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
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
that they are wrought in God 22. ¶ After these things came Iesus and his Disciples into the i i i i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is into Judea country meaning in opposition to Judea City For the story next before of the conference with Nicodemus came to pass and was acted in Jerusalem and there had Christ kept the Passover and done divers miracles and stayed some time and after these things mentioned before saith the Evangelist Jesus leaveth the City and goeth into the Country leaveth the chief City of Judea and goeth into the Country of Judea for to this sense do the Evangelists words mean if they be taken up at large And therefore I see no reason why Beza should confine this place to the country that lay near Jerusalem translating it Judeae territorium and expounding it to that sense Nor do I see that it is any such great matter as he makes it to give a reason of this unusual phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 country of Iudea and there he tarried with them and baptized 23. And Iohn also was baptizing k k k k k k Aenon The Syriack and Arab read it in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some would have to mean the Well of the Greeks as if in the times of the Grecian and Syro-Grecian Monarchies some Greeks had digged and laid up these waters we shall enquire after this place in the exposition of the verse in Aenon near to Salim because there was much f Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The voice thereof For even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things without life are said to yield a voice 1 Cor. 14. 7 8. As blood Gen. 4. 10. waters Psal. 93. 3. miracles Exod. 4. 8. thunder Rev. 19. 6. c. And whereas the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indifferently signifie either an articulate voice or any other sound the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used very commonly in the Scripture to the same signification and extent water there and they came and were baptized 24. For Iohn was not yet cast into prison 25. l Therefore there was a question of Iohns disciples with the Iews about purifying 26. And they came unto Iohn and said unto him Rabbi he that was with thee beyond Iordan to whom thou barest witness behold the same baptizeth and all men come to him 27. Iohn answered and said A man can receive nothing except it be given him from Heaven 28. Ye your selves bear me witness that I said I am not the Christ but I am sent before him 29. He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice This my joy thorefore is fulfilled 30. He must increase but I must decrease 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from above is above all 32. And what he hath seen and heard that he testifieth and no man receiveth his testimony 33. He that hath received his testimony hath set to his seal that God is true 34. For he whom God hath sent speaketh the words of God for God giveth not the spirit by measure unto him 35. The Father loveth the Son and hath given all things into his hand 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Reason of the Order THE subsequence and jointing of this story of Nicodemus unto that which is recorded in the latter end of the second Chapter of Christs doing many miracles at Jerusalem at the Passover is so apparent out of Nicodemus his own words ver 2. and out of the words of the Evangelist ver 22. that it needeth no proof and evidence but only to point at these verses for the proving of it Yet that we may observe both the connexion of this Chapter with the former and also the times and juncture of this Chapter within it self let us view it a little at large and take our prospect from the three and twentieth verse of the second Chapter Now when Jesus was in Jerusalem at the Passover on the Feast day many believed in his name when they saw the miracles that he did This feast day at the Passover may best be conceived to be the first day of the festival week or the day after the Passover was eaten for on that day was the appearance of the people in the Court of the Temple as the Law appointed that thrice every year they should appear before the Lord. For that appearing mentioned in the Law saith Rambam was that every one appear in the Court the first holy day of the festival and bring an offering In Hagg. per. 1. On that day therefore the concourse of the people being the greatest it is most proper to suppose that Christ began to shew himself in his miraculous power as he had done a day or two before in his Prophetick zeal in driving the market out of the Temple What miracles they were that he wrought is not mentioned it is most rational and most agreeable to his workings afterward to hold that it was healing of diseases and casting our Devils but whatsoever the miracles were for particular and distinctive quality the power shewed in them was so great that it made Nicodemus confess and others acknowledge that none could do such but a teacher come from God and it made the Galileans who were spectators now to receive him when he came amongst them afterward Joh. 4. 45. Such works had never been done in their sight till now and they had never had such miraculous spectacles at their appearances before and so he shewed them at once that it is not in vain to wait upon God in his appointments and that the great Prophet was come among them and yet on that very day come three years they put him to death Nicodemus undoubtedly was a spectator and witness of what was done and so the Syriack translator seemeth to conclude when he rendreth the beginning of this Chapter thus Now there was one of the Pharisees named Nicodemus there and so his own words seem to argue as spoken not upon hearsay but upon ocular witness we know thou art a teacher come from God for none can do such miracles c. He having seen those wondrous workings by day came to Jesus that night as may in most probability be conjectured and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very properly rendred in such a definite and determinate construction For there can be no doubt but he would come with the first conveniency he could being taken with those miracles and desiring to have some communication with Christ and not knowing how soon he might be getting out of Town However if he did not come that night yet doubtless he would delay as
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
both the preceding and following Verses do help to confirm for in the Verse before Paul is in a manner upon his motion toward Macedonia and so to Jerusalem already And it is very likely that the feast of Tabernacles which was in September induced him thither but the danger that he was in at Ephesus before his parting Acts 19. 23 24. c. disappointed him of his journey thither he being now put off from providing accommendation for his voyage and put to shift for life and liberty About the middle of October Nero's first year was out and Paul by that time it is like is got to Macedonia and while he continues there he writes this Epistle as the subscription of it in the Greek Syriack Arabick and divers other Translations do reasonably well aim it here howsoever they do it in other places Or if we should yeild to Baronius that it was written from Nicopolis Tit. 2. 12. it maketh no difference as to the thing in hand or at least very little since we are upon the time and not upon the place and the time of difference will not be above a month or two Paul wintering so little at Nicopolis as that he was in motion again about the beginning of January if not before for his three months travail of Greece brings it up to the Passover time or near upon Acts 20. 3. 6. And after the Passover week Paul sets for Jerusalem as the Story plainly leads him thither and thence is he shipt for Rome toward the latter end of our September or about the Fast and solemn day of humiliation Acts 27. 9. And this was in the second year of Nero now almost expiring or very near unto its end And to this sense seemeth that account in Acts 24. 27. to be understood After two years Portius Festus came into Felix room Not after two years of Pauls imprisonment for that is utterly without any ground or warrant in the world nor after two years of Felix Government for he had been Governour in Judea many years Acts 24. 10. but after two years of Nero's Empire or when he had now sitten Emperour about two years for that the Scripture sometime reckoneth from such unnamed dates might be shewed from Ezek. 1. 1. 2 Sam. 15. 7. 2 Chron. 22. 2. And that it is so to be understood may be confirmed out of Josephus Antiq. lib. 20. cap. 7. c. So that this time being fixed of Pauls apprehension at Jerusalem to be in Nero's second as Eusebius and others have well held and his writing the second Epistle to Corinth proving to be about the beginning of that year and so the fourteen years mentioned 2 Cor. 12. 2. measured out VI. We must now count backward from this time to the Councel at Jerusalem and as near as we can cast up what time might be taken up betwixt those two periods in the motions and stations of the Apostle that the Text hath expressed betwixt the fifteenth Chapter of the Acts and the twentieth Or rather let us count forward for the more facil and methodical proceeding and take up what may be guessed to be every years work and passage as it cometh to hand Paul cometh from Jerusalem to Antioch with Judas Silas and Barnabas Acts 15. 20. Judas and Silas stay there a space vers 33. Judas stayeth after they be gone away vers 35. Some days after he departeth vers 36 40. He goeth through Syria and Cilicia confirming the Churches vers 41. To Derbe and Listra chap. 16. 1. Through the Cities and delivereth the Apostles decrees vers 4. Throughout Phrygia vers 6. Throughout the Region of Galatia vers 16. To all these journeys we may allow one year and certainly if the movings and stayings of the Apostle and the distance of the places and the work he did be considered there can no less than a whole year be allowed for all this progress After his passage through Galatia Paul goeth to Mysia Acts 16. 7. To Troas vers 6. To Samothrace Neapolis and Philippi vers 11 12. At Philippi he continueth many days vers 13 16 18. Thence he passeth through Amphipolis and Appollonia chap. 17. 1. Cometh to Thessalonia and is there three Sabbath days in quiet vers 2. Afterward is persecuted vers 5. Goeth to Beraea and converteth very many vers 10. 12. Goeth from thence to Athens vers 15. There waiteth for Silas and Timothy vers 16. From thence goeth to Corinth Acts. 18. 1. For all these journeys and actions we will allow him half an year and I cannot see how they could take so little At Corinth he continueth a year and an half Acts 18. vers 11. And this makes up three years since the Councel at Jerusalem After this long stay at Corinth he is persecuted yet tarryeth a good while after Acts 18. 18. From thence he saileth to Ephesus but stayeth little vers 19. Goeth thence to Caesarea To Jerusalem To Antioch and spendeth some time there Acts 18. 22 23. Goeth over all the Country of Gallatia And Phrygia in order Acts 18. 23. To these passages I suppose there is hardly any that can allow him less than a whole year that shall but seriously confider of the things that are mentioned and the length of the journeys After his passing through Phrygia he cometh to Ephesus Acts 19. 1. And there continueth three years Acts 19. 8 10 21 22 20. 31. After this he goeth into Macedonia Acts 20. 1. from whence he writeth that second Epistle to Corinth in the beginning of the second year of Nero. So that yeelding these seven years for the travails of this Apostle betwixt that time and the Counsel of Jerusalem Acts 15. and less than seven it is not possible to allow seeing that four years and an half of that space was taken up in the two Cities of Corinth and Ephesus and it will result that the Councel at Jerusalem was in the ninth year of Claudius Now Paul himself reckoneth seventeen years from his conversion to this Councel Gal. 1. 18. 2. 1. which seventeen counted backward from the ninth of Claudius it falleth out almost past all controversie that Pauls conversion was in the next year after our Saviours ascension as may be seen by this ensuing Table Christ Tiberius  33 18 Christ ascendeth 34 19 Paul converted 35 20 Goeth into Arabia 36 21 Cometh up to Jerusalem 37 22  38 1 Caius 39 2  40 3  41 4  42 1 Claudius 43 2 The famine Act. 11. 28. Paul rapt into the third Heaven 44 3  45 4  46 5  47 6  48 7  49 8  50 9 The Councel at Jerusalem Paul goeth to Antioch Syria Cilicia c. 51 10 Paul the latter half this year at Corinth the former half in Athens Beraea Thessalonia c. 52 11 Paul all this year at Corinth 53 12 Paul in Phrygia Galatia Antioch Jerusalem Caesarea Ephesus Corinth 54 13 Paul at Ephesus 55 14 Paul
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
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.
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
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-places of David A Pool The House of the Strong Neh. 3. 16. Not far from whence the Wall turned North. Pompey's Tents on a Mountain near the North but on the West v. II. p. 35 Kings Gardens extended from the descent of Sion to the Pool Shelah and between the Fountain-gate and the Kings Pool were Rivers drawn that ran from Siloam into the Kings Pool v. II. p. 509 Etam Fountain was Westward four Furlongs from the City from whence was an Aquae-duct to the Temple v. II. p. 31 584 Vid. Etam in the general Table NORTH On the North side was no Gate but Buildings within close to the Wall Vol. II. Pag. 27 Psephinus Tower built by Herod at the North-west corner ibid. Zophim or Scopus A Mountain North of Sion from whence there was a prospect into the City v. II. p. 41 Herod's Sepulchre without the North-wall of the City v. II. p. 35 EAST The Tower which lyeth out was in the very bending of the corner North and East Neh. 3. 25. Vol. II. Pag. 27 Water-gate Neh. 12. 37. so called because the Waters that flowed from Etam into the Temple descending into the Valley betwixt the Temple and Acra and perhaps those of Bethesda constantly supplied by an Aquaeduct from Siloam ran by this Gate into the Brook Kidron v. II. p. 27 40 510 Ophel was rather a Building than a Tower South of the Water-gate and the Horse-gate v. II. p. 27 508 Horse-gate Neh. 3. 27. perhaps the same with the East-gate Jer. 19. 2. was South of Ophel and led into the Valley of Hinnom v. II. p. 27 38 Miphkad Gate the vulgar calls it The Gate of Judgment not far from the South-East corner v. II. p. 27 Kidron Valley so called from the Brook which had its name from Blackness or Kedardung ran from the East embracing Sion on the North appearing then broader v. II. p. 607 Hinnom Valley so called from shrieking or Tophet so called because of the Drums or Tabers was a great part of Kidron largely so called ran South bending to the West and both of them met at the Horse-gate v. I. p. 109 1053 v. II. p. 27 37 38 40 Camp of the Assyrians was betwixt Goath and the Horse-gate in the Valley of Hinnom which was called the Valley of Carcases Jer. 31. 40. because the Assyrians fell there v. I. p. 1053. v. II. p. 35 Olivet Mount faced Jerusalem and the Temple and Sion upon the East winding likewise Northward so as that it faced Sion also something upon the North. It 's called The Mount of Corruption 2 Kings 23. 13. because of Solomon's Idolatry v. I. p. 1053 Vid. Olivet in the general Table Aceldama if as now shewn was in the Valley of Hinnom or thereabout v. II. p. 640 Gardens round without the Walls of Jerusalem v. II. p. 40. The City IERUSALEM Jerusalem was built upon two Hills Sion and
Acra confronting each other with a Valley betwixt in which the Buildings of both did meet over against which East was a third called Motiah v. II. p. 22 23 Sion or The Upper City which was upon an higher Hill than the Lower was the North part of Jerusalem but winding West so that part of it was West of the Temple It reached not East so far as Acra v. I. p. 1054 Bezetha Where Sion fell short of the East it was filled up with Bezetha which was situated North over against Antonia and divided from it by a deep Ditch v. II. p. 24 Coenopolis or the new City did with Bezetha fill up the City East It was lower than Bezetha In this was a Wool-market and a Market of Garments and Shops v. II. p. 34 Millo was a part of Sion on the west side betwixt Davids City and the Temple which it was just West of and where Jerusalem particularly so called and Sion met it was replenished with Buildings and taken in as a part of the Suburbs of Sion but parted by a Wall from it in which was a Gate v. I. p. 1056 v. II. p. 25 507 Kings Stables were West of Moriah in Millo before the Gate Parbar v. II. p. 1056 Buildings in SION In it was the Palace Court and City of David v. I. p. 1049 Kings Court It was joyned to the Hippick or Horse Tower and Xystus on the inside and to the Northern Wall without It stood in the North East corner v. II. p. 23 27. To this the Gate Shallecheth led which was the most Northern of the west Gates of the Mountain of the House And there was a Causway betwixt them 1 Chron. 26. 6. the Valley being filled up betwixt for the Passage which was the renowned Ascent made by Solomon for the better going up to the Temple v. I. p. 1056 Asmoneans House was in the further part of the Upper City somewhat above Xystus v. II. p. 23 Xystus was an open Gallery at the furthest end toward the East a Bridge led from thence to the Temple and joyned the Temple to Sion ibid. Court of the Prison was betwixt the corner of the Wall North-East and the Water-gate ibid. Sparrow Pool just before Antonia v. II. p. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Valley and Street of Cheesmongers the most noted Street of the City ran East and West betwixt Sion and Acra The entrance into it probably was at the Horse-gate East and so onward to the West v. II. p. 25 34 Acra bore upon it the Lower Town properly called Jerusalem It was naturally steep and higher than Moriah but was much level'd and had the Valley betwixt them filled up by the Asmoneans that the Temple might over-top the Buildings upon Acra and that the coming from the City to the Temple might be more easie v. I. p. 1054. v. II. p. 22 24 507 Archivum or Repository for Records In it were the Council-House Siloam Tower and Ophel c. v. II. p. 24 Moriah or the Mountain of the Lords House was compassed by the City like a Theatre was in the second Temple by several fillings up made a perfect Square of Five hundred Cubits on every side and Two thousand in the whole and was inclosed in a Wall all within which was taken in for Holy Ground It faced Olivet on the East Jerusalem on the South and Sion on the North. v. I p. 1049 c. v. II. p. 28. Moriah was part in one Tribe part in another the most part of the Courts in Judah the Altar Porch Temple and Holy Place in Benjamin v. I. p. 1050 c. v. II. p. 21 24 Antonia The Mountain of the House had some space on the North without the Wall and there stood the Castle Antonia joyning to the West Angle and so was on the North-west part of Moriah It was two Furlongs in compass and the Rock it stood upon was fifty Cubits high and steep v. I. p. 1060. The Mountain of the House on the side it faced Jerusalem or Acra had two Gates call'd the Gates of Huldah in equal distance from the Angles of the two Walls East and West To the West it had four Gates viz. Shallecheth Parbar Kiponus c. To the West the little Gate Tedi To the East the Gate Shushan v. I. p. 105. v. II. p. 299 The Temple and Courts were not just in the middle of the Mount v. I. p. 1064 Temple-street The Temple was not on the Wall for there was a Street betwixt that and the Wall called The Temple Street Ezra 10. 9. and The East-Street 2 Chron. 29. 4. which led through the Water-gate to Kidron through which the Priest went to burn the Red Heifer and into which our Saviour came with Hosannah's v. II. p. 34 303 507 FINIS Since the Printing the former Errata before the Indexes this following more perfect Collection of Errors has come to hand which is here exhibited for the Readers further advantage in the use of this Volume ERRATA in Horae Hebraicae PAge 4 line 4. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 9. r. Beersheba Ibid. l. 12. r. Strabo Ibid. l. 51. r. Idumea p. 5. l. 13. r. Sibbichâ—an Ibid. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 53. r. Amanah p. 6. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. openeth p. 10. l. 39. Ornithon p. 12. l. 54. before but add The land of a Kid. p. 13. l. 44. r. his Captains p. 15. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 54. r. Tiberias p. 17. l. 12. r. that time Ibid. l. 50. r. whom p. 18. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. l. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 21. r. above Ibid. l. 41. after on add to Ibid. l. 47. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. 24. r. â—â—am p. 28. l. 26. del os Ibid. l. 34. r. whole Platform p. 31. l. 43. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 47. After Artificers add in Brass p. 39. l. 50. r. pile p. 40. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l 39. r. mentioned Ibid. l. 43. Abent p. 46. l. 18. r. Iâ—ricâ— p. 49. l. 12. r. Bride-chamber Ibid. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 50. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. things p. 54. l. 29. r. Sid. Ibid. l. 38. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. l. 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. l. 16. r. We. Ibid. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. l. 11. r. dearth p. 60. l. 49. r. and Heathen p. 65. l. 31. r. Julias p. 68. l. 8. r. Thy. p. 69. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. l. 4. r. sometime p. 77. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Town Gabaroth
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
voyce in vers 2. and to some thing that went before it it must of necessity be referred The fourth transgression of every Nation is particularly specified for so is that clause also to be understood in every one of the threatnings For three transgressions of Damascus but especially for the fourth I will not revoke the voice that is gone out against it and so the like phrase is used Prov. 30. 15 18 21. The Prophesie of OBADIAH THERE is no undoubted certainty of the times of this Prophet and there is some controversie about his person The Hebrew Doctors most generally hold that this Obadiah was he that lived with Ahab 1 King 18. and that he was a proselited Idumean they express it thus The holy blessed God said Of them and among them will I raise up one against them there shall come Obadiah who dwelt with two wicked persons Ahab and Jezabel and learned not their works and he shall take vengeance of Esau who dwelt with two righteous persons Isaac and Rebecca and learned not their works But Aben Ezra moderately and discreetly refuseth this opinion For saith he where it is said Obadiah feared the Lord if it had been this very Prophet how doth he call him a fearer of the Lord and not rather a Prophet seeing that Prophesie was a degree more honourable And withal when Jezabel sought to destroy all the Lords Prophets how could Obadiah have escaped if he had been a Prophet being always at Court in Jezabels eye Had this Obadiah been Ahabs Courtier it were easie enough to tell in what time and place to lay this Prophesie but since he was not as is apparent by these Arguments alledged and might be confirmed by more we are still to seek who this Prophet was and in what time he lived It appeareth by the matter of his Prophesie that Judah and Jerusalem had been under great calamity and captivity and that Edom had helped forward the misery see ver 10 11 12 13 14. strangers had carried away captive the forces of Jerusalem and forreiners had entred into her gates and cast Lots upon her and Edom was as one of them Now whether this meaneth the Babilonish captivity or some riffling of Jerusalem some time before there is the question At the sacking of it by the Babilonians the Edomites were busie to help on the ruine as it is related in Psal. 137. 7. and they cryed Rase it rase it even to the foundation and if this Prophesie refer to that time then should it be laid after the Prophesie of Jeremy for time and order But these two arguments do perswade that this Prophesie of Obadiah and this spleen of Edom against Jerusalem were of a timelier and sooner date 1. Because there is no mention at all of any such a Prophet at and after the destruction of Jerusalem when men of the best note and eminency are reckoned very carefully 2. Because he mentioneth only the Captivity of Israel and Judah in Zarephath and Sepharad not in France and Spain as the words are commonly interpreted but in Sarepta of Zidon and in other places thereabout or in Edom Now if this his Prophesie had been after the Babilonian had destroyed Jerusalem it had been proper to have spoken of the Captivity of Israel in Assyria and of Judah in Babilon and not of a small parcel of Captives in two small Towns or Places Therefore I cannot but conceive that Obadiah lived contemporary with these men with whose Prophesies his is laid Hosea Amos and Jonah and that this malicious carriage of the Edomites against Jerusalem and Judah was either when it was sacked by Shishak King of Egypt 1 King 14. 25. or by the Philistims and Arabians 2 Chron. 21. 16 17. or by Joash King of Israel 2 Chron. 25. 21. and that these Captives of Israel and Judah in Sarepta and Sepharad were like those in Amos 1 6 9. taken by the Sidonian and by whosoever inhabited Sepharad to be delivered up to Edom. The Book of JONAH all IN Hosea Joel and Amos is shewed the rejection and ruine of Isruel and Judah and in Obadiah the desolation of Esau the next Kinsman and when the seed of Jacob and Esau is thus decreed to ruine and casting off then it was seasonable to send Jonah out to fetch in the Gentiles He lived in the same time with these Prophets named in the days of Jeroboam the second and Prophesied of his Victories and in his time or not long after he goeth to Niniveh He at first declineth his Embassage for love to his own people knowing that the coming in of the Gentiles would be the casting off of the Jews and he was unwilling to be the forwarder and instrument of it At Joppa he diverts from his errand compare Acts 10. and the like unwillingness in Simon Bar Jona taketh Ship for Tarshish a City now in the territories of Ninevehs dominion but comes a shore in a Whales belly a type of Christs Burial and Resurrection before the Gentiules calling Nineveh repented at the preaching of Jonah denouncing destruction but forty days off but about forty years after or less it is destroyed indeed under the effeminate King Sardanapalus 2 CHRON. XXVI ver 5. UZZIAH seeketh God World 3216 Uzziah 16 and prospereth Zechariah Division 187 Uzziah 17 a Prophet is as it were his Division 188 Uzziah 18 houshold Chaplain and following Interregnum 1 Division 189 Uzziah 19 his directions it goeth well Interregnum 2 Division 190 Uzziah 20 with him There is mention in Interregnum 3 Division 191 Uzziah 21 Esay 1. 2. in the times of Ahaz Interregnum 4 Division 192 Uzziah 22 of one of the same name Zechariah Interregnum 5 Interregnum 6 Division 193 World 3223 Uzziah 23 Esay beginneth to Prophesie Interregnum 7 Interregnum 8 Division 194 in this three and twentieth year of Uzziah when it was now threescore and five years to the captiving of the ten Tribes for so seems that passage to be dated and understood Esay 8. 8. within threescore and five years shall Ephraim be broken off that it be not a people For to what other date can it be referred if it mean barely the ten Tribes captiving Not from the time that Esay uttered that Prophesie in the time of Ahaz for from the first year of Ahaz to the breaking of Ephraim was but twenty years nor from the beginning of Amos his Prophesying as the Jews do cast it for he began in Jeroboams time and from Jeroboams last to the breaking of Ephraim was above seventy years but it is to be counted from the time when Esay himself began to Prophesie He began in the days of Uzziah and had continued all the time of Jotham and now it was the reign of Ahaz and the Lord fixeth him this term for Ephraims Kingdom that count from the beginning of his own prophesying sixty five years forward and then the ten Tribes should be captived Now the Holy Ghost reckoneth from that date rather then
fear of sin Fear of sin to partaking of the Holy Ghost Jerus Schab fol. 3. col 3. Yet are they imprisoned that night and the next morning convented before the Council Among others which are named of the Council which were Priests Alexander and John mentioned ver 6. seem to be Alexander Alabarcha or his Son and Rabban Jochanan ben Zaccai the latter Vice-president at this time under Rabban Gamaliel They dismissed come to their own company and related what had occurred and upon joynt prayer the place is shaken and they are again filled with the Holy Ghost Why What could be added to them they having been so filled with the Holy Ghost before In their prayer they petitioned these two things That God would give them boldness to speak his Word and that Healings and Signs and Wonders might be done in the name of Jesus And the power of both these falls now upon them and especially it may be conceived that Wonder of Wonders upon the twelve power to bestow the Holy Ghost The community of goods with the mention of which the second and the fourth Chapters conclude may be considered under these two animadversions 1. That although persecution as yet for the Gospel had brought none to poverty yet it is manifest that there were poor amongst them And â—ome come to the more poverty for the Gospel sake too For if they were poor before they received the Gospel then the Synagague of which they were provided for them but now they were destitute of that provision they having forsaken the Synagogue or a the least the Synagogue them because of their forsaking of their Judaism For the Evangelical Church therefore that was now begun to provide for her poor it had not only the Synagogue for an example but would have had it for a reproach if they had neglected so needful a duty which that took care for so constantly and tenderly 2. This having of all things common therefore was not an extinction of propriety and of meum tuum as if one rich man should have as good interest in another rich mans estate as himself but it was intended mainly for the relief of the poor Not to bring any that had estates to voluntary poverty not to level estates but to relieve those which stood in need Chap. 2. 45. 4. 35. Distribution was made to every man as he had need To them that preached the word for their maintenance and to the poor for their relief ACTS Chap. V. ANanias and Saphira set up as everlasting monuments to all generations of Gods just indignation against the despisers of the Spirit of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Messias was in honourable mention and esteem in the Nation in their common speech though they would not know him when he was revealed Now the sin of this couple was first covetousness but especially presuming to play false and yet thinking to go undiscovered of that Spirit which wrought so powerfully in the Apostles That cursed opinion that denies the Godhead of the Holy Ghost runs parallel with this sin of Ananias and Saphira to a hair Peters warrant for this execution we may read in that passage John 20. 22 23. He breathed on them and said Receive ye the Holy Ghost whose sins ye remit they are remitted and whose sins ye retain they are retained How To forgive sins absolutely this belongs only to God Was it to forgive them declaratively This seem too low a construction and too restrained It seemeth therefore the most proper meaning of this donation that he now indued them with power to avenge what sins the Holy Ghost now received should direct them to avenge with bodily plagues giving up to Satan or with death and again to remit such penalties as they should be directed to remit and they should be remitted The Holy Ghost whom they had received then with so peculiar a power Ananias and Saphira do here plainly vilifie and affront directly therefore an execution of such power upon them was as proper and direct But be it whether it will that Peter took his warrant originally from thence or had it instantly by some immediate revelation as the judgement was fearful so his executing of it was remarkable shewing at once his assurance of the pardon of his own lying against his Master when he can and dare thus avenge a lye against the Holy Ghost and also his just zeal and activity for the honour of his Master whom he had denied It is said in ver 12. They were all in Solomons porch which was the East cloister of the mount of the Temple and in part of it did the Sanhedrin now sit and the Apostles not afraid to act so near them But at last they are apprehended and imprisoned but miraculously inlarged and preaching in the Temple again and thereupon convented before the Council Gamaliel Pauls Master was now President and continued in this dignity till within eighteen years of the destruction of the City He pleadeth here for the Apostles not out of any love to their persons or doctrine for he lived and died a downright Pharisee but partly because he saw the Sadduces at present the chief agents against them and chiefly because the miracles they wrought were so plain and convincing that he could move no less then what he did And yet for all the fairness of this man at this time yet did he afterward ordain and publish that prayer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer against Hereticks meaning Christians framed indeed by Samuel Katon but approved and authorized by this man President of the Sanhedrin then at Jaâ—â—eh and commanded to be used constantly in their Synagogues in which they prayed against the Gospel and the professors of it Taanith fol. 65. 3. Maym. in Tephil per. 2. ACTS CHAP. VI VII THE seven Deacons as they are commonly called chosen by occasion of the Hellenists murmuring against the Hebrews about neglect of their widows The Hebrews were Jews the inhabitants of Judea and the Hellenists those Jews that lived in other Countries dispersedly among the Greeks Not only in Greece but almost in all other Countries which the conquests of Alexander and the continuance of the Syrogrecian Monarchy after him had filled with Greeks as all Countries also were filled with Jews In all the Jews Synagogues there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnasin Deacons or such as had care of the poor whose work it was to gather alms for them from the Congregation and to distribute it to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were two that gathered alms for them and one more added to distribute it to them Maym. in Sanhedr per. 1. R. Chelbe in the name of R. Ba bar Zabda saith They appoint not less then three Parnasin For if judgment about pecuniary matters were judged by three much more this matter which concerneth life is to be managed by three Jerus in Peah fol. 21. col 1. That needful office is here translated
by the Gospel And when he saith lift up your eyes and look on the fields he seemeth to point them to the multitude of Samaritans that were now in sight coming toward him That passage in the Prophet Hosea Chap. 2. 20 21 22 23. speaketh to such another divine and spiritual sense and purpose I will hear the heavens and they shall hear the earth And the earth shall hear the corn and the wine and the oil and they shall hear Jezreel the Lords seedness And I will sow her to me in the earth c. And the like in Amos 9. 13 14. Behold the days come saith the Lord that the plowman shall overtake the reaper c. Vers. 36. And he that reapeth c. The Prophets and the holy Teachers under the Old Testament sowed the Word and Doctrine of Salvation which ripened to the harvest of the Gospel Not but that they like good labourers reaped the fruits of their labours in gathering a harvest of souls in their several generations by the power of their Ministery but in this passage our Saviour aimeth not only at the Disciples converting of souls as they had done but also at some transcendency of theirs in this ministration above those that had gone before them which may be observed in these particulars of advantage 1. The Prophets and the teachers of the way of Salvation under the Law may be considered in a twofold relation either in reference to the great pains they took in their ministery and the fruit they had of it in conversion of souls or in reference to the doctrine of Salvation which they left behind them planted in the Nation by their pains and ministery to succeeding generations To this latter it is that our Saviour referreth when he saith that they were to enter into other mens labours meaning that whereas the clearness of the doctrine of Salvation had been growing in the Nation from time to time by the pains and sowing of the holy Prophets in their several ages they now came to preach upon this advantage that they had all these holy mens foundations to build upon and to top up the clearness of that doctrine which they had been building up through all the time of the Old Testament Nay we may also take John Baptist and Christ himself in the number of these seedsmen that sowed the seed of that doctrine in more plentifulness and clearness than all had done before and even into their labours must the Disciples in their ministery enter having so great a preparation made and so great a foundation laid as they two had made for them to enter upon and to begin their work 2. The Prophets and Teachers under the Law had raised the thoughts of the people to an expectation of Messias his coming about this very time as hath been observed before and so had even ripened them to the full for the ministery of the Apostles when they should come to teach that Christ was come and that he had done and suffered whatsoever was written of him And this very thing among others was a singular and eminent whiteness of this field of the Jewish Nation to harvest that they looked every day when the Messias should appear And observe how soon the womans words take in Samaria Is not this the Christ so as not only the Samaritans flock out to him but that upon her very words they believe and upon a little converse they confess We know that this is indeed the Christ the Saviour of the world vers 42. And this because their expectation was full ripe of the Messias his present coming 3. Now as for the ripeness of the Gentiles field for the Gospel harvest it consisted not so much in any such doctrine of Salvation as had been sowed among them or in such expectation of Christs coming though the Jews now dispersed through all the world might have a little acquainted them with such matters more than had been published among them in ancient times as it did in the ripening of the love of the Lord and his turning towards the Nations in mercy whom he had for so many years cast off and despised And according to the ripening of that love the Lord had disposed certain providences which did somewhat help toward the ripening of the world unto such a purpose as in that the Scriptures were now turned into the Greek Tongue and were among the Heathens that the Greek Tongue in which the New Testament was to be written was now the most commonly spoken language of all other and that the Jews of those Tribes that had retained the true Religion when the ten fell away namely Judah and Benjamin were by several means planted and sowed abroad in all Countries of the world and with them the Scriptures Our Saviour therefore upon the Samaritans coming out unanimously to him through the womans relation concerning him to whom he had imparted that he was the Messias for that very purpose taketh occasion to discourse of the ripeness of the world for the harvest of the Gospel and animateth his Disciples to that work by several arguments as 1. That they shall receive the reward and fruit of their labours to eternal life 2. That they shall not only receive this fruit but they shall receive it in the eminentest and highest degree with the glorious Patriarchs and Prophets who had laboured in sowing they and these reapers should rejoice together 3. That they should enter into other mens labours as Israel did at their entrance into the land of Canaan into houses they builded not and vineyards they planted not c. And that that common Proverb which proveth to be true upon various occurrences one soweth and another reapeth should prove true to them to their much comfort and incouragement Vers. 42. This is indeed Christ the Saviour of the world Here is a confession of Faith higher by some degree than the Jews common Creed and belief concerning the Messias for they held him only for a Saviour of the Jewish Nation and Redeemer of that people but the rest of the world they looked not after nor regarded and so we may see how deeply and cordially these Samaritans had drunk in and digested the water of life which Christ had administred unto them as to acknowledge him in his proper character The Samaritans indeed were Gentiles however they pretented to Joseph for their Father and so in their conversion may we look upon a beginning of the conversion of the Gentiles the great field now white for the Gospel Harvest In less than four years after this this field of Samaria where Christ had now sowed such seed the Enemy came and sowed damnable tears by Simon Magus Acts 8. It may be that wretch took opportunity for the venting and speeding of his delusions there by this that he found the City acknowledging it for certain that the Messias had been among them and he creeps in among them either as one of his Disciples or else
of at the confusion of Babel and had lain so long in darkness sin superstition and Idolatry strangers to God and aliens from the congregation of Israel bondslaves of Satan and under his dominion and even all the world Israel only execepted become the Kingdom of Hell and the Devil Sixthly Satan had by this very time brought his Kingdom among these Heathens to the very Apex and perfection when he had gotten one into the throne of the Roman Empire which was now over all the world who by the very sword and power will force the people to adore him for a God and had the sword and power in his own hand to force them to adore him as we saw by Caius even now And here I cannot but look back from Caius as he sate in his throne as an ungodly Deity when the Gentiles began to be called in to the first Idol that they proposed and set up for themselves to adore at Babel as he is described by the Jerusalem Targum at their first casting off For thus doth it Paraphrase those Rebels plot and conspiracy for the building of that Idolatrous City Gen. 11. 3. And they said Come let us build a City and a Tower whose top may reach to heaven and in the midst of it let us build a Chappel and an Idol in the head of it with a sword in his hand to fight for us that we be not scattered Nor can I but look forward also from the same Caius Deifying himself and that in the Temple of God as we shall see ere long to the succeeding times of the Gentile Church which is now beginning wherein a man of sin the successor of Caius Caligula a thousand fold more likely than the successor of Simon Peter hath set up himself to be adored and exalts himself above every thing that is called God Seventhly the instrument of the first introducing of the Gentiles by the bringing in of Cornelius was Peter not for any Primacy or universal Bishopship that he was invested withall but rather because he was the most singular minister of the Circumcision for his bringing in of the Gentiles would stop the mouth of the Judaizing believers the more Eightly and for this thing he had a special ingagement and deputation from our Saviour a good while ago as he himsef speaketh Acts 15. 7. And that was when Christ giveth him the keys of the Kingdom of Heaven Matth. 16. 19. that is putteth into his hand the peculiar priviledge to open the door of Faith and the Gospel to the Gentiles and giveth him power withall to bind and to loose the use of Moses Law among the Heathens when he brought the Gospel among them some of it to fall and some to stand according as the Spirit should direct him and accordingly it should he ratified in Heaven And that this is the genuine proper and only meaning of that so much disputed place will be undeniable to him that shall consider what is the proper meaning of the Kingdom of Heaven in Scripture and of binding and loosing in Jewish authors from whom that Phrase is taken Vers. 1. In Caesarea Called of old Turris Stratonis Stratons Tower but new built by Herod the great and named Caesarea in honour of Augustus It lay upon the Sea shore betwixt Joppa * * * Doâ— and Dorae saith Josephus Antiq. lib. 15. cap. 13. where he describeth at large § The Italian Band. Not to spend time in inquiring what Italian band this was whether Ferrata or Dives or Voluntariorum or the like it seemeth to me that the consideration of the place it self where Cornelius was will help to understand what Luke intendeth by it For Caesarea was the place where the Roman Governour or Proconsul resided as appeareth Acts 23. 23 24. and 24. 6. and that partly for the bravery of the City and chiefly for the commodiousness of the haven Now this Italian band may very properly be understood of that band that attended the Governors person or were his life-guard and which had come out of Italy for this purpose to be his defence and the defence of the City where he lay Vers. 2. A devoâ—t man c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that worshipped the true God and followed not Idolatry And a man that feared God indeed as well as he worshipped him in profession § Which gave much alms to the people To the Jews to whom alms was not unclean though given by a heathen to which thing our Saviour seemeth to allude in that speech Luke 11. 41. But rather give alms of such things as ye have and behold all things are clean unto you And upon this respect it is like that alms are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness so commonly among the Jewish authors and used by the Syriack and Arabick here because they lost not their nature or quality of cleaness or purity and righteousness though they came even from an unclean yea a heathen person § And prayed to God alway Beza hath made this clause the beginning of the next verse and that as he saith with the warrant of one copy The Arabick doth the like They think they mend the sense with it in which they mistake because they mind not the scope For it is the intent of the Holy Ghost to shew the constant carriage of Cornelius in his devoutness as vers 4. and not his devoutness as occasion of his vision Vers. 3. He saw in a vision evidently The word evidently or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to shew that he saw it waking and with his bodily eyes for there were visions in dreams as Gen. 20. 3. and 28. 12. Job 4. 13. § About the ninth hour The hour of the evening sacrifice three a clock after noon compare Dan. 5. 21. Cornelius though he were not yet proselyted by circumcision to the Jewish Church yet followed he their manner and form of worship Vers. 9. To pray about the sixth hour About twelve a clock or high noon and this was the time of the Minchah gedolah as the Jews called it or the very beginning of it And so do they expound Dan. 6. 10. and Psal. 55. 17. accordingly Daniel prayed three times a day that is say R. Saadias and R. Solomon Morning Evening and at the Minchah And Evening and Morning and at noon will I pray R. Sol. Evening Morning and at Minchah the three times of prayer Now this Minchah time is described by their Doctors thus Minchah gedolah is the beginning of the time of the dayly sacrifice between the two Evenings when the Sun begins to decline which is from the sixth hour and forward until night some say from the sixth hour and an half which was according to our Phrase in hand about the sixth hour Now this their accounting was not for that they always began to fall about their evening sacrifice at twelve a clock or half an hour after but because that it was lawful then to
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
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
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
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
power and his seat and great authority IT is recorded of Hannibal that great Commander and Enemy of Rome that being but a Youth he put himself under an Oath before the Altar of maintaining a perpetual enmity against that City And he proved as big as his Word and Oath This day may justly call upon England to ingage in such a feud and hostility against the same City For on this day she proclaimed open feâ—d and hostility against England This day she shewed that her Doctrine and practise and Church is not to be reconciled to her Doctrine destruction her Practise murther her Charity cruelty her Piety barrels of powder In a word as Joab to David 2 Sam. XIX 6. Thou hast declared this day that thou regardest neither Princes nor Servants for this day I perceive that if Absalom had lived and we all had died this day then it had pleased thee well This day she declared that she regarded neither Princes nor Servants who this day may perceive that if Absalom had lived and we had all died if Popery might have lived though all England had perished she had liked it well and indeed that was her great desire and great design The day commemorates a Devilish plot and a Divine deliverance and the work of the day very sutable is as to render all our Praises and Thanksgivings possible to the Author of our Deliverance so to whet our detestation against the Author of such a Plot and Design To help on this latter I have chosen these words that I have read that out of them I may lay before you the picture of that City that fathered and fostered such a Plot and the sight of that may help on the former and set an edge upon our Thanksgivings when we see from whom and from what we were delivered The words that I have read I look upon as one of the most remarkable passages in this book which book hath not a few passages very remarkable That the Devil should give his seat and Authority and Power to Rome For that by the Dragon is meant the Devil there is none can doubt and that by the Beast spoken of here and whose story runs on through the greatest part of the Book is meant Rome needs not much proving for Romanists themselves do not deny it Before I proceed further I cannot but remember and mention two things which are recorded by Roman Historians themselves concerning their City I. They tell you that the proper Name of Rome was a great secret and that very few knew it and that it was not to be uttered And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name Our Apocalyptick doth not mention Rome by name in all this Book but truly he gives it its very proper and significant name one while calling it Babylon Chap. XVII 18. Another while Egypt and Sodom Chap. XI 8. And what qualities of Babylon Egypt and Sodom were every one very well knows II. Those Historians tell you that whereas it was commonly known under what Tutelar God or Deity other Cities were some under Mars some under Jupiter some under Hercules it was utterly unknown who was the Tutelar God of Rome Our Apocalyptick here resolved that scruple he tells you who is the Patron and Deity of that City under whose Tutelage and Guardianship it is viz. of the Dragon the old Serpent the Devil who gives his seat and power and great authority to it For that Rome is meant here and all along through divers Chapters forward is not only the consent and opinion of antient Fathers not only of Protestants but the very Romanists themselves grant it if you will but grant the distinction twixt Imperial and Papal Heathen and Christian. And indeed our Apostle hath so plainly charactered it that it cannot be denied that he means that City In Chap. XVII 9. He telleth that the Scarlet where that is drunk with the blood of the Saints sitteth on seven Mountains which is the very character of Rome in her own Poets and Historians and they reckon the seven Mountains by name on which the City stood and at vers 18. he saith The whore which thou sawest is that great City which reigneth over the Kings of the Earth Now he is a meer stranger to History that knoweth not that Rome when John wrote this Revelation ruled all Kings and Kingdoms and even any one may gather so much from Luke II. 1. where it is said There went out a Decree from Cesar Augustus that all the World should be taxed meaning only the Roman Empire which is reputed there as ruling and spreading over all the World Divers more demonstrations might be given but they need not since Papists themselves cannot but grant it So that the subject of the matter in the Text thus understood yields us this clear Doctrine and Demonstration That Rome is the Devils seat his Deputy and Vicegerent one that the Devil hath invested in his own Throne and Power and set it as Vice-Devil upon Earth And can any good thing come out of such a Nazareth as this It is no wonder if sire and gunpowder mischief and destruction come from this City when it is as it were the Deputy-Hell that the Devil hath constituted on Earth to act his authority and power Glorious things are spoken of the City of God Psal. LXXXVI 3. But what things are to be spoken of the City of the Devil I shall not fetch colours any where from abroad to paint out its blackness though Histories relate infinitely horrid actions of it as black as Hell I shall only use those colours that are afforded by the Scripture and take my discourse only from within the compass of that When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them do you not presently conceive that he shewed him Rome and her dominion and glory For there was no glory and pomp on Earth then comparable to her glory and pomp And when you read that he said All these will I give thee if thou wilt fall down c. that he offered to make him Cesar And when he saith For that is mine and to whomsoever I will I give it how agreeable is it with the Text that that seat authority and power was the Dragons but he gave it to that Beast It is not so said of the other Monarchies that had gone before It is not so said of Babylon Greece c. that the Devil gave them their Power and Authority as it is said of Rome in this place nor indeed could it so properly be said of them as I shall observe afterward And here I doubt the fift Monarchy Man is foully mistaken in his reckoning when he accounts the fift Monarchy to be the Kingdom of Christ whereas indeed the fift Monarchy was this Kingdom of the Devil In the second and seventh Chapter of Daniel you read of the four Monarchies
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
4. 16. A City of Asia the Less and in the Province of Phrygia Pacatiana one of the Seven Churches v. I. p. 307 326 339. There was also a City of that name near Lebanon v. II. p. 365 Lasha called also by the Heathens Callirhoe and by the Jews Chamath Pellae to distinguish it from Chamath Gadarae was on the North-East part of the Dead Sea as Sodom was on the South Gen. 10. 19. It was famous for its Warm Spring of a Medicinal Nature v. II. p. 296 308. Lebanon A large hilly Country and so called from Laban to be whâ—tâ— because of the Snows that lie continually upon it so Deut. 11. 24 c. It s ost Translated by the Greek Interpreters Anti-Libanus and is called sometimes by the Talmudists Bala There was upon it a Forest and there Solomon built him a Summer-house v. I. p. 74. 582. v. II. p. 517 Lebba A Sea-coast Town in Galilee near unto Carmel from whence perhaps Judas was sirnamed Lebbeus Matth. 10. 3. v. II. p. 176 Lemba A City of Moab v. II. p. 316. Lesbos A pleasant Island in the Aegean Sea betwixt the Promontory Assos and the Island Chios It was otherwise called Mitylene Acts 20. 14. from the chief City that was so named Thither did Tiberius banish Junius Gallio a Friend of Sejanus v. I. p. 771 Libnah the seventeenth Mansion of the Israelites in the Wilderness v. I. p. 35. There was also of that Name a City in the Tribe of Judah Josh. 15. 42. 2 Chron. 21. 10. It was a City of the Levites Josh. 21. 13. v. I. p. 86 Lod in the Tribe of Benjamin Nehem. 11. 35. This is also another name for Lydda v. II. p. 17 Vid. Lydda Lodebar A City beyond Jordan near Mahanaim 2 Sam. 17. 27. where lived Eliam or Ammiel the Father of Bathsheba 2 Sam. 11. 7. 1 Chron. 3. 5. v. I. p. 64 Lot's Cave The Maps shew it in Judea at the Northern Coast of the Dead Sea but it was near Zoar in the Land of Moab v. II. p. 6 295. Vid. Zoar Lycaonia Acts 14. 6. A Province of the Lesser Asia bordering upon Galatia and Caria There are Hills that are plain cold and naked and Pastures for wild Asses which begin at Iconium saith Strabo v. II. p. 692 693 Lydda Acts 9. 35 38. The Authors of the Maps have held Lod and Lydda for two Towns Lod not far from Jericho and Lydda not far from the Mediterranean Sea when there is no difference unless that is Hebrew this Greek An Error perhaps from Lod and Hadid that are framed into one word Lodudi by the Seventy Interpreters Ezra 2. 33. Nehem. 7. 37. This was called by the Gentiles Diospolis and by the Jews Lodicea It wanted little of the bigness of a City though a Village and of all places next Jabneh and Bitter was most eminent for its Schools where R. Akibah sat President It was seated in a Plain not in the Tribe of Ephraim as it is placed in some Maps but in Judea and was a days Journy West from Jerusalem not far from Joppa forty miles from Caesarea Strat. and thirty two miles from Ascalon saith Antoninus and had according to Ptolomy Long. 66. 0. Lat. 32. 0. From Lydda to the Sea was Vale and to Emaus Plain v. I. p. 284 369 v. II. p. 9 297 320 322 325 326 372 Lystra A City of Lycaonia Act. 14. 8. v. II. p. 692 M. MAachathites are by the Jews called Epikerites Deut. 3. 14. Josh. 13. 13. being its probably so called in their time Epicarus is in Ptol. on the East of Jordan Long. 67. 0. Lat. 31. 0. Macedonia A Country North of Greece that had in it several Cities of Note as Philippi Thessalonica Nicopolis and Berea c. In the Notitia there is a distinction betwixt Macedonia strictly so called and Macedonia Salutaris v. I. p. 294 295 307 309 793. v. II. p. 294. Machaerus called in the Talmud Mac-var a Castle in the Mountainous part of Peraea and the South Bound of it toward Arabia or Moab near Arnon and the Shore of the Dead Sea Here John the Baptist was Imprisoned and this was the Bound betwixt Herod and his Father-in-Law Aretas the Arabian King whose Daughter he put away when he took Herodias v. I. p. 582 592 v. II. p. 81 197 501 Machir Half Gilead beyond Jordan v. I. p. 48 Macpelah The Burying-place near Hebron v. II. p. 47 Magdala Sometimes call'd Magdala Gadarae from its Neighborhood to Gadara was a Sabbath-days Journey or two miles from Chammath one mile from Jordan and from Hippo. From hence perhaps was Mary called Magdalene if not from Magdal that signifies folding or curling hair v. II. p. 70 197 270 308 Magdalus A place where Pharaoh Necho obtained a Victory over the Syrians saith Herodotus which seems to be the same with what is related 2 Kings 23. 33. concerning his Battel with Josiah in Megiddo v. II. p. 303 Makeloth The two and twentieth Mansion of the Israelites in the Wildernesr v. I. p. 35. Manasseh Tribe was half on this half on the other side Jordan That on this side extended it self in length East and West from Jordan to Dor on the Mediterranean Sea in Latitude from Ephraim to Bethshan v. II. p. 493 Manasseh beyond Jordan was the most Northern of those that were there situated v. I. p. 37. Marah The fifth Mansion of the Israelites in the Wilderness where they murmured for want of Water v. I. p. 27 Marissa A Town in Idumea the Less Josephus v. II. p. 4 Massada in Hebrew Matsada which implies Fortification taken from 1 Sam. 23. 14. and 24. A Castle built on a Rock in the Wilderness of Judah or Engaddi near the Dead Sea but not on the utmost North-coast as the Maps for it was the South Bound of Judea Here David composed that Psalm 1 Sam. 24. 1. and he calls the place The Rocks of the wild Goats Vol. II. Pag. 295 Mearah beside the Zidonians Josh. 13. 4. There were Waters allowed by the Jews probably of the same kind with those of Tiberias v. II. p. 69 Medeba A City of Moab Numb 21. 30. in the Tribe of Reuben v. II. p. 316 Messiddo Valley where Josiah was slain 2 Chron. 35. 22. This is alluded to Zech. 12. 10. It was in Manasseh Josh. 17. 11. in the Borders of Zabuton near the River Kishon Judg. 5. 19. v. I. p. 116 Vid. Magdalus Melita now called Malta an Island in the Sicilian Sea and in the middle betwixt that and the Shore of Africa being 88 miles from Pachinus in Sicily on the East and 84 from Camerina in the South and 113 from Lylibae-um looking toward Africa Ptol. placeth it Long. 38. 45. Lat. 34. 40. Here St. Paul was Shipwreck'd v. I. p. 322 v. II. p. 704 Mero A Town in the Upper Galilee Joseph v. II. p. 57 Meroe Is the chief City of the African Ethiopia and seated in an Island of the same name and which is made by
said the Christians fled thither and by that means were not involved in the destruction of Jerusalem but how that could be when it was as Josephus saith one of the Cities destroyed by the Jews in revenge of the slaughter of 20000 of their Nation in Caesarea must be left to the Learned If they fled thither its probable it might be for sustenance the destruction of Jerusalem being say the Jews in the seventh year which was the year of Release when on this side Jordan they neither ploughed nor sowed though they did on the other v. I. p. 337. v. II. p. 81 314 316 Pelusium signifies muddy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud and so is the same with Sin and Tin which among the Chaldees is mud So the vulgar Translates Sin Pelusium Ezek. 15. 16. The Targums make it the same with Raamser Exod. 1. 11. This by the Talmudists is called Cappadocia and by the Arabians Damiata In the Samaritan Naphik from Anpack wrote over the Gate It was the bound of Egypt toward Arabia and was from Mount Cassius forty miles from Joppa One hundred thirty six v. II. p. 11. 290 291 322 505 620 Pemelissus A City in Pisidia v. II. p. 668 Pentascinum half way between Pelusium and Cassium and from each twenty miles v. II. p. 322 Peraea signifies that part which is over a River and is largely taken for the whole Country beyond Jordan inhabited by the two Tribes and half and so it went sometimes under the name of Galilee and might be so called from Geliloth of Jordan Josh. 22. 11. sometimes the Southern part of that only was so called which contained the Kingdom of Sihon or Reuben and part of God And then the length of it was from Machaerus South to Pella North and the breadth from Philadelphia to Jordan It was inhabited of old by the Zuzims v. I. p. 623. v. II. p. 81 316 361 362 363 Perga Acts 13. 13. A City in Pamphilia and was situated betwixt the Rivers Cestrus and Cataractus being sixty furlongs distant from the former There was a Temple of Diana v. I. p. 290. v. II. p. 688 Perizzites so called from Perez a person of Note in the Family of Canaan from whom they descended though not named amongst them Gen. 10. And was one of the seven Nations of Canaan that were to be cut off v. II. p. 202 329 Persia Is otherwise called Elam Isa. 22. 6. v. I. p. 108 Petra or the Rock a City of the Nabataeans and Metropolis of Moab little less than two miles in compass situated in a Valley and encompassed with unaccessible Mountains a River running between 38 miles from the Dead Sea from Gaza not 600 as in Pliny 110 miles from the Persian Bay 122 miles It s Long. 66. 45. Pâ—ol v. II. p. 298 321 Pharphar 2 Kings 5. 12. A River near Damascus which the Jews call Pigab and is said to be one of the seven Rivers that compass the Land v. II. p. 5 Phenicia or Phoenicia may be divided into three parts the Maritim Phoenicia the South Border of which was Ptolemais the Midland Phoenicia which had Cities Arca Paleo-biblus Gabala Caesarea of Paneas Syrophoenicia which extended as far as Antioch v. II. p. 11 312 Phenician Sea reached as far as Joppa v. II. p. 11 Pheno a Town in Palestine v. II. p. 88 Philadelphia There were several Cities of that name 1. The Metropolis of Ammon formerly called Rabbah was in the South of Peraea in a fruitful Country and reckon'd by Pliny a Decapolitan City 2. Philadelphia one of the seven Churches of Asia Rev. 1. 3. and so was it likely that of Lydia as being of greater note rather than Cilicia Vid. Bonfrer v. II. p. 81 314 Philippi Acts 16. 12. A City in Macedonia where was a Roman Colony v. I. p. 294 Philistims inhabited the Sea-coast and gave the name of Palestine to the Country They were long Enemies to Israel v. I. p. 44 52 c. Vid. Palestine Phrygia A Province in the Lesser Asia part of which was called Pacatiana in which was Laodicea and another part Salutaris v. I. p. 307. v. II. p. 294 Pimon The six and thirtieth Mansion of the Israelites in the Wilderness v. I. p. 36 Pirathon A Town in Ephraim where Abdon lived Judg. 12. 13. v. I. p. 52. Pisidia A Province in the Lesser Asia it had thirteen Cities in it amongst which was Antioch v. II. p. 688 Pissan A Valley in or near Issachar v. II. p. 370 Pithom Vid. Tanis Plain The Great Plain 1 Machab. 5. 52. was on both sides Jordan and was on the West side in breadth from Bethshan to Ephraim and in length from Bethshan to the Dead Sea on the West side from Julias to Somorrha the Bound of Arabia Petraea It was 150 miles in length and fifteen in breadth It was the same with the Great Plain of Esdrelon Judith 1. 8. and the Great Valley of Jezreel 1 Kings 4. 12. v. II. p. 43 65 298 493 The Lower Galilee is sometimes called the Great Plain Vid. Galilee Pombeditha A famous School of the Jews in the Country of Babylon v. II. p. 85 799 Ptolemais or Acon and by the Talmudists Caphar Aco is a Sea Town of Galilee and divided the Upper Galilee from the Lower and the Land of Israel from Phâ—nicia It s seated in a Plain compassed with Mountains having on the East the Mountainous part of Galilee on the North the Scale Tyriorum from which it was an hundred Furlongs on the South Carmel from whence it is 120 Furlongs v. II. p. 56 60. Puteoli A famous Mart-Town in Italy and a Haven for Ships v. II. p. 706 R. RAbbah Vid. Philadelphia Rachels Sepulchre South of Bethel and Migdal-Eder and between Bethlehem and Ramah Vol. I. Pag. 443. Vol. II. Pag. 306 Ragab A place beyond Jordan famous for Oyl v. II. p. 50 Ramah There were many Towns called by this name because they were seated in some High Place but the more eminent were 1. Ramah or Aramathea called Ramathaim-Zophim or Ramah of the Zophites 1 Sam. 1. 1. so called from the Country of Zuph in which it was 1 Sam. 9. 5. in the Hill-Country of Ephraim the Birth-place of Samuel 2. Ramah if not the same a Frontier Town upon the very skirt of Ephraim towards Benjamin 3. Ramah in Benjamin Josh. 18. 25. near to Gibeah of Saul 1 Sam. 22. 6. where Saul was anointed It was not far from Bethlehem though they were in different Tribes Matth. 2. 18. Hither Nebuzaradan brought the Captives Jerem. 40. 1. It was within sight of Jerusalem being about thirty Furlongs from it and was called also Zophim but for another reason perhaps from the Zophim near Jerusalem Vol. I. Pag. 53 55 80 119 443. Vol. II. Pag. 41 80 Ramoth Gilead A City of Refuge in the Tribe of Gad and so in the Country of Gilead Deut. 4. 43. Josh. 20. 8. v. I. p. 83 Raphana A City toward Arabia and by Pliny accounted a
Decapolitan v. I. p. 645. v. II. p. 314. Rekam Vid. Cadesh Rephaims A People under Lebanon Gen. 14. 5. and 15. 20. called by the Samaritan Aseans and by the 70 Interpreters Titans 2 Sam. 5. 18. v. I. p. 12. v. II. p. 330 Rephaim Valley 2 Sam. 5. 18. not far from Jerusalem v. I. p. 61 Reuben Tribe West of Jordan North of Gad and inclosed between the Rivers Arnon and Jordan v. I. p. 37 Rhegium Acts 28. 13. A Port Town in Italy opposite to Sicily v. I. p. 322 Rhinocorura Vid. Sihor Riblah in the Land of Hamath Jer. 39. 5. where Nebuchadnezzar passed judgment upon Zedekiah It was the North-East Border of the Land Num. 34. 11. The Targumists render it Daphne v. I. p. 128. v. II. p. 62 Vid. Daphne Rimmon Rock Whither the 600 Benjamites fled Judg. 20. 47. called Hadad Rimmon Zech. 12. 11. or the sad shout of Rimmon v. I. p. 46 Rimmon-parez the sixteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rimmon Ualley There was a Marble Rock there into which every one of the seven Elders that intercalated the Year there fastned a Nail therefore it s called The Valley of Nails say the Jews v. II. p. 52 Rissah the eighteenth Mansion of the Israelites in the Wilderness v. I. p. 35 Rithmah Vid. Cadesh Rome is called Chittim in the Old Testament It was built by Romulus in the Year of the World 3175. in the fifteenth Year of Amaziah King of Judah that is 785 Years before our Saviours death It was the Head of the fifth Empire and extended its Dominion from Parthia to Britain v. I. p. 348 424 425 676 c. S. SAbbatic River saith Pliny is in Judea but Josephus saith It 's in the way to Antioch between the Cities Area and Raphana Josephus saith It flows on the Sabbath days Pliny and the Talmudists say It s dry upon those days The contrary relations of Historians bring the truth of the Story into suspicion v. II. p. 313 Sabeans East of Canaan Vol. I. p. 437 Saccea A Country East of Batanea v. II. p. 364 Sagalassus A City in Pisidia v. II. p. 688 Salamis A Fortified Town in the Nether Galilee v. II. p. 57. There was also a City in the Island of Cyprus of that name Acts 13. 5. It was a Port Town v. I. p. 289 Salim John 3. 23. not near Sichem as the Maps place it but a Town in Galilee and its likely in Issachar for so the Greek Interpreter reads it Josh. 19. 22. v. I. p. 582. v. II. p. 498. Salmaa or Sulma a Town in Arabia Deserta Long. 78 20. Lat. 28. 30. near to Euphrates and from which its likely the Samaritan calls Euphrates by that name Vol. II. p. 505. Salt City of Salt in the Wilderness of Judah Joshua 15. 62. v. II. p. 499 Samachonitis Lake called also the Sibbechaean Lake from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bush because in the Summer it was much dried and grown over with Thorns and Bushes It was otherwise called the Waters of Merom Iosh. 11. 5. and is said by the Jews to be one of the seven Seas that compassed the Land It was thirty Furlongs broad and sixty long and its Marshes reached up to the Country Daphne v. II. p. 5. 64. Samaria was a City under the first Temple built upon an Hill and was in later times called Sebaste in honor of Augustus or from the Temple built in honor of him Under the second Temple it gave name to a Region that was in the middle betwixt Judea and Galilee beginning from Ginâ—a lying in the great Plain and ending at the Toparchy of the Acrabateni It contained the two Tribes of Ephraim and Manasseh Vol. I. Pag. 597 598 v. II. p. 52 53 58 676 Sandalium two of that name the Sandalium of Lydda being near to that City and the Emkean so called from Caphar Imki v. II. p. 326 Saphetta An University of the Jews v. II. p. 536 Sarepta or Zarephath 1 King 17. Obad. 20. was in Asher belonging to Sidon and betwixt that and Tyre being from the former two Leagues and from the later five It was called Zaerephath as a Constatory for boyling Metals especially Glass v. I. p. 96. v. II. p. 368 369 Saron Heb. Sharon Acts 9. 35. the same with Ono in V. T. Nehem. 6. 2. c. was a spacious and fertile Vale or Champaign betwixt Lydda and the Sea having several Villages in it and was famous for Wine It was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let loose because of the Cattle turned out there v. I. p. 284 841. v. II. p. 18 582 There was another Sharon beyond Jordan inhabited about by Gileadites by which it seems that it was a common name for all Plains and Champaigns whatsoever v. I. p. 841 Saracens so called from Saracon the East v. II. p. 329 Scalae Tyriorum or the Ladder of the Tyrians a very high Mountain North of Ptolemais 100 Furlongs v. II. p. 60 61 328. Sea The Great Sea Numb 34. 4. or the Mediterranean v. 2. p. 3 Sebaste Vid. Samaria Secacah A City in the Wilderness of Judah Josh. 15. 61. v. II. p. 499. Seir Mount called Gablah or Gebalah by the Samaritans betwixt Horeb and Cadesh Deut. 1. 2. v. I. p. 35 38 326 It took its name from Seir a Branch of the Canaanites v. II. p. 329 505 Selame A Town in Galilee near Tabor probably the same with Salim mentioned by the Seventy Josh. 19. 22. v. II. p. 498 Seleucia Pieriae Acts 13. 4. A Port Town and the first City of Syria toward Cilicia Long. 68. 36. Lat. 35. 26. not far from thence the River Orontes pours it self into the Sea v. I. p. 289 875. v. II. p. 686 Selge A City in Pisidia v. II. p. 688 Seneh A Rock near Gibeah in Benjamin 1 Sam. 14. 4 v. II. p. 41 Vid. Gibeah Seph A Fortified Town in the Upper Galilee Josephus v. II. p. 57 Sepharad Obad. 20. neither as the Targum Spain nor as St. Hieron Bosphorus but rather Edom South in opposition to Sarepta North. v. II. p. 368. Shamir In the Hill-Country of Ephraim Judg. 10. 1. may well be supposed to be Samaria v. I. p. 49 Sapher Mount the twentieth Mansion of the Israelites v. I. p. 35 Sheba Luke 11. 31. A Country of the Arabians as some think toward the South and some of the Arabians Countries have been called Aliemim or Southern Vid. Saba Shechem or Sichem signifieth both a portion of ground and the place where it lay called Joh. 4. 5. Sychar either by way of reproach as it signifies Drunkards Isai. 28. 1. or as it signifies a Sepulchre c. and Nicopolis It was the Metropolis of Samaria Here the twelve Patriarchs bones were laid It was in the Tribe of Ephraim in a Valley between the Mounts Gerizim and Ebal being distant eight miles from Samaria and twenty seven from Engannim v. I. p. 18 42 593 597 598 781. v. II. p. 52
in the City he caused his Scholars R. Joshua and R. Eliezer to carry him forth upon a Bier as a dead corps for a dead corps might not rest in Jerusalem all night and so he escaped and was brought to Caesar. Thus R. Nathan tells the story Avoth per. 4. This Rabban Jochanan fourty years ago when the Temple doors flew open of their own accord foresaw its ruine in that presage and accordingly applied that saying of the Prophet Zechary Open thy doors O Lebanon that the fire may devour thy Cedars Therefore when he saw the enemy now so straitly besieging the City and such forerunners of ruine apparent it is no wonder if he used all perswasion to the people to yield and to save their City as the same Author also tells us he did and if he went and gave himself up to him that he knew should be Conqueror Nor needed he any Prophetick spirit to foresee these things but the very sickly condition and distemper of the Nation might plainly enough tell him that her death could not be far off He finding favour with Caesar petitioned of him that the Sanhedrin might repair to its old place Jabneh and there settle and he obtained it Jabneh was near unto Joppa upon the Sea coast there is mention of it 2 Chron. 26. 6. Here had the Sanhedrin sitten as we have mentioned many years before the Temple fell a good part of Gamaliels time and all Rabban Simeons his son He sate President here five years and these are the men of note that sate with him Rabban Gamaliel son to Rabban Simeon that was slain at the fall of the City R. Zadok one who had spent his body with extream fasting since the Temple doors had opened of their own accord taking that for an omen of its ruine approaching R. Eliezer his son R. Judah and R. Joshua the sons of Betirah R. Eliezer ben Hyrcanus the Author of Pirke Eliezer R. Joshuah R. Eliezer ben Erech R. Ismael R. Jose R. Simeon ben Nathaniel R. Akibah and divers others who outlived Rabban Jochanan the most of them a long time They made many Decretals in his time especially about those things that had had immediate reference to the Temple as see Rosh hashanah per. 4. Shekalim per. 1 c. SECTION IV. The Sâ—nhedrin still at Iabneh Rabban Gamaliel President WHEN Rabban Jochanan died Rabban Gamaliel succeeded him in the Presidency seven years He is commonly called by the Hebrew Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabban Gamaliel of Jabneh But for the right stating of his Presidency there two things are to be observed The first is mentioned in Babyl in Rosh hashanah fol. 31. 1 2. where all the flittings of the Sanhedrin are reckoned in the Gemara thus From the room Gazith it flitted to the Taberna in the mountain of the Temple from the Taberna into Hierusalem from Hierusalem to Jabneh from Jabneh to Osha or Usha from Osha to Shepharaam from Shepharaam to Beth Shaaraim from Beth Shaaraim to Tsipporis and from Tsipporis to Tiberias Now the marginal Gloss teacheth us how to understand these removes When the President was in any of these places saith it the Sanhedrin was with him and when he or his son went to another place it went after him It was at Jabneh in the days of Rabban Jochanan at Usha in the days of Rabban Gamaliel but they returned from Usha to Jabneh again but in the days of Rabban Simeon his son it went back again to Usha So that the time that Rabban Gamaliel sate at Jabneh instantly upon Rabban Jochanans death was not long but he went to Usha and his time at Usha was not long neither but to Jabneh again And as we are to observe thus about his time and place so there is a second thing to be taken notice about him and that is the mixture of his Presidency The Talmudists do speak oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of placing R. Eliezer the son of Azariah in the Presidency Tsemach David speaks it out thus R. Eliezer ben Azariah was a Priest and was exceeding rich he was made President in the room of Rabban Gamaliel but afterward they were joyned in the Presidency together which is still obscure enough but the Jerusalem Gemarists give the full story in Taanith fol. 67. col 4. in these words A certain scholar came and asked R. Joshua What is Evening Prayer He answered A thing Arbitrary The same scholar came and asked Rabban Gamaliel What is Evening Prayer And he said A bounden duty He saith to him But R. Joshua saith it is a thing Arbitrary He saith to him To morrow when I come into the Congregation stand forth and ask this question So the scholar did ask Rabban Gamaliel What is Evening Prayer He answered A bounden duty How then saith the scholar doth R. Joshua say it is a thing Arbitrary Rabban Gamaliel saith to R. Joshua Art thou he that saith it is a thing Arbitrary He answered No. He says to him Stand upon thy feet that they may bear witness against thee R. Joshua stood upon his feet whilest Rabban sate and was expounding so that all the Congregation repined at him for making him to stand so And they said to R. Hotspith the Interpreter Dismiss the people and they said to R. Zinnun the Minister say Begin and they said all Begin and stood upon their feet too And they said to him Rabban Gamaliel Against whom hath not thy mischief passed continually They went presently and made R. Eliezer ben Azaria President who was but sixteen years old but very grave R. Akibah sate by and took it ill and said It is not because he is better studied in the Law then I that he is thus prefered but because he is nobler born then I. Happy is the man who hath Ancesters to priviledge him Happy is the man that hath a nail to hang upon And what was the nail that R. Eliezer ben Azaria had He was the tenth from Ezra How many benches of scholars were there sitting there then R. Jacob bar Susi saith Fourscore besides the people that stood behind them R. Josi ben R. Bon saith Three hundred Rabban Gamaliel went presently to every one at his own home and sought to pacific him c. So that by this it appears how and why Gamaliel was outed of his Presidency namely for his pride and passion of which we might shew you other examples also but he was restored again to be partner in the dignity with R. Eliezer whom they promoted now There is exceeding much mention of this Gamaliel in the Talmuds and he is a very busie man there the Reader there meets with him as oft as with any one man whosoever He had a servant named Tobi very oft spoken of whose eye he struck out and let him go free for it when he died he much bemoaned and commended him Beraâ—â—th per. 2. halac 6. Whilest he sate at Jabneh in his curiosity for the exquisite taking
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
bent toward studies must have wanted its opportunities I must have been to seek for leisure retirement and a quiet seat The blossomings of these my labours if now there be any thing in them that is valuable must have withered in their first putting out if by the Divine favour the dew of your Grace's favour had not watered them Your Grace may have forgotten for you are not wont to write your good turns in marble what great things you did for me in my streights what kindness and good will I then found from you what industry of doing me good even to admiration However they must never slip out of my remembrance and acknowledgment till I have forgot my self and remember no more what I am But since your humanity hath been such as cannot be fully spoken out let me comprize the whole matter in this short compendium that my Family had perished if God's mercy by the means of your compassion had not saved it What shall I render to the Lord for all his benefits and what to your Grace for so great an one But can such an one as I think of making returns to God or you Let God himself the Father of mercies when I cannot become your reward and by an addition of his mercy make me capable of rendring him my self Grant that I might be wholly His and He yours I pray that he would long preserve protect and direct your Grace and at length make you everlastingly happy This from the heart and without ceasing is the prayer of Most Reverend Father Your Grace's most humble and most devoted Servant IOHN LIGHTFOOT A FEW CHOROGRAPHICAL NOTES CHAP. I. Of the places mentioned in LUKE III. I. Some Historical Passages concerning the Territories of Herod and the Tetrarchies of his Sons II. Whether Perea was not also called Galilee III. Some things in general concerning the Country beyond Iordan IV. Trachonitis V. Auranitis VI. Iturea VII Abilene VIII 2 Sam. XX. 18. discust SECT I. Some Historical Passages concerning the Territories of Herod c. BEFORE we make any particular enquiries into the Countries mentioned Luke III. 1. it will not be amiss to dip into History a little more generally a a a a a a Joseph Antiqu lib. 15. cap. 13. Augustus Cesar received Herod's Sons Alexander and Aristobulus upon their arrival at Rome with all the kindness imaginable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 granting a power to Herod to establish the Kingdom in which of his Sons he pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and moreover gave him the Region of Trachonitis Batanea and Abranitis We find Perea peculiarly so called not mention'd in this place when yet it was most assuredly under Herod's jurisdiction how else could he have built Herodium which was in the extreme confines of Perea Southward where he himself was buried Neither indeed doth St. Luke say any thing of Perea even then when he mentions the Tetrarchy of Herod Antipas under whose jurisdiction Josephus tells us was both Perea and Galilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b De Bell. lib. 2. cap. 9. Perea and Galilee were both under Antipas Why Josephus should not mention Perea when he is speaking of the Fathers Kingdom or why St. Luke should omit it when he instances the Tetrarchy of the Son that being so unquestionably within his jurisdiction I confess is something strange to me nor could I pass it without some remarque The same Josephus tells us this of the Tetrarchy of Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c c c c c c De Exid. lib. 2. cap. 9. Batanea also and Trachonitis Auranitis and some parts of Zeno's House about Jamnia yielding the profits of one hundred talents were under Philip's Government And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Antiqu. lib. 18. cap. 6. Then died Philip in the twentieth year of the Reign of Tiberius when he himself had governed for seven and thirty years over Trachonitis Gaulonitis and the Country of the Bataneans Here we see Auranitis is not mentioned but Gaulonitis is and in St. Luke neither Batenea nor Gaulonitis nor Auranitis but instead of them Iturea There is a Chronological difficulty in these words of Josephus which is not easily solved but this is not the business of this Treatise It is hard to say whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House of Zenon have any relation with Zenodorus the robber Josephus in the place above quoted mentions him saying That Augustus was the more willing to put Batanea Trachonitis and Auranitis under the Government of Herod the Great that he might the more effectually suppress the Thefts and Rapines committed by one Zenodorus and the Trachonites e e e e e e Strab. lib. â—â— Strabo also speaks of this Zenodorus telling us That there were few Robberies committed now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Robbers of Zenodorus party being cut off But if the name should be writ in the mother tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Zenun it might signifie a place or region of cold and so denote some Country adjacent to the Snows of Lebanon or some part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountain of Snow which I rather believe SECT 2. Whether Perea may not also be called Galilee I. ALthough the whole Transjordanine Country might justly enough be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perea for this very reason because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other side Jordan yet generally speaking the Country is distinguisht and that is peculiarly called Perea which was the Kingdom of Sehon the dwelling afterwards of the Reubenites and part of the Tribe of Gad. Hence that of Ptolomey That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the East of the River Jordan there are only these Cities reckoned up by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cosmos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Livias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callirrhoe Of old Lasha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gazorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicerus Other places that were beyond Jordan he mentions under other districts as some under Celosyria others under Batanea That which we are now enquiring about is whether the Transjordanine Country was ever called Galilee The rise of this question is because our Evangelist mentions the whole Tetrarchy of Herod under the name of Galilee when as Perea was a great part of it I encline much to the affirmative for these Reasons And first I suppose that the upper part of the Country beyond Jordan might be called Galilee 1. From Matth. IV. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the way of the Sea beyond Jordan Galilee of the Gentiles Are not those places beyond the Sea of Gennesaret called in this place Galilee of the Gentiles in distinction to Galilee properly so called on this side Jordan 2. Judas who moved the Sedition against the Roman Tax is by Gamaliel called Judas of Galilee Acts V. 37. who yet by Josephus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
a a a a a a Antiqu. lib. 18. cap. 1. A Gaulonite of the City of Gamala Now it is well enough known that Gaulona and Gamala were beyond Jordan II. I suppose Perea properly so called to have gone also under the name of Galilee for these Reasons 1. The whole Land of Canaan both that beyond and that on this side Jordan was under the jurisdiction of Herod the Great So that divide this whole Country into four Tetrarchies the first Judea the second Samaria both which were under the Government of Pilate the third Iturea and Trachonitis under Philip the fourth will be Galilee on this side and Perea beyond Jordan Whereas therefore St. Luke in the division of the Tetrarchies names only Galilee as that which belonged to Herod it is manifest he includes Perea under that of Galilee and speaks of it as a known and commonly received thing 2. In Luke XVII 11. It is said of Jesus That as he went to Jerusalem he passed through the midst of Samaria and Galilee One would have thought it had been proper to have said through the midst of Galilee and Samaria For when he went from Jerusalem to his own Country he then passed through Samaria and so into Galilee but going from home to Jerusalem be in his passage went through Galilee and then through Samaria But now it is very certain that in that journey he did pass through Perea having first gone through the Samaritan Country Whence it is very probable that Perea is called by our Evangelist in this place Galilee in the very same manner as he had also included it in the mention of Galilee Luke III. 1. 3. In that Tragical Feast wherein the last mess was the Head of John Baptist those who then were treated by Herod are called the great estates of Galilee Mark VI. 21. Now that Supper was kept in the Palace Herodium which was in the very extreme parts of Perea toward the South and therefore surely those great Estates of Galilee that were with him must be no other than the Great Estates of Perea 4. There is mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Geliloth of Jordan Josh. XXII 11. when the passage was concerning Perea whence that Country might well take its name of Galilee SECT III. Some things in general concerning the Country beyond Iordan AS to the Tetrarchies of Herod and Philip this I suppose we may determine without prejudice or question that nothing was within their jurisdiction but what was within the confines of the Land of Israel properly so called As to what may be objected concerning Iturea we shall consider in its own place Whiles we are therefore looking into these Countries our main business will be with what was beyond Jordan for that on this side the River was only Galilee about which we shall not much trouble our selves because there is no difficulty concerning it The Trans-jordanine Country if I mistake not from geatest Antiquity is divided in that story Gen. XIV 5. Chedorlaomer and the Kings that were with him smote the Rephaims in Ashtaroth-Karnaim and the Zuzims in Ham and the Emims in Shaveh Kiriathaim and the Horites in Mount Seir. These two things we may apprehend from this passage 1. That the Country of Basan was inhabited by the Rephaims Perea another part of the Land beyond Jordan by the Zuzims Moab by the Emims 2. That Ashtaroth-Karnaim Ham and Shaveh Kiriathaim are not every one the names of whole Countries but particular places in those Countries perhaps where the several fights were or where the people of that Country had been subdued As to Ashtaroth-Karnaim there is little doubt but that was in the Kingdom of Bashan the larger Region being called Astaroth Karnaim is added in a distinstuishing limited sense Deuter. I. 4. Og the King of Bashan which dwelt at Ashtaroth in Edrei Of the place it self the Jewish Doctors thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At twenty Cubits a a a a a a Succah fol. 2. 1. Man sits in the shadow of his tent viz. in the Feast of Tabernacles he does not sit in the shadow of his Tabernacle beyond twenty cubits but in the shadow of its sides That is if the roof or cover of his Tabernacle be above twenty cubits high Abai saith unto him if therefore any one shall pitch a Tabernacle in Ashtaroth-Karnaim is not the Tabernacle so also Glosse Ashtaroth Karnaim were two great Mountains with a Valley between and by reason of the height and shadow of those Mountains the Sun never shone upon the Valley Why the Samaritan Copy should use here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphinith Karnaiah instead of Ashtaroth Karnaim especially when it retains the word Ashtaroth elsewhere is not easie to say unless it should have some relation to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boughes as a place thick and shady with Boughes But such is the confusion of the guttural Letters in the Samaritan Language that ue can determine nothing positively That the Zuzims inhabited Perea as it is distinguisht from the Country of Bashan may be evident from the progress of the Conquerour for whereas it is plain that the Rephaims dwelt in Bashan and the Emims in the Country of Moab Deuter. II. 10 11. It is manifest that the Zuzims who were conquered after the Rephaims and before the Emims lay in a Country between both and that was Perea And hence are those to be corrected that would correct the reading here and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zuzims in Ham would render it the Zuzims with them So the Gr. Vulg. c. As if the Zuzims were amongst the Rephaims when they were distinguisht both in Nation and dwelling The Samaritan we may be sure took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no other than a place when it renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Lishah When the Israelites went out of Aegypt into that Land the whole Trans-jordanine Region was divided into these two Seigniories the Kingdom of Sehon and the Kingdom of Og. That of Sehon was Perea strictly so called now That of Og was all the rest under the name of Bashan But after the return of Israel from Babylon Bashan was so sub-divided that Batanea or Bashon was only a part of it the rest going under the name of Trachonitis Auranitis and if you will Gualonites too for we meet with that distinction also in Josephus b b b b b b Lib. â—â— Excid 3. cap. 4. To give therefore all these Countries at this time their proper bounds and limits if it does not exceed all humane skill and wit I am sure it doth mine So that all we can do in this matter is only to propound a few things of these places thus divided as far as conjecture may carry us which we submit fairly to the fair and candid judgment of the Reader Let us therefore begin with Trachonitis SECT IV. TRACHONITIS ARGOB mentioned Deuter. III. 14. is by the Targumists called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉