doth bear Sycamores is Galilee the lower and the border of Tiberias is the Vale. And in Judea there is the Mountanous and the Plain and the Vale. And the plain of Lydda is as the plain of the South and the mountanous thereof as the mountain royal From Bethoron to the Sea is one Region Shiviith per. 9. halac 2. The Jerusalem Gemarists do adâ— thus What is the vale in Galilee The vale of Genezareth and the adjoyning What is the mountanous in Judea This is the mountain royal and the plain thereof is the plain of the South and the vale is from Engedi to Jericho And what is the mountanous beyond Jordan R. Simeon ben Eleazar saith The hills of Maâ—var and Gedor And the plain thereof Heshbon and all her Cities Dibon Bamoth Baal and Beth Baal Meon And the vale is Beth Haran and Beth Nimrah Sheviith fol. 38. col 4. It were endless to trace the footsteps of the War particularly in all these places let Josephus be consulted for that we may say in short that hardly any considerable place escaped but such as were peaceable or such as were unaccessible Of the later sort the mountanous of Judah was the chiefest place Joshua 21. 1. Luke 1. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain royal as the Hebrew Writers do commonly call it a place incredibly populous as they testifie Jerus Taanith fol. 69. col 1. Hither Christ gives his Disciples warning before hand to flee when these evils should come Matth. 24. 16. Which warning we cannot judge but they took and so planted here as in a place of safety by his warrant Though therefore the Country were extreamly wasted with so long and so furious a War yet was it not utterly waste nor the Nation destroyed from being a people though it were destroyed from being what it had been Those places and persons that had quietly submitted to the Roman power if they had escaped the fury of their own seditious ones were permitted to live in quiet yea to injoy their own Religion and Laws they in the mean while demeaning themselves as peaceable subjects to that power that had brought them under And for one acknowledgment of that subjection they were injoyned to pay that Didrachma or half shekel that they usually paid to the Temple for their lives to Jupiter Capitolinus Xiphil apud Dionem pag. 748. Their Sanhedrin continued in the same lustre and state as it had done for many years before the City fell and their Synagogues in the same posture and their Religion in the same condition save only those parts of it which were confined to Jerusalem which was now in the dust And generally the places and people that had escaped the War if they would live quiet did injoy their quietness as well as men could do in a Land in such a condition as into which it was now brought SECTION III. The Sanhedrin sitting at Iabneh Rabban Iochanan ben Zaccai President ALthough Rabban Simeon the President of the Council was caught in Jerusalem as in a trap and so lost his life yet Rabban Jochanan ben Zaccai his Vice-President and who was also then in the City with him made a shift to escape He spake and acted for Caesar as much and as long as he durst and when he saw he could no longer be in safety
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence they drew the Holy Ghost Talm. Jerus in Succah fol. 55. 2. It may therefore be a conjecture
28 45. 12. 19. 42. and divers other places be well weighed and it will be utterly unimaginable that there should be less believers in Jerusalem now than many hundreds much more unimaginable that these one hundred and twenty were all who were all Galileans and no inhabitants of Jerusalem at all This number therefore mentioned by the Evangelist of one hundred and twenty is not to be thought all the Church in that City but only the society and company that were of Christs own train and retinue whilst he was upon earth that companied with him all the time that he went in and out among his Disciples Acts 1. 21. And this company though it be mingled and dispersed among the Congregations in the City for preaching the Word and administring the Sacraments and joyning in acts of worship yet did they keep together as a more intire and peculiar society and standing Presbytery Act. 4. 21. and of the rest durst none joyn himself unto them Acts 5. 13. and thus they continued till the persecution at Stephens death dispersed them all but the Apostles Acts 3. 1. Vers. 16. This Scripture must needs have been fulfilled I apprehend not what the word have doth in this clause for it had been both more proper for the sense and more facil for the reader to have it read This Scripture must needs be fulfilled Now the application of these places so pertinently and home to Judas sheweth the illumination and knowledge that the breathing and giving of the Holy Ghost Joh. 20. 22. had wrought in the Disciples Vers. 18. This man purchased a field with the reward of iniquity Not that he himself bought this field for Matthew resolves the contrary Matth. 27. 7. and tells that it was bought by the Chief Priest for his damned bribe Nor was any such thing in his intention when he bargained for his money but Peter by a bitter irrision sheweth the fruit and profit of his wretched covetise and how he that thought to inlarge his Revenues and to settle his habitation by such horrid means came home by it with the contrary his revenues to purchase land for others his habitation to be desolate and himself to come to so sad an end §. And falling headlong c. Universality antiquity and consent have so determinately concluded that Judas hanged himself that there is no gainsaying yet hath the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left it so indifferent whether he hanged himself or were strangled by the Devil that if I were not tied up by the consent of all to the contrary I should the rather take it the latter way And if I durst so interpret it I should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose that Satan took him away bodily strangled him in the air and then flung him headlong and burst out his bowels For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui vel a seipso vel ab alio praecipitatur saith Stephanus And to this purpose may that verse of Matth. 27. 5. be very well interpreted And he cast down the silver pieces in the Temple and departed and going away he was strangled the Devil catching him away and stifling him and then casting him headlong and bursting out of him with the eruption of his intrals and this terrible occurrence would soon be noted of all the inhabitants of Jerusalem Acts 1. 19. Vers. 19. Accldama 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a field of blood by a double relation First Because it was bought with a price of blood Math. 27. 7. And secondly Because it was sprinkled with his blood that took that price for so this verse intimateth Vers. 21. Wherefore of these men that have companied with us §. Observations upon the election of Matthias First That there was a necessity the Apostles be twelve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and this that the Founders of the Christian Church might be parallel to the twelve Tribes the founders of the Jewish for now Jews and Christians were to join together and this is hinted in the twenty four Elders the representative body of the Church so often mentioned in the Revelation and spoken out Rev. 21. 12. 14. Secondly That Matthias and Joses being chosen to the presented to the Apostles the election was not the choice of the whole Church as if every member of the Church and believer in Jerusalem either did or might give his vote to the choosing of them but it was only the choice of the whole Presbytery or the hundred and eight among themselves for so is it most plain vers 15. 21. being compared together Observe the phrase Of these men that have companied with us Thirdly That the Apostles could not ordain an Apostle by imposition of hands as they could ordain Elders but they are forced to use a divine lot which was as the immediate hand of Christ imposed on him that was to be ordained that opinion took little notice of this circumstance that hath placed Bishops in the place of the Apostles by a common and successive ordination Vers. 25. Ioseph called Barsabas who was sirnamed Iustus This seemeth to be he that is called Joses Mark 6. 3. 15. 40. the brother of James the less and the rather to be so supposed because he is surnamed Justus as James was And so saith Beza one old Copy readeth Joses here and the Syriack for Joses readeth Joseph in Chap. 4. 36. so indifferently are the names used one for another And from this indifferency have some concluded that Joseph here and Joses in that Chapter are but one and the same person the nearness of the sound of Barsabas and Barnabas helping forward that supposal But first that Joses or Joseph in Chap. 4. 36. was born in Cyprus this Joseph or Joses here was born in Galilee Secondly Although the Apostles belike had named these two Josephs to distinguish them the one Barsabas and the other Barnabas two names that are not far asunder in sound and utterance yet are they in sense and in the Apostles intention if they named the one as they did the other Barnabas is interpreted by the Evangelist himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred generally the Son of consolation but the Greek may as well bear the Son of exhortation for so it is known well enough the word familiarly signifieth The Syriack useth indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for consolation Luke 6. 24. Phil. 2. 1. Rom. 12. 8. 2 Cor. 1. 4 5. and in the place in hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place last cited before it but whether Barnabas may not equally be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie or instruct I refer to the Reader Be it whether it will certain it is the Etymology and notation doth very far recede from that of Barsabas Some conceive that this signifieth the son of an Oath others the son of fulness but the notation to me seemeth to be the son of wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if we would be
speech now made among them in the Senate and reviving an act of treason for speaking against the Prince he suddainly departed out of the Senate and the City In what case the Senate and the people were that were guilty of either words or actions that he had charged them with all it is readily guessed but how they shall come off and what they shall do to escape is not easily to be resolved Their presentest help is to fawn and speak fair and that course they take praising him infinitely at their next meeting for his justice and piousness and giving him as infinite thanks that he suffered them to live and decreeing that sacrifices should be offered annually to his clemency on that very day that those charges were published against so many seeking to appease his senseless and foolish anger by as senseless and foolish a pacification But how little they could sacrifice or pray or praise him into any better mind than he hath been in hitherto you shall see by the sequel § 2. An inhuman Cruelty Among the many cruelties of this monster the murder of Esius Proculus may bear some bell because he slew him for nothing but only for this for that he was such an one as God had made him This man was the goodliest man of person and shape in all the City insomuch that he was commonly called Colosseros for his extraordinary properness and stature One day as he sate a spectator upon the scaffolds of the bloody sports below Caius commanded him suddainly to be put down among the combatants and there to fight for his life When he had had a tryal with two several men and came off victorious the inhuman Tyrant caused him speedily to be bound and arraied in tatters and rags to be led about the City shewed to the women and then slain So much of beast had this monster in him that he could not indure the goodliness of a man § 3. Caius his Luxury Lavishness and prodigality Thus bestial was he towards men and no less was he in another kind towards women This appeared in the deflouring of his own sisters and adulterating the most of the noble Ladies of the City He was his own Pimp and purveyer for his lust with this open and hideous way of brothelry He would invite the great men and their Ladies to supper and as the women passed by him in way of salutation he would earnestly and leasurely view them mercantium more saith my Author as they do that are to buy any thing and if any matron for modesty held down her head he would lift it up that he might have his full survey she that pleased him he took into a retiring room and adulterated and presently would he bring her forth again and tell openly whether she had given him content or no. Nor was he content with this choice and variety of women neither but that he might be beastly in every kind he abstained not from the abomination of Sodomie with men But let us stay no longer upon him in this his filthiness but trace him a little in his more tolerable vices of fantastickness and prodigality He seemed to affect a singularity in these three things singing working and spending according to the uncontroledness of his will the vastness of his command and the hugeness of his revenue He invented new manner of bathings and prodigious kinds of meats and feasts he would disolve most rich and precious Jewels in Vinegar and then drink them off And because he doubted as it seemeth that he could not wast his treasure fast enough with such tricks as these he would stand upon a Tower divers days together and fling great sums of mony among the people To all which ways of lavishing and expensiveness he joyned monstrous works and machinations which shewed at once his folly in their undertaking and the vastness of his power in their performance As levelling mountains to even the plain and in other places filling up the plain to equal mountains sometimes causing rocks of flint to be cut through to make a passage and sometimes foundations of houses or walls to be laid in the bottom of the Sea bringing soil and rubbish to fill up the place and to make it firm ground ambitious to bring to pass seeming impossibilities and cruelly hasty in the accomplishing of what he undertook punishing the slacking of the work with certain death § 4. His strange Bridge and Ships In the list of these his vanities and ungodly ways of spending let his bridge between Puteoli and Bauli come in the first place or else you do it some injury These two places were about three miles and a half distant an arm of the Sea of that breath severing them and lying between The ambition of the vain Emperour was to ride on horseback and in his chariot between these two places What his fancy or Phrenzy rather was that stirred up such a humor in him is diversly related and it is no great matter to inquire after it Some say it was that he might terrifie Germany and Britain against whom he intended hostility with the very rumor of so great a work others that he might intimate or rather excel Xerxes who made a bridge of Ships over the Hellespont But the rumor of it at Court where his mind was likeliest to be best known was that he did it in confutation of a prediction of Thrasillus who had told Tiberius that Caius should no more rule then ride over the bay of Baiae on hoseback Dion guesseth this to have been his reason that whereas the Senate upon their fear and fawning mentioned before had decreed an Ovation for him or a kind of triumphant riding on horseback he thought it too poor a thing to ride so by land and therefore invented this trick of his own vain head to ride so by Sea For this purpose all the ships that could be got were sent for in and when they were not enough others were made and so they all were set two and two linked together till they made a bridge of that three miles and an half long Then caused he an infinite number of workmen to carry on earth and make a causey like the Apion road over all those ships from the continent to the Island If this were not a Pontifex Romanus with a witness let all men judge When his dear bought way was thus prepared he prepares for it and for his Phantastick journey over it His garb in which he would ride was this He put a breast plate on which he said had been Alexanders and over that a rich purple robe then his sword and buckler and an oaken garland about his head and having sacrificed to Neptune and to the other Gods and even to the Deity Envy lest the bridge should miscarry he sets forth on horseback with a great troop of armed men attending him and takes his strange and idle voyage When he had ridden thus one day on horseback he
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
JOHN LIGHTFOOT D. D. A PROSPECT OF THE TEMPLE ESPECIALLY As it stood in the days of our SAVIOUR CHAP. I. Of the Situation of Mount MORIAH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MORIAH * * * 2 Chron. 3. â— â—s 2. 2. the Mountain of the Lords House from whencesoever it had its denomination about which there are various conjectures it is certain it had its designation for that use and honour to which it was imployed ‖ ‖ ‖ 1 Chron. 21. 26. 22. 1. by fire from Heaven and of old time * * * Gen. 22. 2 c. by Abraham's offering up his Soâ— Isaac there in a figure a a a R. Sol. in Gen. 22. Some are of opinion that it was called Moriah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruction because from thence there went forth a Law and Doctrine for all Israel b b b Onkel Ibid. others conceive the name to have been derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor which betokeneth Myrrh and spicery because it was to be the only place of offering Incense c c c â—â—llâ—r â—â—â—sâ—â—â— â—â—â— 2. cap. 1â— others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morech jah The Lord will be visible because the Son of God was to appear there in humane flesh And so they all repute that it carried a notation predictive 〈◊〉 referring to something that was to occur there in time to come But if we will apply the Etymology of it to that time present when it and the Country about it and first take that name of the Land of Moriah we may construe it The Land of a teacher of God as John III. 2. or the Land of the Lord my teacher as being the Territory of Sem or Melchisedeck the great Teacher of the ways of the Lord while the Canaanites round about did walk in blindness and were led by Teachers only of delusion and the Land which the Lord his teacher had designed to him in the prediction of his Father Noah d d d Joseph Antiâ—â— l. 15. c. 14. This Mount was so seated in the midst of Jerusalem that the City lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in form of a Theatre round about it e e e â—â—d Ezek. 40. 2. Kimch ibid. Tosaph ad Kelim On the South lay Jerusalem it self built upon Mount Acra and Acra naturally higher than Moriah f f f â—â—s de Bell lib. 5. cap. 13. but much levelled by the Asmonean Family in the time of their reign and the valley betwixt well raised and filled up with Earth that both the Temple might over-top the buildings on Acra and that the coming up from the City to the Temple might be the more plain and easie compare Luke III. 5. g g g Psal. 4â— 2. Aben Ezra â—b On the North side lay Mount Sion furnished with the gallant buildings of the Palace Court and City of David These two Mountains Acra and Sion and the Cities built upon them the London and Westminster City and Court of the Land of Canaan did so decline and descend upon their South-East and North-East points that on the East and West of the Temple they met and saluted each other in a valley having also a deep valley betwixt them and the Temple on every side but only on the South where it was the less deep because of the levelling mentioned immediately before Although this Mount Moriah were not so high of it self as the two Hills on either side it yet was it of a great pitcâ— and steepness h h h Id. de Bell. lib. 5. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strong heap â—â—â—ep and deep â—â— every side And it was a discerning note of a young male châ—â—d i i i Hagigah per. 1. That he was bound to appear before the Lord at the three Festivals if he were once come to be able to go up the Mountain of the Temple holding his Father by the hand This Mount fell so in the division of the Land that part of it was in the lot of one Tribe and part of it in another k k k Avoth R. Nathan per. 34. Zevachin per. 5. in Gemara For most part of the Courts was in the portion of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altar Porch Temple â—â—d most holy place were in the portion of Benjamin And that part that lay in the portion of Judah was made hollow under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ith arches built upon arches underneath saith Maimony l l l Beth abbekirah per. 5. because of the Tent of defileâ—â—nt Now this that he calleth the Tent of defilement might very well be supposed to be a Sink or common Shore made under ground and arched over for the conveyance of all the filth and wash of the Courts away and that there was such a thing we shall see hereafter but he explaineth himself in another place and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m Maym. Parah per. 2. All the Mountain of the house that is the outmost space and all the other Courts were hollow under because of an abyss or deep grave Now the Talmudicks do use to call a Sunk unseen or unsuspected grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n Talm. Bab. Parah per. 3. Gloss. ibid. an abyss grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel language Luke IX 44. And so they call an unseen or unknown uncleaness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o Nazir per. 1. Maym. in Biath Mikdash per. 4. An abyss of uncleannesses and they oppose to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An uncleanne known of Wherefore that they might be sure that there should be no graves secretly made in any of the Courts of the Temple by which they might be defiled they arched all the Courts under ground so as that there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arches upon arches as my Author expresseth it which he explaineth in another p p p Id. in Parah per. 3. place in another story of the like nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One arch set upon two arches so that the feet of an arch stood upon two arches that were under it And so it was either impossible to bury above the Arch for want of soil or if it were possible to bury below the arches it was deep and far enough from defiling CHAP. II. The measure of the floor of the Mountain of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE compass of the â—â—oor of Moriah a a a Jos. de Bell. lib. 5. cap. 14. did increase by time and industry somewhat though not much above what it was when Solomon first began the Temple there For b b b 1 Chron. 21. 18. 22. 1. whereas David by divine direction had built an Altar and God by divine Fire upon it had fixed that very place for the place of the Altar of the Temple the Mountain possibly in some part of it might want
Children of Ammon 1 King XI 7. namely on the right hand of the Hill as you looked upon it from Jerusalem 2 King XXIII 13. In this Text of the Kings it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor Hammashchith instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Har Hammishchah The Mount of Corruption instead of The Mount of Unction or of Olives the Holy Ghost branding the fact and the place for the fact with so visible and notable a mark of distaste and displeasure at it To so great a contrariety to what he once was when he was himself had Solomons Idolatrous Wives bewitched him that as he had built a sumptuous Temple on Mount Moriah to the true God so they perswade him to build an Idolatrous Temple to their abominations on Mount Olivet in the face of the Temple and â—ffronting it The valley beneath this accursed Idoleum was called The valley of Tophet and the valley of the Son or the Sons of Hinnom Jer. VII 31 32. and XIX 6 c. The valley of Tophet that is k k k Vid. Buxt Heb. Lex in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Drums or Tabers from the noise that was made with such kind of instruments to drown the cries and shrieking of the burning Children And the valley of the Sons of Hinnom that is the valley of Children of shrieking and roaring from the woful cries of those poor Children frying in the fire This was probably that which is called the valley of the carkasses or the dead bodies Jer. XXXI 40. of which name the Chaldee Paraphrast in that place hath given this reason Because the dead bodies of the Camp of the Assyrians fell there and to which Josephus also giveth testimony when he relateth that a place was called l l l Jos. de Bell. lib. 6. cap. 26. 31. The Assyrian Camp And here may we give a check a little to the peremptoriness of Rabbi Solomon upon the Text of Jeremy lest he grow too proud who glosseth the fortieth verse thus m m m R. Sol. in Ier. 31. 40. The valley of dead bodies is the valley where the carkasses of the Camp of Senacherib fell and the valley of the Ashes is the plaâ—â— whither they carried the ashes forth which was without Jerusalem These places they shall bring within the City even within the walls And this Prophesie is to be accomplished in the last redemption in despight of the Hereticks for it was not accomplished under the second Temple By Hereticks he virulently meaneth Christians who deny any other Messias yet to come and that there shall be any more an earthly Jerusalem For he would construe those words of the Prophet strictly according to the letter as if there should be a time when these valleys should be walled within Jerusalem really and indeed whereas the Prophet in mentioning of those most defiled and polluted places to be taken into the City meaneth only the bringing in of the Heathens who had been polluted with all manner of defilement of Idolatry and other abominations into the spiritual Jerusalem which is above or the Church And yet if we would follow him even in his literal construction we might shew out of his own Authors the Talmudists how Bethphage the Town that stood even in these places mentioned by the Prophet though it stood out of the Walls of Jerusalem yet by their own confession it is reckoned as a member or part of Jerusalem and so was that prophecy literally fulfilled by their own Chorography at the coming of our Messias But here is not a place for such disputes This was the prospect that you had before you on the right hand as you stood in the East-Gate of the Mountain of the Temple namely a part of Mount Olivet divided from the City Jerusalem by the valley of Tophet and by the valley of Ashes on the side of the valley near Jerusalem stood the Town Bethphage and on the Hill on the further side of the valley over against it stood Bethany renowned for the raising of Lazarus from the dead there and for our Saviours frequent resort thither and ascension thence Directly before you was the place upon Mount Olivet where they used to burn the Red Cow into purifying ashes when they had occasion to do such a work and n n n Maym. in Parah per. 3. in Shekalim per. 4. thither went a double arched Cawsey of the same manner of arching that we have mentioned under the Temple Courts and for the same caution namely for security against graves by which the Priest that went about that imployment might have been defiled and so the work mar'd Upon your left hand as you stood ran Mount Olivet still and the valley betwixt you and it and all along on the East point and on the North side of Sion was called the valley of Kidren of famous memory and mention in Scripture 2 Sam. XV. 23. 2 King XXIII 6. John XVIII 1 c. At the foot of the hill beyond this valley you might see Gethsemany or the place of the Oyl Presses whither they brought the Olives they had gathered upon Mount Olivet to be pressed and the Oyl got out And there it was whither our Saviour went after his last Supper and where he was apprehended having supped that night as it is most likely in Sion or the City of David CHAP. IV. Of the two South-Gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Huldah AS the East quarter of the enclosing Wall did face Mount Olivet so did the South quarter face Jerusalem the City it self For take we the whole City either built upon seven Hills a a a Jelammed fol. 52. as Tanchuma asserts it or upon three Acra Moriah and Sion as it is commonly described or add Bezetha and Ophla if you will the situation of it will be found thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Iosaph ad Kelim That the Mountain of the Temple will be found lying Northward of Jerusalem and Sion Northward of the Mountain of the Temple And thus do the Jews in their Antiquities generally seat it and that not without sufficient warrant of the Scripture For how can those words of the Psalmist Beautiful for situation the joy of the whole Earth is Mount Sion on the sides of the North Psal. XLVIII 2. be more properly and plainly interpreted than as Aben Ezra doth interpret them c c c Aben Ezr. in Psal. 46. Sion on the North side of Jerusalem And those words of Ezekiel He set me upon a Mountain by which was the frame of a City towards the South Ezek. XL. 2. who can give them a sense more genuine and proper than Kimchi hath done when he saith d d d Kimch in Ezek. 4. 2. The Mountain is the Mountain of the Temple and this City is Jerusalem on the South On this side therefore that faced Jerusalem or that looked South there were two Gates that were called e e
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sâ—ain 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. â—emper ibid. pag. 13. so resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with d Tedi b b b Talm. Bab. Aruch or as some vowel it c c c Bâ—xâ— Talm. â—â—x Tadde that Pisk Tosaphoth ad Middoth goeth about to give its Etymology He mentions a double notation namely that either it betokens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
parts of those that went out So that were I to describe the City as I am now about describing the Temple I should place the Gate Sur somewhere in Sion and there also should I place the Gate behind the Guard and it would not be very hard to gather up fair probability of their situation there Now though so strong Guards were set both in the Temple and in Zion yet Athaliah for whom all this ado is made comes up into the Temple so far as to see the young King at his Pillar in the Court before the East-Gate and no man interrupts her partly because she was Queen partly because she came alone and chiefly because they knew not Jehoiadas mind concerning her But when he bids have her out of the ranges they laid hold upon her and spared her till she was down the Causey Shallecheth and then they slew her If by the ranges the ranks of men that stood round about the Mountain of the House be not to be understood I should then think they mean either the ranks of Trees that grew on either side that Causey or the Rails that were set on either side it for the stay and safety of those that passed upon it And to this sense Levi Gershom doth not unproperly expound those words in 1 King X. 12. Of the Almug Trees the King made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the house of the Lord and for the Kings house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a Prop or Support yet is expressed in 2 Chron. IX 11. The King made of the Almug Trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high ways to the house of the Lord And q q q Ralbag i◠1 King X I think saith the Rabbin that in the ascent that he made to go up to the house of the Lord from the Kings house he made as it were battlements that is Rails on either side of the Almug Trees that a man might stay himself by them as he went along the highway of that ascent And so in other ascents of the house of the Lord or of the Kings house where there were not steps as the rise of the Altar c. SECT I. A credible wonder of the brazen Gate WE will leave the belief of that wonder that hath been mentioned about the brazen Door of Nicanor in its shipwrack to those that record it but we may not pass over another wondrous occurrence related by Josephus of the brazen Gate whether this of Nicanor or the other which he calleth the brazen Gate as by its proper name we will not be curious to examine which is a great deal more worthy of belief and very well deserving consideration He treating of the Prodigies and wonders that presaged the destruction of Jerusalem amongst others he relateth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The East-Gate of the inner Temple being of brass and a Ios. de bell lib. 6. cap. 31. extream heavy and which could hardly be shut by twenty men being barred and bolted exceeding strong and sure yet was it seen by night to open of its own accord which the simpler and more foolish people did interpret as a very good Omen as if it denoted to them that God would open to them the Gate of all good things But those of a deeper reach and sounder judgment did suspect that it presaged the decay and ruine of the strength of the Temple And with this relation of his do other writers of his own nation concurr who report b b b Iuchasin s. 10 That forty years before the destruction of the City the doors of the Temple opened of their own accord Whereupon Rabban Jochanan ben Zaccai after chief of the Sanhedrin cryed out Open thy doors O Lebanon that the fire may devour And from that time the great Sanhedrin flitted from the room Gazith and so removed from place to place The like saith Rabbi Solomon on Zech. XI 1. Open thy doors O Lebanon c c c R Sol. in Zech. XI He prophecieth saith he of the destruction of the second Temple and forty years before the destruction the Temple doors opened of their own accord Rabban Jochanan ben Zaccai rebuked them and said O Temple Temple how long wilt thou trouble thy self I know thy best is to be destroyed for Zechariah the Son of Iddo prophecied thus of thee Open thy doors O Lebanon that the fire may devour thy Cedars c. There are three remarkable things which the Jews do date from forty years before the destruction of the Temple namely this of the Temple doors opening of themselves and the Sanhedrins flitting from the room Gazith and the Scarlet List on the Scape-goates head not turning white that are as Testimonies against themselves about the death of Christ which occurred exactly forty years before the Temple was destroyed Then the Lord shewed them by the Temple doors opening the shaking of their Ecclesiastical glory and by the flitting of the Sanhedrin the shaking of their civil and by the not whitening of their Scarlet list which had denoted pardon of sin their deep die of sin and guilt for the death of Christ. Compare this self-opening of the Temple doors with the renting of the Veil of the Temple of its own accord and they may help the one to illustrate the other And methinks the words of Rabban Jocanan upon the opening of the doors O Temple how long wilt thou disquiet thy self do seem to argue that before that opening there had been some other such strange trouble in the Temple at that was which might be the renting of the Veil SECT II. A Sanhedrin sitting in this Gate THIS Gate of Nicanor or the East-Gate of the Court was the place where the suspected Wife was tried by drinking of the bitter waters and where the Leper cleansed stood to have his attonement made and to have his cleansing wholly perfected the rites of both which things we have described in their places In this Gate also did Women after child-birth appear for their purification here it was that the Virgin Mary presented her Child Jesus to the Lord Luke II. 22. a a a Talm. in Sanhedr per. 11. In this Gate of Nicanor not in the very passage through it but in some room above or by it there sate a Sanhedrin of three and twenty Judges Now there were three ranks of Judicatories among the Jews A Judicatory or Consistory of three A Judicatory of three and twenty and the great Sanhedrin of seventy one In smaller Towns there was a Triumvirate or a Consistory set up consisting only of three Judges b b b Ibid. per. 1. these judged and determined about mony matters about borrowing filching damages restitutions the forcing or inticing of a maid pulling off the shoe and divers other things that were not capital nor concerned life and death but were of an inferiour concernment and condition In greater Cites there were Sanhedrins of three and twenty which
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—inal 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 Zâ—on 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
from the South-West corner Josephus speaking of that deep Valley which runs between Sion and Acra saith b b b b b b Joseph de Bell. lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is extended to Siloam for so we call the sweet and large fountain But now the Mounts Sion and Acra and likewise the Valley that cut between them did run out from East to West And the same Author in the same place speaking of the compass of the outtermost wall saith these things among other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence it bends to the South behind the fountain Siloam After the tumult raised at Jerusalem by the Jews under Florus the Neapolitane Tribune coming thither with King Agrippa is beseeched by the Jews c c c c c c Idem ibid. lib. 2. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taking only one servant he would go about through the City as far as Siloam that is from the East to the West through the whole City and that thence from the peaceable and quiet behaviour of the people towards him he might perceive that the people were not in a heart against all the Romans but against Florus only III. Siloam was on the back of Hierusalem not of Sion Let that of Josephus be noted d d d d d d Idem ibid. lib 6. cap. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Romans when they had drove out the Seditious from the lower City burnt it all to Siloam This we therefore observe because we may see some Maps which placing Siloam behind Sion do deceive here and are deceived when in truth it ought to be placed behind Acra The pool indeed of Siloam was behind some part of Sion Westward but the fountain of Siloam was behind Acra IV. It emptied it self by a double rivolet into a double pool to wit the upper and the lower 2 Kings XVIII 17. Esa. VII 3. The Lower was on the West and is called The Pool of Siloam Joh. IX 7. Nehem. III. 15. The Upper perhaps was that which is called by Josephus The Pool of Solomon in the place lately quoted And thence saith he the outermost wall bends to the South behind the fountain of Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence again bends to the East at the Pool of Solomon See 2 Chron. XXXII 30. And Esa. XXII 9 11. V. They drew waters out of the fountain of Siloam in that solemn festivity of the feast of Tabernacles which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pouring out of water concerning which the Fathers of the Traditions thus e e e e e e Succah cap. 4. â—al 7. The pouring out of water in what manner was it There was a golden cup containing three logs which one filled out of Siloam c. The Gemarists inquire f f f f f f Bab. ibid. fol. 48. 2. Whence was this custom From thence that it is said And ye shall draw waters with joy out of the wells of salvation g g g g g g Hieros ibid. fol. â—5 1. R. Levi saith Why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a draught Because thence they draw out the holy Spirit h h h h h h Parah cap. 3. hal 2. Thence also they drew the water that was to be mingled with the ashes of the red Cow when any unclean person was to be sprinkled i i i i i i Avoth R. Nathan fol. 9. 1. The Priests eating more liberally of the holy things drunk the waters of Siloam for digestion sake l l l l l l Hieros Chagigah fol. 76. 1. Let us also add these things but let the Reader unriddle them He that is unclean by a dead carkas entreth not into the mountain of the Temple It is said that they that should appear should appear in the Court Whence do you measure From the wall or from the houses Samuel delivers it from Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Siloam was in the middle of the City CHAP. XXVI The Girdle of the City Nehem. Chap. III. THE beginning of the circumference was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheep gate That we suppose was seated on the South part yet but little removed from that corner which looks South East Within was the Pool of Bethesda famous for healings Going forward on the South part was the Tower Meah and beyond that the Tower of Hananeel in the Chaldee Paraphrast it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Piccus Zech. XIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piccus Jer. XXXI 38. I should suspect that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hippic Tower were not that placed on the North side this on the South The words of Jeremy are well to be weighed The City shall be built to the Lord from the Tower of Hananeel to the gate of the corner And a line shall go out thence measuring near it to the Hill of Gareb and it shall go about to Goah And all the valley of dead carkasses and of ashes and all the fields to the brook Kidron even to the corner of the Horse gate on the East shall be holiness to the Lord c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Gareb Not that Gareb certainly where the Idol of Micah was concerning which the Talmudists thus a a a a a a Bab. Sanhedr fol. 103. 2. See also Midr. Till in Psal. 132. Buxt in Lexic Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Nathan saith from Gareb to Shiloh were three miles and the smoke of the Altar was mixed with the smoke of Michahs Idol but as Lyranus not amiss The Mount of Calvary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goathah The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calves Pool following the Etymology of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellowing Lyranus Golgotha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Carkasses and ashes The Chaldee Paraphrast and the Rabbines understand this of the place where the army of the Assyrians perished nor very subtilly For they seem to have perished if so be they perished near Jerusalem in the valley of Tophet or Ben-Hinnom Esa. XXX 33. And Jeremiah speaks of that valley namely the sink and burying place of the City a place above all others that compassed the City the most foul and abominable foretelling that that valley which now was so detestable should hereafter be clean and taken into the compass of the City but this mystically and in a more spiritual sense Hence we argue that the Tower of Hananeel was on the South side of the City on which side also was the valley of Ben-Hinnom yet bending also towards the East as the valley of Kidron bent from the East also towards the North. It will be impossible unless I am very much mistaken if you take the beginning of that circumference in Nehemiah from the corner looking North East which
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of Widowhood Zalmon Thence Dalmanutha MAtth. XV. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And came to the coasts of Magdala Mark VIII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the parts of Dalmanuthâ—… is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath of Gadara not only to distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magdala of Gadara and that which is said by the Talmudists d d d d d d Hieros in â—â—ubh 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 Bereshiâ—h 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he made furrows in the waves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much space as is from Tiberias to Susitha And again g g g g g g Ibid. Sect. 32. The
value upon the thing above all the gifts of them that offered CHAP. XIII VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Mount of Olives over against the Temple THE a a a a a a Middoth cap. 1. hal 3. East gate of the Court of the Gentiles had the Metropolis Shushan painted on it And through this gate the High Priest went out to burn the red Cow And b b b b b b Cap. 2. hal 4. All the Walls of that Court were high except the East Wall because the Priest when he burnt the red Cow stood upon the top of Mount Olivet and took his aim and looked upon the gate of the Temple in that time when he sprinkled the blood And c c c c c c Parah cap. 3 hal 9. The Priest stood with his face turned Westward kills the Cow with his right hand and receives the blood with the lest but sprinkleth it with his right and that seven times directly towards the holy of Holies It is true indeed from any Tract of Olivet the Temple might be well seen but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against if it doth not direct to this very place yet some place certainly in the same line and it cannot but recal to our mind that action of the High Priest VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not troubled THINK here how the Traditions of the Scribes affrighted the Nation with the Report of Gog and Magog immediately to go before the coming of Messiah d d d d d d Beresh Rabb §. 41. R. Eliezer ben Abina saith When you see Kingdoms disturbing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then expect the footsteps of the Messiah And know that this is true from hence that so it was in the days of Abraham for Kingdoms disturbed one another and then came redemption to Abraham And elsewhere e e e e e e Bab. Sanhedr fol. 95. 2. So they came against Abraham and so they shall come with Gog and Magog And again f f f f f f Ibid. fol. 97. 1 The Rabbins deliver In the first year of that week of years that the Son of David is to come shall that be fulfilled I will rain upon one City but I will not rain upon another Amos IV. The second year The Arrows of famine shall be sent forth The third The famine shall be grievous and men and women and children holy men and men of good works shall dye And there shall be a forgetfulness of the Law among those that learn it The fourth year Fulness and not fulness The fifth year Great fulness for they shall eat and drink and rejoyce and the Law shall return to its Scholars The sixth year Voices The Gloss is A fame shall be spread that the Son of David comes or they shall sound with the trumpet The seventh year Wars and in the going out of that seventh year the Son of David shall come VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the beginnings of sorrows ESâ—i LXVI 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before she travailed she brought forth before the labour of pains came she was delivered and brought forth a male Who hath heard such a thing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does the earth bring forth in one day or is a Nation also brought forth at once For Sion was in travail and brought forth her sons The Prophet here says two things I. That Christ should be born before the destruction of Jerusalem The Jews themselves collect and acknowledge this out of this Prophesie g g g g g g Hieron a 〈◊〉 side lib. 1. contra Iudâ—os cap. 2. It is in the Great Genesis a very antient book thus R. Samuel bar Nahaman said Whence prove you that in the day when the desâ—ruction of the Temple was Messias was born He answered From this that is said in the last Chapter of Esaiah Before she travailed she brought forth before her bringing forth shall come she brought forth a male child In the same hour that the destruction of the Temple was Israel cryed out as though she were bringing forth And Jonathan in the Châ—ldee translation said Before her trouble came she was saved and before pains of child-birth came upon her Messiah was revealed In the Chaldee it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King shall manifest himself In like manner in the same Book R. Samuel bar Nahaman said It happened that Elias went by the way in the day wherein the Destruction of the Temple was and he heard a certain voice crying out and saying The holy Temple is destroyed Which when he heard he imagined how he could destroy the World but travailing forward he saw men plowing and sowing to whom he said God is angry with the World and will destroy his house and lead his children Captives to the Gentiles and do you labour for temporal Victuals And another voice was heard saying Let them work for the Saviour of Israel is born And Elias said where is he And the voice said In Bethlehem of Judah c. These words this Author speaks and these words they speak II. As it is not without good reason gathered that Christ shall be born before the destruction of the City from that clause Before she travailed she brought forth before her bringing forth came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pangs of travail she brought forth a male child so also from that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Is a Nation brought forth at once for Sion travailed and brought forth her children is gathered as well that the Gentiles were to be gathered and called to the faith before that destruction which our Saviour most plainly teacheth ver 10. But the Gospel must first be preached among all Nations For how the Gentiles which should believe are called the Children of Sion and the Children of the Church of Israel every where in the Prophets there is no need to shew for every one knows it In this sense is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs or sorrows in this place to be understood and it agrees not only with the sense of the Prophet alledged but with a most common phrase and opinion in the Nation concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sorrows of the Messiah that is concerning the calamities which they expected would happen at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Sanhedr fol. 98. 2. Ulla saith the Messias shall come but I shall not see him so also saith Rabba Messias shall come but I shall not see him That is he shall not be to be seen Abai saith to Rabba Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the sorrows of the Messias It is a Tradition His Disciples asked R. Eleazar What may a man do to be delivered from the sorrows of Messias Let him be conversant in the Law and in the works of mercy The Gloss
not received it When we see a person in worse state than our selves we commonly look upon our selves as some body whereas we should look up to him that hath made the difference And do we see a poor miserable creature and look upon him with scorn And do we not rather think Might not God have made me as poor and miserable as this poor wretch He might have clothed me with rags as well as this poor beggar He might have made me as silly as this poor Ideot Down great heart and proud and learn to ascribe all the comforts and benefits thou hast above any other poor soul where it is due and to ascribe nothing to thy self but guilt and sinfulness If we desire to be esteemed what is it to be esteemed by God He hath set all at one II. rate as men are in the lump if we desire to be of a better value it is wisdom to labour to be so in his eyes that so values all To esteem our selves is but a folly to labour to have others esteem us is but folly unless it be in an estimation that God will say Amen to it also Remember that of the Apostle It is not he whom man approveth but whom God approveth If we would be thought to be beautiful let it shine in the image of God if rarely decked let it be with his ornaments if to be learned remember that He that honoureth me I will honour A SERMON Preached upon JUDGES XI 39. And it came to pass at the end of two months that she returned to her Father who did with her according to his vow which he had vowed THE Apostle in the Epistle to the Hebrews Chap. XI reckoning up that noble Catalogue of men famous for faith and great actions under the Law at vers 32. mentions three that may seem to be something questionable and those are Gedeon and Samson and Jephtha men indeed that had done great acts but that in the close came off with some foul blot Gedeon Judg. VIII 27. made an Ephod and put it in his own City Ophrah and all Israel went thither a whoring after it Samson pulled down the house upon his own head and so became Felo de se or guilty of his own death And was not Jephtha guilty of the death of his own daughter That is the question we are now to look into I have lately shewn you the Heathen sacrificing men and women to their Gods and Heathenish Israelites sacrificing their children unto Moloch let us now consider whether Jephtha a man of a better Name and Religion fell not under the like miscarriage in sacrificing of his Daughter The Text tells us He did to her according to his vow which he had vowed And the resolution of the question lies in the resolution of another verse what his Vow was That you have at vers 30 31. And Jephtha vowed a vow unto the Lord and said if thou shalt without fail deliver the children of Ammon into mine hands Then it shall be that whatsoever cometh forth of the doors of my house to meet me when I come in peace from the children of Ammon shall surely be the Lords and I will offer it up for a burnt-offering A rash Vow as appears by his repenting and renting his garments vers 35. A rash Vow that he could not come off with either breaking or performing it but with sin If he performed it not he sinned in making a Vow that he might not perform If he performed it he sinned in performing a Vow that he might not make So that as the King of Syria once said Whether they came out for peace take them alive or whether they come for war take them alive So is Jephtha taken deadlily whether he hold his Vow or break it he is caught under a rash and sinful Vow as a man that hath a Wolf by the ears that whether he hold him or let him go he is in danger If he break his Vow how can he answer his taking such an ingagement upon him as not to keep If he hold it how can he answer making a Vow of so nice a performance The words of his Vow are read one way by some Interpreters and another way by others and there is one letter in the Hebrew Text breeds this diversity viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may signifie either And or Or. And accordingly some read it Whatsoever cometh forth of the doors of my house to meet me when I return in peace shall surely be the Lords And I will offer it up for a burnt offering And others read it Or I will offer it up As meaning if it be fit to be offered in sacrifice I will offer it in sacrifice but if it be not fit yet it shall be the Lords So some of your Bibles give intimation of this diversity of reading having one in the Text and the other in the Margin But in the Text you see it is And I will offer it up And so it is in the Greek Vulgar Italian French and so rendred also from the Eastern Languages Now what could meet him out of the doors of his house that was fit for sacrifice Nothing to be expected to come out thence but Men Women and Dogs and any of these yea the very Dogs might come out to meet him and welcom home their Master but none of these were sit to be sacrificed Nay a Dog is not fit to be dedicated to God any way For though there is a supposal Levit. XXVII 11. and a permission of dedicating and sanctifying an unclean beast to the Lord that was not fit to be sacrificed and that it might be redeemed for a sum of mony to be given to the Priest yet a Dog is particularly excepted in that prohibition Deut. XXIII 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Vow And do ye think Jephtha had his dog in his thoughts when he made his Vow That were more ridculous to imagine And if any were so simple as to imagine it it might be answered He could not think of his dog because he knew a dog could not be so consecrate to God Could he then think of a Bullock Ram Lamb Kid or Goat These were things indeed that were fit to sacrifice but a double objection lies against thinking that he thought of any of these The one is because he speaks of coming out of the doors of his house which no one will understand but of his dwelling house And it were ridiculous to think of Ox or Ram or Lamb or Goat coming out of his dwelling house And the other is that he speaks of coming to meet him which expression means to welcom him home as his Daughter went out to meet him to welcom him home Now it can little be imagined that he thought of any Bullock or Lamb or Goat coming out to meet him under any such notion Therefore these
many thousand souls above the saving of his own one soul and so much desire the glorifying of Christ and his Grace in the salvation of them Thus doth he love the Lord his God with all his heart and with all his soul when he prefers the glorifying of his Grace before his own benefit And thus he loves his neighbour as himself nay more than himself when he prefers the good of their souls before his own It had been much if he had been willing to be imprisoned to be scourged to be killed for their sakes but what love could be more than to be willing to be accursed of Christ for them Ah Paul if thou be accursed from Christ thou art undone for ever If thou be separated from Christ it had been better for thee thou hadst never been born However the love of Christ constrains me whose blood and grace I would have glorified in these mens salvation and the love of souls constrains me too for I would not if I might redeem them upon any terms have so many to perish For the viewing of the words and the whole matter before us let us leisurely and more particularly consider of these things following I. The Apostle knew that the far greatest part of the seed of Israel his Brethren and Kinsmen according to the flesh was to be cast off by God and accursed by Christ for their disobedience and unbelief And this he knew well enough from the Scriptures of the Old Testament whatsoever he knew besides by revelation First That so infinite a number of them should perish and so small be saved the Scripture is so abundant in shewing that it is needless to cite places that speak it The Apostle himself cites two in Chap. IX 27. That of Isaiah Though the number of the children of Israel be as the sand of the Sea yet a remnant i. e. but a remnant should be saved And how little that remnant should be he cites another place of the same Prophet ver 29. Except the Lord had left us a very small remnant we had been made as Sodom and we had been like to Gomorrha Which you have Isa. I. 9. a small remnant like Lot and his family to escape the rest like Sodom and Gomorrha to be destroyed To the same tenor is that Isa. XVII 6. Gleaning grapes shall be left in it as the shaking of an olive-tree two or three berries in the top of the uttermost bough four or five in the outmost fruitful branches thereof But gleanings but two or three berries but four or five olives of the bearing of a whole tree And that Jer. III. 14. I will take you one of a City and two of a Tribe and will bring you to Zion One of a City is but a small number to a whole City two of a family or a Tribe but a pitiful quantity to a whole Tribe And yet only so small a remnant that must be brought to Sion How great then is the quantity of them that perish Nay if we should take that literally which you have Revel VII Twelve thousand sealed of every Tribe an hundred forty four thousand in all yet how small a number is this in comparison of the thousands of thousands of the seed of Israel that was scattered through the whole world As that account in the days of Elias of seven thousand that bowed not the knee to Baal was small to the many hundred thousands that were in all Israel So likewise saith our Apostle There is a remnant and but a remnant at this present Chap. XI 5. And if we compare how many thousands of Israel there were that never would receive the Gospel and how many thousands that having received it revolted from it we shall find an infinite number perishing in unbelief and apostacy in comparison of those that believed and were saved To omit how many millions of them have perished in unbelief and obduration and so have perished all along these sixteen hundred years This goes to the very soul of our holy Apostle to see so vast a destruction of his people and Nation Let us take some glimpse of his prospect from the story of a slaughter in the East-Indies a Tyrant caused all the Inhabitants of a great City and Country about it to the number of six hundred thousand to be fettered in chains and manacles and to be laid so bound in a great plain and thither he comes himself and at his command his Souldiers slay that vast number of people at one clap What a sight had been here for a tender heart Six hundred thousand throats of men women and children cut at one instant Our tender hearted Apostle is looking upon a prospect of slaughter incomparably beyond that for sadness though that were sad enough and enough again If you regard slaughter of bodies those of his Nation outvied the number of these that were slain Here were Six hundred thousand but at the taking of Jerusalem Eleven hundred thousand perished by sword pestilence and famine besides almost an hundred thousand taken captives But secondly It is not the perishing of bodies that he mourneth over but the perishing of souls A whole Nation scattered over the whole earth and so perishing by thousands of thousands soul and body to all eternity It grieves him to the soul to look upon such a numberless slaughter of souls perishing and going to eternal flames His whole Nation to become a Calvary a place of sculs of ruined souls perishing in blindness and unbelief According to that Isa. LXVI ult He goes forth in his meditation and looks upon the carkasses of those that had so rebelled against God and thinks of their worms never dying and their fires never quenched And the thoughts of this pierceth his soul through and through as with a sword that he thinks Jeremies wish too low and little for him Oh that my head were a fountain and my eyes cisterns but he takes a deeper sigh and a deeper wish I could wish to be accursed from Christ c. II. Is it only the vastness of the numbers that were to perish that he looks upon with so much regret and yearning of bowels That is not all but he cannot but observe also the sad manner of their perishing viz. under a peculiar quarrel of Christ against them and a special curse and vengeance upon them This very Apostle denounceth the doom and equity of it in that passage 1 Cor. XVI 22. If any man love not the Lord Jesus Christ let him be Anathema Maranatha Or Accursed at the Lords coming Which direful thunderbolt that it is directly and more especially levelled and aimed at that Nation may be collected partly because he useth their own language to speak it in Maran Atha and chiefly because no people under Heaven did less love the Lord Jesus or so much hate him The word Anathema that he useth there he useth here there denouncing a curse upon that people and here wishing a curse upon himself
A Residence and University of the Jews in the Country of Babylonia v. I. p. 874 Nebo A Hill in the Plains of Moab from whence Moses had a prospect of Canaan Deut. 34. v. II. p. 296 Nephthali was in the upper Galilee Its length was Northward from Lebanon and the Springs of Jordan and Southward to the South part of the Lake Genesareth which was about forty miles It s breadth was East and West having Asher and the Coasts of Tyre betwixt it and the Great Sea It abounded in Venison and there was the Gospel first Preached v. I. p. 21 v. II. p. 59 66 Neptoah Vid Etam Netophah Jer. 40. 8. in the Tribe of Judah 1 Chron. 2. 54. and 9. 16. v. I. p. 130 Nibshan A City in the Wilderness of Judah Josh. 15. 62. v. II. p. 499 Nicopolis A City in Macedonia Titus 3. 12. that bore the name and badge of the Victory that Augustus obtained against Antony v. I. p. 309 310 Vid. Emaus Nilus The great Delty of the Egyptians and the chief River of Egypt but not the same with what the Scripture calls The River of Egypt v. I p. 26. v. II. p. 9 Vid. Sihor Nineveh The chief City of Assyria prophesied against by Nahum and Jonah some thirty or forty years before it fell and was swallowed up by Babylon vol. I. p. 110 114 Nisibis There was a noted Consistory of the Jews v. II. p. 85 Noaran A place three miles from Jericho v. II. p. 515 Nov Isai. 10. 32. was a City in Benjamin belonging to the Priests so near Jerusalem that it might thence be seen Here the Tabernacle was before it was translated to Gibeon in both which it rested seven and fifty years saith Maimon v. I. p. 56. v. II. p. 42. Nomades were Arabians that lived in Moab v. II. p. 501 O. OBoth The seven and thirtieth Mansion of the Israelites in the Wilderness Vol. I. Pag. 36 Og Wilderness was in Batanea or Bashan the Desert where our Saviour fed 5000 with five Barly Loaves c. Josh. 6. 9. v. II. p. 552 Olivet Mount faced Jerusalem viz. the part of the City so called the Temple and Sion on the East winding North and was so called from the abundance of Olives that were upon it or rather a part of it That part which was nearest Jerusalem being called Bethphage from the Figs thag grew there the next to that Olivet from the Olives and the farthest part Bethany from the Palms or Dates The Foot of it was five Furlongs from Jerusalem saith Josephus The top of it Acts 1. 12. called a Sabbaths days Journy which was about eight Furlongs or a Mile and was the place according to the later sense of our Author where the Tracts of Bethphage and Bethany met Here our Saviour ascended and where he got upon the Ass when he rode into Jerusalem Perhaps it 's the same with 2 Sam. 15. 32. where David taking his leave of the Ark and Sanctuary looked back and Worshipped which place is called by the Greek Interpreters Ros. On this Mount was the Red Heifer burnt Num. 19. 2. directly before the East-gate of the Temple and from this to that was a Bridge made And upon it were two great Cedars under which in Shops were all things sold for Purification On the top of the Mount were the Signal Fires to give notice of the New Moon and which by several places was signified to the Captivity On the right hand as you stood in the East-gate of the Temple was the Mount of Corruption in the face of the Temple At the Foot of it toward the North was Gethsemane the place of Oyl-presses v. I. p. 65 262 349 740. Temple cap. 3. v. II. p. 37 39 40 304 305 485 486 636 637 Ono was three miles from Lydda and not as the Maps near Jordan not far from Jericho It had a Plain near it of the same name Neh. 6. 2. c. which was either the same with Saron or a part of it Betwixt this and Lydda or near to them was the Valley of Craftsmen Nehem. 11. 35. v. II. p. 18 325 Ophir A place in the East part of the World and for which they set out from Ezion Gebar a Port Town on the Red Sea 1 King 9. 26 28. v. I. p. 74 Opotos A City that is watered by the River Chrysorrhoas and which Pliny reckons amongst the Decapolitan v. I. p. 644. v. II. p. 314. Orbo Ezek. 27. 27. A City in the Borders of Bethshan whereabout Elijah was when sed by the Ravens v. II. p. 318 Ornithon or The City of Birds A little City betwixt Sarepta and Sidon v. II. p. 10 Oronas A City in Moab Joseph v. II. p. 316 Orontes formerly called Typhon a River springing between Libanus and Anti-Libanus near Heliopolis and so it should be raised higher in the Map It seems to derive its name from Hauran v. II. p. 365 Vid. Hauran There was another Orontes near Seleucia Pieriae Vid. Seleucia Ostracine Was from Rhinocorura 24 miles from Cassium 26 miles Antoninus v. II. p. 322 P. PAlaeo Biblus A City in the Mldland Phaenicia v. II. p. 312 Palae-Cyrus or old Tyrus is thirty Furlongs or three Miles three quarters beyond Tyre It was destroyed by Nebucbadnezzar v. I. p. 127. v. II. p. 10 Palestine was in length from the Confines of Arabia South to Phaenicia North which began at Ptolemais 139 miles saith Pliny Arabick was there the Mother Tongue Vol. II. p. 10 59 687 Palmyra Vid. Tadmor Paltathah A place not far from Tiberias v. II. p. 71 Paneas or Panium and by the Rabbins Pameas is the place whence arose the Springs of Jordan which Josephus thus describes Near Panjum is a most delightsom Cave in a Mountain c. and under the Cave rise the Springs of the River Jordan Sometimes the Fountain it self is called by that name and sometimes Caesarea Philippi is called also Paneas To this perhaps Acts 7. 43. may have a respect and Remphan may be no other than the Calf of Phan or Panias which is the same with Dan. Vol. II. Pag. 63 673. Vid. Caesarea Philippi Papath A place three miles from Sipporis v. II. p. 74 Paphos Acts 13. 6 13. Was a City in the South-west Angle of the Island Cyprus there was the old City and new and both Maritim places Here was a Temple of Venus v. I. p. 289 290. v. II. p. 688 Paran Numb 10. 12. and 12. 16. was the general name of the terrible Wilderness that lay on the South Point of the Land of Canaan It was from Libanus 100 miles v. I. p. 34. v. II. p. 8 Pareccho A Fortified Town in the Nether Galilee v. II. p. 57 Patmos An Island in the Iâ—arean Sea of about thirty miles compass where St. John had his Visions Vol. I. Pag. 341 Pella A City of Moab the furthest Northern Coast of Peraea and the South Coast of Trachonitis It was a Decapolitan City and rich in Waters It is commonly
built upon two Hills Sion and Acra confronting each other with a Valley betwixt in which the Buildings of both did meet over against which East was a third called Motiah v. II. p. 22 23 Sion or The Upper City which was upon an higher Hill than the Lower was the North part of Jerusalem but winding West so that part of it was West of the Temple It reached not East so far as Acra v. I. p. 1054 Bezetha Where Sion fell short of the East it was filled up with Bezetha which was situated North over against Antonia and divided from it by a deep Ditch v. II. p. 24 Coenopolis or the new City did with Bezetha fill up the City East It was lower than Bezetha In this was a Wool-market and a Market of Garments and Shops v. II. p. 34 Millo was a part of Sion on the west side betwixt Davids City and the Temple which it was just West of and where Jerusalem particularly so called and Sion met it was replenished with Buildings and taken in as a part of the Suburbs of Sion but parted by a Wall from it in which was a Gate v. I. p. 1056 v. II. p. 25 507 Kings Stables were West of Moriah in Millo before the Gate Parbar v. II. p. 1056 Buildings in SION In it was the Palace Court and City of David v. I. p. 1049 Kings Court It was joyned to the Hippick or Horse Tower and Xystus on the inside and to the Northern Wall without It stood in the North East corner v. II. p. 23 27. To this the Gate Shallecheth led which was the most Northern of the west Gates of the Mountain of the House And there was a Causway betwixt them 1 Chron. 26. 6. the Valley being filled up betwixt for the Passage which was the renowned Ascent made by Solomon for the better going up to the Temple v. I. p. 1056 Asmoneans House was in the further part of the Upper City somewhat above Xystus v. II. p. 23 Xystus was an open Gallery at the furthest end toward the East a Bridge led from thence to the Temple and joyned the Temple to Sion ibid. Court of the Prison was betwixt the corner of the Wall North-East and the Water-gate ibid. Sparrow Pool just before Antonia v. II. p. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Valley and Street of Cheesmongers the most noted Street of the City ran East and West betwixt Sion and Acra The entrance into it probably was at the Horse-gate East and so onward to the West v. II. p. 25 34 Acra bore upon it the Lower Town properly called Jerusalem It was naturally steep and higher than Moriah but was much level'd and had the Valley betwixt them filled up by the Asmoneans that the Temple might over-top the Buildings upon Acra and that the coming from the City to the Temple might be more easie v. I. p. 1054. v. II. p. 22 24 507 Archivum or Repository for Records In it were the Council-House Siloam Tower and Ophel c. v. II. p. 24 Moriah or the Mountain of the Lords House was compassed by the City like a Theatre was in the second Temple by several fillings up made a perfect Square of Five hundred Cubits on every side and Two thousand in the whole and was inclosed in a Wall all within which was taken in for Holy Ground It faced Olivet on the East Jerusalem on the South and Sion on the North. v. I p. 1049 c. v. II. p. 28. Moriah was part in one Tribe part in another the most part of the Courts in Judah the Altar Porch Temple and Holy Place in Benjamin v. I. p. 1050 c. v. II. p. 21 24 Antonia The Mountain of the House had some space on the North without the Wall and there stood the Castle Antonia joyning to the West Angle and so was on the North-west part of Moriah It was two Furlongs in compass and the Rock it stood upon was fifty Cubits high and steep v. I. p. 1060. The Mountain of the House on the side it faced Jerusalem or Acra had two Gates call'd the Gates of Huldah in equal distance from the Angles of the two Walls East and West To the West it had four Gates viz. Shallecheth Parbar Kiponus c. To the West the little Gate Tedi To the East the Gate Shushan v. I. p. 105. v. II. p. 299 The Temple and Courts were not just in the middle of the Mount v. I. p. 1064 Temple-street The Temple was not on the Wall for there was a Street betwixt that and the Wall called The Temple Street Ezra 10. 9. and The East-Street 2 Chron. 29. 4. which led through the Water-gate to Kidron through which the Priest went to burn the Red Heifer and into which our Saviour came with Hosannah's v. II. p. 34 303 507 FINIS Since the Printing the former Errata before the Indexes this following more perfect Collection of Errors has come to hand which is here exhibited for the Readers further advantage in the use of this Volume ERRATA in Horae Hebraicae PAge 4 line 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 9. r. Beersheba Ibid. l. 12. r. Strabo Ibid. l. 51. r. Idumea p. 5. l. 13. r. Sibbichâ—an Ibid. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 53. r. Amanah p. 6. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. openeth p. 10. l. 39. Ornithon p. 12. l. 54. before but add The land of a Kid. p. 13. l. 44. r. his Captains p. 15. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 54. r. Tiberias p. 17. l. 12. r. that time Ibid. l. 50. r. whom p. 18. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 21. r. above Ibid. l. 41. after on add to Ibid. l. 47. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. 24. r. â—â—am p. 28. l. 26. del os Ibid. l. 34. r. whole Platform p. 31. l. 43. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 47. After Artificers add in Brass p. 39. l. 50. r. pile p. 40. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l 39. r. mentioned Ibid. l. 43. Abent p. 46. l. 18. r. Iâ—ricâ— p. 49. l. 12. r. Bride-chamber Ibid. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 50. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. things p. 54. l. 29. r. Sid. Ibid. l. 38. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. l. 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. l. 16. r. We. Ibid. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. l. 11. r. dearth p. 60. l. 49. r. and Heathen p. 65. l. 31. r. Julias p. 68. l. 8. r. Thy. p. 69. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. l. 4. r. sometime p. 77. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Town Gabaroth
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snaâ—ching away by a wild Beast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of the Keepers is to be taken in that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were of one station that is