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
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
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
to be cursed for Idolatry c. h h h h h h Avoth cap. 5 hal 5. Never did Serpent or Scorpion harm any one within Jerusalem Nor did ever any one say to his neighbour the place wherein I am entertained at Jerusalem is too strait for me i i i i i i Avoth R. Nathan fol. 9. 1. There is no Anathema at Jerusalem nor hath any man stumbled Nor hath a fire or a ruine happened there nor hath any one said to his neighbour I found not a hearth to roast my Passover or I found not a bed to lye on In it they do not plant trees except gardens of roses which were there from the days of the former Prophets They do not nourish in it Peacocks or Cocks much less Hogs c. The Fathers of the Traditions give this reason why they do not allow gardens in the City k k k k k k Bava Kama cap. 7. hal ult They make no Gardens or Paradices in Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the stink The Gloss Because of the stink from weeds which are thrown out and it is a custom to dung Gardens and from thence comes a stink The same Gloss in the same place gives this reason also why they might not keep Cocks It is also forbid the Israelites to keep Cocks in Jerusalem the Priests may no where do it because of the holy things For there they have eaten the flesh of the Peace-offerings and Thank-offerings And it is customary for dunghil Cocks to scrape dunghils and thence perhaps they might rake up the bones of creeping things whence those holy things which are to be eaten might be polluted Gardens without the City were very frequent and they stretching out a good way from the very walls of the City l l l l l l De bello lib. 5. cap. 7. Hence that in Josephus concerning the hazzard Titus run whilst he rode about the City to spy it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was impossible for him to go forward for all things from the walls were fenced up with deep ditches for the gardening and gardens lay cross and many walls that parted them The Talmudists relate also these wonders of the Temple m m m m m m Avoth in the place above Ten miracles were done for our Fathers in the Sanctuary No woman ever miscarried by the smell of the holy flesh nor did the holy flesh ever stink or breed worms nor was there ever seen fly in the house or place for slaughter nor did ever the Gonorrhea happen to the High Priest on the day of expiation nor rains put out the fire of the Altar nor the wind prevail over the pillar of smoke nor was any profane thing found in the sheaf of first fruits or the two loaves of the High Priest or in the shew bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They stood in the Court crowded The Gloss explains it thus They did so press one another by reason of the multitude that their feet scarcely touched the ground But when they worshiped they had room enough c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Gloss. in Erubhin f. 101. 1. All Jerusalem was Carmelith because it was like a common Court What Carmelith is the Lexicons will teach us and the Gemarists in the Tract Schabbath o o o o o o Hieros Shab fol. 2. 4. There are four capacities of the Sabbath or respects of places as to walking on the Sabbath publick private Carmelith and covered Lobbies R. Chaiah saith Carmelith is a place neither publick nor private R. Jissa in the name of R. Jochanan saith Carmelith is as the shop of Bar Justini c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words opposed as a Country-man and a Citizen p p p p p p Demai cap. 6. hal 2. R. Ismael saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Country-man or a Villager who takes a field from a man of Jerusalem the second tenth belongs to the Jerusalem man But the wise men say The Country-man may go up to Jerusalem and eat it there The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Kartani is one of those that dwell in Villages CHAP. XXII The parts of the City Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper City Which was on the North part THERE is one who asserts Jerusalem to stand on seven hills but whether upon a reason more light or more obscure is not easie to say a a a a a a Tanch fol. 52. 3. The Whale shewed Jonah saith he the Temple of the Lord as it is said I went down to the bottom of the mountains whence we learn that Jerusalem was seated upon seven mountains One may sooner almost prove the thing it self then approve of his argument Let him enjoy his argument to himself we must fetch the situation elsewhere b b b b b b Joseph de bello lib 3. c. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City it self saith Josephus was built upon two hills divided with a valley between whereby in an opposite aspect it viewed it self in which valley the buildings meeting ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of these hills that which contained the upper City was by far the higher and more stretched out in length and because it was very well fortified it was called by King David THE CASTLE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by us it is called The Upper Town 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the other which was called ACRA bearing on it the lower Town was steep on both sides Against this was a third Hill MORIAH lower than Acra and disjoyned from it by a broad valley But when the Asmoneans reigned they filled up the valley desiring that the Temple might touch the City and they took the top of Acra lower that the Temple might overlook it Bezetha and Ophel were other little hills also of which in their place when we shall first have taken a view of these two Sion and Acra and the situation of each It is an old Dispute and lasts to this day whether Sion or Jerusalem lay on the North part of the City We place Sion on the North convinced by these reasons I. Psal. XLVIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy of the whole Earth is Mount Sion on the North side Where Aben Ezra hath this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Sion is on the North side of Jerusalem and Lyranus Mount Sion is in the North part of Jerusalem The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountains of Sion on the sides of the North. Apollinar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sions fair Hills stand on cold Boreas coast II. When the Prophet Ezekiel takes a prospect of the new Jerusalem in a vision he saith that he stood upon a very high mountain near which was as it were the building of a City on the South Ezek. XL. 2.
those places since it is plain enough that they mistake in many other things and let it be without all controversie that they study not so much truth in that affair as their own gain I wish less credit had been given to them and more search had been made out of Scripture and other Writers concerning the situation of the places CHAP. XXIV Some buildings in Acra Bezetha Millo MOunt Sion did not thrust it self so far Eastward as Mount Acra and hence it is that Mount Moriah is said by Josephus to be situate over against Acra rather than over against the upper City for describing Acra thus which we produced before a a a a a a Joseph De bello lib. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is another Hill called Acra which bears the lower City upon it steep on both sides in the next words he subjoyns this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against this was a third Hill speaking of Moriah The same Author thus describes the burning of the lower City b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. lib. 6. cap. 35. Then they fired the Archivum and Acra and the Councel-house and Ophla and the fire destroyed unto the Palaces of Hellen which were in the middle of Acra I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum Whether he means the Magistrates Court or the Repository of the antient Records according to the different signification of the word we do not determine There were certainly sacred Records in the Temple and civil Records no doubt in the City where Writings and Memorials of Sales Contracts Donations and publick Acts c. were laid up I should more readily understand this of their Repository then of the Magistrates Court because presently after the Councel-house is distinctly named II. Acra That is either the buildings which were upon the very head and top of the Mount or some Garrison or Castle in the Mount In which sense that word doth not seldom occur in the History of the Maccabees and in Josephus III. The Councel-house He mentions elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councel and that as it seems in the upper City For he saith that c c c c c c Ibid. lib. 5. cap. 13. the outmost wall on the North began at the Hyppic Tower and went forward to the Xystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence touching upon the Councel or the Court it went onward opposite against the West walk of the Temple The Councel in the upper City you may not improperly interpret the Court of the King the Councel-house in the lower City the Councel of the Sanhedrin whether it went when it departed from the Tabernae IV. Ophla Ophel Nehem. III. 26. d d d d d d Ibid. There was also a fourth Hill saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called Bezetha situate over against Antonia and divided from it with a deep ditch Now Bezetha if you would render it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might call it The New City And yet there is a place where he seems to distinguish between Bezetha and the New City for he saith concerning Cestius e e e e e e Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cestius passing over set fire upon Bezetha so called and the New City Bezetha was seated on the North part of Antonia and that and Caenopolis or the New City filled up that space where Sion ended on the East and was not stretched out so far as Acra was f f f f f f Idem In the place before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The City abounding with people crept by little and little out of the walls and on the North side of the Temple at the hill making a City went onward not a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a fourth Hill is inhabited which is called Bezetha c. Interpreters differ about Millo g g g g g g Kimchi in 2 Sam. 5. There is one who supposes it to be a large place appointed for publick meetings and assemblies h h h h h h R. Esaias there Another interprets it of heaps of Earth thrown up against the wall within whence they might more easily get up upon the wall and when David is said to build Millo that he erected Towers upon these heaps and banks Some others there are who understand it of the Valley or Street that runs between Jerusalem and Sion and so it is commonly marked out in the Maps When in truth Millo was a part of Sion or some hillock cast up against it on the West side Let that be observed 2 Chron. XXXII 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he restored or fortified Millo of the City of David or as our English reads in the City of David The seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fortification of the City of David When therefore David is said to build Millo and more inwards it is all one as if he had said he built on the uttermost part of Sion which was called Millo more inwardly to his own Castle And Joab repaired the rest 1 Chron. XI 8. i i i i i i Joseph de Bell. lib. 5. c 13 The Street or Valley running between Sion and Acra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say The Valley or Street of Cheesmongers There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The market of Beams which Josephus joyns with Bezetha and the New City l l l l l l Id. ibid cap. 39. Cestius saith he wasted Bezetha and Caenopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is called the Bean market with flames CHAP. XXV Gihon the same with the fountain of Siloam I. IN 1 Kings I. 33 38. That which is in the Hebrew Bring ye Solomon to Gihon And they brought him to Gihon is rendred by the Chaldee Bring ye him to Siloam And they brought him to Siloam Where Kimchi thus Gihon is Siloam and it is called by a double name And David commanded that they should anoint Solomon at Gihon for a good omen to wit that as the waters of the fountain are everlasting so might his Kingdom be So also the Hierusalem Writers a a a a a a Hieros Sotah fol. 22. 3. They do not anoint the King but at a fountain as it is said Bring Solomon to Gihon The bubblings up of Siloam yielded a type of the Kingdom of David Esa. VIII 6. Forasmuch as this people refuseth the waters of Shiloah that go softly c. Where the Chaldee Paraphrast thus Because this people are weary of the house of David which deals gently with them as the waters of Siloam slide away gently And R. Salomon Siloam is a fountain whose name is Gihon and Siloam See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. That fountain was situate on the West part of the City but not far
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.
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
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
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
exercised the pens of Christians applying it as an Embleme of the resurrection of Christ. PART II. The Affairs of the JEWS §. A commotion of the Iews caused by Pilate BEsides the tumult mentioned before caused by Pilate among the Jews about some images of Caesar Josephus hath also named another raised by the same Spleen and rancor of his against that people which because Eusebius hath placed it at this year be it recommended to the reader upon his Chronology Pilate a constant enemy to the Nation of which he was Governor sought and dogged all occasions whereby to provoke them to displeasure that the displeasure might provoke them to do something that would redound to their own disadvantage At this time he took in hand a great work of an Aquaeduct or watercourse to Jerusalem to bring the water thither from a place two hundred furlongs or five and twenty miles off as Josephus reckoneth it in one place but in another he crosseth himself and doubleth the measure to four hundred and for this purpose he took the money out of their Corban or holy treasure to expend upon this his fancy The people displeased with what was done come together by multitudes some crying out against the work and others plainly against Pilate For they of old did know his conditions that his affection was not so much to the people or to do them good by his Aquaeduct as it was to tyrannize over their consciences which were nailed to their ancient rights and rites But he suborning some of his Souldiers in the common garb and garments and they hiding clubs under their coats disposed themselves so about the multitude that they had them within them And then when the people continued still in their outrage and railing upon a signal given they fall upon them and beat without distinction all before them both those that were seditious and those that were not so that many died in the place and the rest departed away sore wounded This is the tenour of the story in Josephus in Antiq. lib. 18. cap. 4. Bell. Judaic lib. 2. cap. 14. In the allegation of which History by Baronius to omit his placing of it in the first year of Pilate about which he sheweth himself indifferent I cannot pass these two things without observing 1. That he saith that Pilate took the head of his watercourse three hundred furlongs off whereas in the Greek there is no such sum in either of the places where the story is related but in the one two hundred and in the other four 2. That whereas the Greek readeth the transition to the next story de Bell. Jud. l. 2. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At that time Agrippa the accuser of Herod went to Tiberius c. His Latin readeth it Atque ab hoc accusator Herodis Agrippa c. losing both scantling of the time which the Author hath given and Eusebius followed and seeming to bring Agrippa to Rome about this matter of Pilate In the twentieth year of Tiberius hath the same Josephus placed the death of Philip the Tetrarch although he hath named it after the entrance of Vitellius upon the Government of Syria which was in the next year but such transpositions are no strange things with him This Philip was Tetrarch of Trachonitis Gaulonitis and Batanaea he died in the City Julias and was interred with a great deal of funeral pomp His tetrarchy was added to Syria but the tributes of it were reserved within it self THE CHRISTIAN HISTORY THE Jewish and the Roman For the Year of CHRIST XXXVI And of TIBERIUS XXI Being the Year of the WORLD 3963. And of the City of ROME 788. Consuls C. Cestius Gallus M. Servilius Rufus PART I. §. Affairs of the Jews Vitellius their Friend VItellius the last years Consul at Rome is sent this year Proconsul into Syria to govern that and Judea which was incorporated into that Province A man more Honorable abroad than at his own doors renowned in his youth but ignominious in his old age brave in ruling in forain parts but base in officiousness and flattery at Rome At the time of the Passover he cometh up to Jerusalem whether induced by curiosity to see the Festival or by the opportunity of the concourse to behold the whole body of his Dominion collected in so small a compass and to disperse among them his commands or for what other cause let him keep it to himself But so well did he like his intertainment and the people that had given it him that he remitted to all the inhabitants the Toll or Impost of all the fruits bought and sold and he permitted to the Priests the keeping of the High-Priests garments which of late had been in the custody of the Romans For Hircanus the first of that name having built a Tower near unto the Temple and living in it himself and after him some of his successors he laid up there those holy garments which they only might wear as in a place most convenient both where to put them on when they came into the Temple and to put them off when they went into the City But Herod in after times seising upon that Tower and repairing it and naming it Antonia in honour of the great Antony he seised also upon the custody of those robes when he found them there and so also did Archelaus his son But the Romans deposing of Archelaus and usurping his whole Dominion if reassuming of that which they had bestowed before may be called usurpation they also as he had done kept these sacred garments under their hands Laying them up in a room under the seals of the Priests and the keepers of the Treasury and the keeper of the Tower set up a Candle there every day Seven days before any of the Feasts they were delivered out by the same Keeper and purified because they came out of heathen hands and used the first day of the Feast and restored the second and laid up as before Vitellius graciously restored the custody of them to the Priests as had been used of old But Joseph who was also called Caiaphas who should have first worn them after was removed by him from the High Priest-hood and Jonathan the son of Ananus placed in his stead And thus is one of the unjust Judges of our Saviour judged himself and the next year and by this same Vitellius we shall have the other judged also PART II. §. 1. Affairs in the Empire A rebellion in Parthia c. AT this year hath Eusebius in his Chronicle placed the Spleen of Sejanus against the Jews which was some years before and the spleen of Herod against James and Peter which was some years after and * * * In Chron. Mundi l. 8. Massaeus in his Chronicle hath placed the assumption of the Virgin Mary which was no body knows when A story first published to the world by revelation as the common cry went of it but invented indeed by
face he speaketh fair and pretendeth friendship but behind his back he did not only descry his hate and revile him in secret but also connived at those that did so openly so that within a little while the King that neither thought nor came for any hurt is made the publick scoff and scorn throughout the City and on their stages in their plays ballads speeches houses streets there is no language so common nor so currant as the abusive of Agrippa § 3. A Pageant of one and more madmen This connivence of the Governour shall I call it or his toleration or his setting on or his folly or what you will you may well presume that it added boldness and impudency enough to the outragious multitude which commonly in such mischievousness need small incouragement Their madness among other things shewed it self in this Pageant whether more senseless or spleenatick if not both alike let the Reader judge There was a poor mad man or distracted wretch in the City whose name was Charabas that used to walk up and down stark naked night and day heat and cold the common fool as it were of boys and young men with whom they used to make sport The riotous rout now set on mischief bring this silly wretch to one of their publick meeting places and there setting him on high in a seat above all the people that he might be seen of all they put a Diadem of Paper about his head and mat of sedge about his body in stead of his robes and a piece of Reed for a Scepter in his hand and thus have they solemnly and suddainly made him a King and one indeed that had been fit enough for themselves and one that was indeed but a fit Emblem of their Governour Flaccus that suffered such a thing Their mimical King being thus accoutred with his robes and royalty they bring him forth in a solemn state Before and about him went youths with poles upon their shoulders for his guard by the way as he went some come to do him homage others to petition for justice others to advise him concerning affairs of State and at last they all of them All hail him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the title of Mare which in the Syrian rongue the Language of the Country of Agrippa whom by this very word they shewed that they mocked betokeneth Lord and Master And now let the Reader but look upon this rout of Alexandrians and let him judge who was the madder the poor Lunatick that was so used or they that so used him For was it not mere madness in them thus to taunt and revile so great a King so greatly respected by the Roman Senate and so great a favorite of their Lord and Emperour But Flaccus the maddest of all that beheld all this and yet did permit it And on the other hand let him look upon the Jews to whom this sportful mummery is the preface to misery in good earnest and if this mockage of their first King with a Crown Robes and Scepter of derision put not the Reader in the mind of their scorning and usage of their true King and Saviour in the very same manner he cannot but remember Barabbas upon the naming of Charabas by the very same sound and rime § 4. More outrage The Alexandrians thus countenanced by Flaccus in the derision of the new King of the Jews grow to a boundless outrage against their God For now they begin to assail their Synagogues and there they desire to set up Images a thing as odious to that Nation as beloved among the Alexandrians For in them is fulfilled that prophesie of Hosea Chap. 3. 4. where they neither are as yet to God nor as yet to any other but on the one hand detesting false Gods and yet on the other hand not imbracing the true hating the Images of any creature for adoration but withall hating him that is the very Image and Character of the living God the Creator This enterprise of prophaning and defiling the Synagogues and houses of prayer of the Jews was not a fearful and terrible vexation to those of that City only but what hurt may such an example do think you both through Egypt and indeed through all the other Cities of the Empire What fruits these beginnings brought forth in the same City and elsewhere we shall see ere long § 5. Caius will be a God A special incouragement to this insolency at Alexandria was Caius the Emperours demeanour at Rome A man not fit to be ranked in the rank of men and yet no way with him now but he will be a God The senseless groundwork of this his impious fancy he took from this damnable Logick and devilish argumentation That seeing Sheepherds and Herds-men that are masters of Sheep and Cattle are in a degree far above their beasts and cattle So he that was the Lord of all men was not to be ranked in the degree of men but of the Gods This his opinion founded upon impiety backed with flattery and strengthned by his uncontrouled power he followed with such vehemency and vigour that now no Deity must be thought on but the God Caius and all the Gods as he pleased were ingrossed into himself He changed his Godship when he thought good and that with no more ado than with change of his garb To day he would wear a Lions skin and a golden Club and then he was Hercules to morrow a Kids skin and an Alepole and then he was Bacchus when he laid that by it may be he would put on his curious Bonnet and then he was Castor or Pollux He would but lay that by and put on a beamy golden crown and take bow and arrows in his hands and he was Apollo a Caduceus made him Mercury and sword helmet and gantlet made him Mars But the terrour that attended him when he would be this God last named walking in his armour with his drawn sword in his hand and a band of cut-throats about him shewed to the people but little of any divine qualities or celestial intentions but terrified them with expectation of devilish cruelty and murders Sometimes would he sit betwixt the two statues of Castor and Pollux and indure to be saluted by the name of the Italian Jupiter Sometimes would he sit by Jupiter himself and whisper with him and threaten to banish him out of Italy into Greece And indeed it had been but an equal change had he done so for he got the most curious peeces of the Gods of that Country and struck off their heads and on the trunck he set the representation of his own He had a standing statue of Gold erected for him to represent his walking Diety which was clothed with the same garb that he wore himself every day and to this were offered daily sacrifices as rare and new found out as was his Deity it self Peacocks Pheasants and other birds of the greatest rarity and value So vain a thing
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
Children of Ammon 1 King XI 7. namely on the right hand of the Hill as you looked upon it from Jerusalem 2 King XXIII 13. In this Text of the Kings it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hor Hammashchith instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Har Hammishchah The Mount of Corruption instead of The Mount of Unction or of Olives the Holy Ghost branding the fact and the place for the fact with so visible and notable a mark of distaste and displeasure at it To so great a contrariety to what he once was when he was himself had Solomons Idolatrous Wives bewitched him that as he had built a sumptuous Temple on Mount Moriah to the true God so they perswade him to build an Idolatrous Temple to their abominations on Mount Olivet in the face of the Temple and â—ffronting it The valley beneath this accursed Idoleum was called The valley of Tophet and the valley of the Son or the Sons of Hinnom Jer. VII 31 32. and XIX 6 c. The valley of Tophet that is k k k Vid. Buxt Heb. Lex in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Drums or Tabers from the noise that was made with such kind of instruments to drown the cries and shrieking of the burning Children And the valley of the Sons of Hinnom that is the valley of Children of shrieking and roaring from the woful cries of those poor Children frying in the fire This was probably that which is called the valley of the carkasses or the dead bodies Jer. XXXI 40. of which name the Chaldee Paraphrast in that place hath given this reason Because the dead bodies of the Camp of the Assyrians fell there and to which Josephus also giveth testimony when he relateth that a place was called l l l Jos. de Bell. lib. 6. cap. 26. 31. The Assyrian Camp And here may we give a check a little to the peremptoriness of Rabbi Solomon upon the Text of Jeremy lest he grow too proud who glosseth the fortieth verse thus m m m R. Sol. in Ier. 31. 40. The valley of dead bodies is the valley where the carkasses of the Camp of Senacherib fell and the valley of the Ashes is the plaâ—â— whither they carried the ashes forth which was without Jerusalem These places they shall bring within the City even within the walls And this Prophesie is to be accomplished in the last redemption in despight of the Hereticks for it was not accomplished under the second Temple By Hereticks he virulently meaneth Christians who deny any other Messias yet to come and that there shall be any more an earthly Jerusalem For he would construe those words of the Prophet strictly according to the letter as if there should be a time when these valleys should be walled within Jerusalem really and indeed whereas the Prophet in mentioning of those most defiled and polluted places to be taken into the City meaneth only the bringing in of the Heathens who had been polluted with all manner of defilement of Idolatry and other abominations into the spiritual Jerusalem which is above or the Church And yet if we would follow him even in his literal construction we might shew out of his own Authors the Talmudists how Bethphage the Town that stood even in these places mentioned by the Prophet though it stood out of the Walls of Jerusalem yet by their own confession it is reckoned as a member or part of Jerusalem and so was that prophecy literally fulfilled by their own Chorography at the coming of our Messias But here is not a place for such disputes This was the prospect that you had before you on the right hand as you stood in the East-Gate of the Mountain of the Temple namely a part of Mount Olivet divided from the City Jerusalem by the valley of Tophet and by the valley of Ashes on the side of the valley near Jerusalem stood the Town Bethphage and on the Hill on the further side of the valley over against it stood Bethany renowned for the raising of Lazarus from the dead there and for our Saviours frequent resort thither and ascension thence Directly before you was the place upon Mount Olivet where they used to burn the Red Cow into purifying ashes when they had occasion to do such a work and n n n Maym. in Parah per. 3. in Shekalim per. 4. thither went a double arched Cawsey of the same manner of arching that we have mentioned under the Temple Courts and for the same caution namely for security against graves by which the Priest that went about that imployment might have been defiled and so the work mar'd Upon your left hand as you stood ran Mount Olivet still and the valley betwixt you and it and all along on the East point and on the North side of Sion was called the valley of Kidren of famous memory and mention in Scripture 2 Sam. XV. 23. 2 King XXIII 6. John XVIII 1 c. At the foot of the hill beyond this valley you might see Gethsemany or the place of the Oyl Presses whither they brought the Olives they had gathered upon Mount Olivet to be pressed and the Oyl got out And there it was whither our Saviour went after his last Supper and where he was apprehended having supped that night as it is most likely in Sion or the City of David CHAP. IV. Of the two South-Gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Huldah AS the East quarter of the enclosing Wall did face Mount Olivet so did the South quarter face Jerusalem the City it self For take we the whole City either built upon seven Hills a a a Jelammed fol. 52. as Tanchuma asserts it or upon three Acra Moriah and Sion as it is commonly described or add Bezetha and Ophla if you will the situation of it will be found thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Iosaph ad Kelim That the Mountain of the Temple will be found lying Northward of Jerusalem and Sion Northward of the Mountain of the Temple And thus do the Jews in their Antiquities generally seat it and that not without sufficient warrant of the Scripture For how can those words of the Psalmist Beautiful for situation the joy of the whole Earth is Mount Sion on the sides of the North Psal. XLVIII 2. be more properly and plainly interpreted than as Aben Ezra doth interpret them c c c Aben Ezr. in Psal. 46. Sion on the North side of Jerusalem And those words of Ezekiel He set me upon a Mountain by which was the frame of a City towards the South Ezek. XL. 2. who can give them a sense more genuine and proper than Kimchi hath done when he saith d d d Kimch in Ezek. 4. 2. The Mountain is the Mountain of the Temple and this City is Jerusalem on the South On this side therefore that faced Jerusalem or that looked South there were two Gates that were called e e
double benefit the one to keep up the Cawsey on either side that it should not fall down and the other was to make the King a pleasant walk and shade with Trees on either side as he came and went And so they render that Verse in Esai 6. 13. where the word is only used besides in all the Bible In it shall be a tenth and it shall return and be eaten as a Teyle-Tree or aâ— an Oak by Shallecheth that is as the rows of Trees on the sides of this Cawsey SECT II. Parbar Gate 1 Chron. XXVI 18. FROM the Gate Shallecheth or Coponius that lay most North on this Western quarter let us walk toward the South and the next Gate we come to was called Parbar of this there is mention in the Book of Chronicles in the place alledged where the Holy Ghost relating the disposal of the Porters at the several Gates of the Mountain of the House saith At Parbar Westward two at the Cawsey and two at Parbar By which it is apparent sufficiently that this Gate was in the West quarter and reasonably well apparent that it was the next Gate to the Cawsey or Shallecheth because it is so named with it but by that time we have fully surveyed the situation of it it will appear to have been so plain enough The word Parbar admitteth of a double construction for it either signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An outer place a a a Gloss. in Tamid per. 1. Kimch in 1 Chron. XXVI Aruch in voce c. as many of the Jews do construe it or it concurrs with the signification of the word Parvar which differs but one letter from it and that very near and of an easie change which betokeneth Suburbs both in the Hebrew Text 2 Kings XXIII 11. and in the Chaldee Tongue as b b b Kimch in 2 King XXIII David Kimchi averreth there And here Josephus his words which we produced a little before may be taken up again and out of all together we may observe the situation of the Gate in mention He saith That of the four Gates upon this Western quarter one led towards the Kings Palace that is Shallecheth that we have viewed already and the two next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Suburbs These Suburbs that he meaneth were indeed that part of the City which in Scripture is called Millo which was the valley at the West end of Mount Moriah in which Jerusalem and Sion met and saluted each other replenished with buildings by David and Solomon in their times 2 Sam. V. 9. and 1 Kings 11. 27. and taken in as part and Suburbs of Sion and so owned always in after times And to this purpose is the expression of Josephus in his words that we have in hand observable when he saith that two of these Western Gates were into the Suburbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other into the other City that is into Jerusalem which he maketh as another City from the Suburbs of which he spake Take the word Parbar therefore in either of the significations that have been mentioned either for an outer place or for the Suburbs this Gate that we have in survey might very properly be called by that name because it was a passage from the Temple into Millo which was an outer place and the Suburbs of Sion distinguished and parted from Sion by a Wall yet a member of it and belonging to it Now whereas the other Gate that stood next to this that we are about toward the South did lead also into the Suburbs as well as this as is apparent from Josephus yet is it not called by the same name Parbar the reason of this may be given because it bare a name peculiar and proper suitable to that singular use to which it was designed or to that place where it was set rather than suitable to that place whither it gave passage And here because we are in mention of the Suburbs it may not be amiss to look a little upon that Text that speaketh of the Suburbs and out of which we have taken that signification of the word Parbar namely 2 Kings XXIII 11. It is said there that Josiah took away the Horses that the Kings of Judah had given to the Sun at the entring in of the House of the Lord by the Chamber of Nathan Melech the Chamberlain which was in the Suburbs Whether these Horses were given to the Sun to be sacrificed to it or to ride on to meet and salute the Sun-rising as the Jews suppose we shall not trouble our selves to enquire into it is the place that we have to look after at this time rather than the thing These Stables of such Horses and it is like the Kings common Stables were in the same place are said to be in the Suburbs and at the entring in of the House of the Lord and we cannot better allot the place than that whereupon we are namely that they stood here in Millo before this Gate Parbar or thereabout and from thence there was a way to bring the Horses up to the Kings House when the King would use either those Horses that they had dedicated to the Sun for their irreligious use or their other Horses for their common use As they went out of Millo to rise up into Sion they passed through a Gate which was in the Wall that parted between Millo and Sion which Wall and Gate was but a little below the Cawsey that went up to the Gate Shallecheth and this helpeth to understand that passage about Athaliah's death 2 Kings XI 11. They laid hands on her and she went by the way by which the Horses came into the Kings House and there she was sâ—ain That is they got her out of the Mountain of the Temple brought her down by the Gate Shallecheth and the Cawsey and when she came near the Horse Gate through which the horses went up out of the Stables in Millo to the Kings house there they slew her There was a Horse gate indeed in the main wall of the City on the East part of it Neh. III. 28. Jer. XXXI 39. but that was distinct from this which was peculiar for the Kings Horses and therefore a distinctive Character is set upon this namely that it was the Horse gate towards the Kings House 2 Chron. XXIII 15. It should be rendred towards the Kings House rather than by the Kings House for neither of these gates either that on the East which was a gate of the City nor this on the West which was a gate into Millo were near the Kings House but a good distance off See the Seventy there SECT III. The two Gates and House of Asuppim IN the story of the designing of the Porters to their several places and charges in Chron. XXVI 15 17. it is said thus To Obed Edom South ward and to his Sons the House of Asuppim Eastward were six Levites Northward four a day Southward four
quarter let us take our prospect outward as we have done from the two sides we have been upon before As you stood on the middle of this wall Millo lay before you and there might you see besides the Kings stables and other buildings the Pool of Siloam and the Kings Gardens On the left hand was the descent of Acra and the buildings of Jerusalem upon it on the right hand the rising of Sion and the stairs that went up into the City and by which the King came down to Shallecheth and so into the Temple And as you rose higher was the place of the Sepulchers of Davids family and another Pool Neh. III. 15 16. CHAP. VI. The North-Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Tadde ON the North-side to which we are now come there was but one gate as there was but one on the East quarter which was situate just in the middle of the wall between the East and West end of it but how to give it its right-name there is some dispute a a a Misnajoth in Octavo in Midd. Some write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teri with r which signifieth moistness or purulency because that they of the Priests whose seed went from them by night went through this gate to bath themselves from that uncleanness But the reading of old hath been C. â—emper ibid. pag. 13. so resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with d Tedi b b b Talm. Bab. Aruch or as some vowel it c c c Bâ—xâ— Talm. â—â—x Tadde that Pisk Tosaphoth ad Middoth goeth about to give its Etymology He mentions a double notation namely that either it betokens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurity and shamefac'dness because of its rare use and passage and because the Priests that had suffered Gonorrhaea by night went out through it to the Bath with some shame and dejectedness Or that the word refers to Actors or Poets and he produceth a sentence in which by its conjunction with another word it seems so to signifie for other sense I know not to put upon it The sentence is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tragedians and Poets used it before the chief of the Captivity But what sense he would make of this Etymology I do not understand But be the notation of the word what it will the Talmud setteth two distinguishing marks upon the Gate it self for which it was singular from all the rest of the gates that we have mentioned d d d Talm. in Mid. per. 2. The first is that it had not so fair a rising Gate-house and chambers above it as the rest had but only stones laid flat over it and the battlement of the wall running upon it and no more And the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Ibid. pet 1. That it was not a common and ordinary passage in and out as the other Gates were but only a passage upon occasion the uselessness whereof we shall have occasion to look at again ere it be long The Mount Moriah did afford some space of ground upon this side without the Wall and compass of the Holy ground which it did upon none of the sides beside for here was built the large and goodly Tower of Antonia which we shall survey by and by whereas on every one of the other sides the incompassing Wall that closed in the Holy ground did stand near upon the very pitch and precipice of the hill So that looking about you as you stood out at this Gate this Tower Antonia stood on your left hand and spoyled your prosect on that side and you could see nothing that way but it Before you was Mount Sion and the goodly buildings of the Kings Palace and other houses upon the bending toward the East angle was the place called Ophel or Ophla the habitation of the Nethenims Neh. III. 26. and when Ophla was turned East then was there the horse-gate and water-gate before the Temple Thus lay the Mountain of the Lords House incompassed with the City round about and enclosed with a fair and high Wall which separated it from the common ground On the one side of it lay Sion the seat of the King on the other side Jerusalem the habitation of the people and the Temple and its service in the middle between even as the Ministery is in mediation betwixt God and his people That Wall that encompassed it had eight gates of goodly structure and beauteous fabrick all of one fashion save only that the North and East gates were not topped the one in height and the other in fashion as the other were At all these gates were Porters by day and at five of them were guards by night as we shall observe hereafter the access to them on the East and West was by a great ascent but facilitated by steps or causeys for the peoples ease and for the coming up of the Beasts that were to be sacrificed of which there were some that came up dayly On the South side the ascent was not so very great yet it had its rising in the like manner of access as had the other On the North what coming up there was it was more for the accommodation of the residents in the Tower Antonia than for the entrance into the Temple the North gate Tedi being of so little use as hath been spoken At any of the Gates as you passed through the entrance if self through which you went was ten cubits wide twenty cubits high and twelve cubits over six of which cubits were without the Holy ground and six within and as you entred in at the East gate had you seen the ground before any buildings were set in it or any thing done to it but only the building of this Wall you might have seen the hill rising from the East to the West in such an ascent that the Western part of it was very many cubits higher than where you stood as we shall have occasion to observe as we pass along This bank was once well stored with bushes and brambles Gen. XXII 13. and afterward with worse briers and thorns the Jebusites who had it in possession till David purchased it for divine use and structure that we are looking after Here was then a poor threshing floor of Ornan the Jebusite but afterward the habitation of the God of Jacob A place and fabrick as sumptuous and eminent as it was possible for man and art and cost to make it the glory of the Nation where it was and the wonder of all the Nations round about it but in fine as great a wonder and monument of desolation and ruine as ever it had been of beauty and gloriousness Before we step further toward the survey of it as it stood in glory we must keep yet a while along this Wall about which we have been so long and observe some buildings and beauties that joyned and belonged to iâ— besides the Gates that we have surveyed in it alread
parts of those that went out So that were I to describe the City as I am now about describing the Temple I should place the Gate Sur somewhere in Sion and there also should I place the Gate behind the Guard and it would not be very hard to gather up fair probability of their situation there Now though so strong Guards were set both in the Temple and in Zion yet Athaliah for whom all this ado is made comes up into the Temple so far as to see the young King at his Pillar in the Court before the East-Gate and no man interrupts her partly because she was Queen partly because she came alone and chiefly because they knew not Jehoiadas mind concerning her But when he bids have her out of the ranges they laid hold upon her and spared her till she was down the Causey Shallecheth and then they slew her If by the ranges the ranks of men that stood round about the Mountain of the House be not to be understood I should then think they mean either the ranks of Trees that grew on either side that Causey or the Rails that were set on either side it for the stay and safety of those that passed upon it And to this sense Levi Gershom doth not unproperly expound those words in 1 King X. 12. Of the Almug Trees the King made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the house of the Lord and for the Kings house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a Prop or Support yet is expressed in 2 Chron. IX 11. The King made of the Almug Trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high ways to the house of the Lord And q q q Ralbag i◠1 King X I think saith the Rabbin that in the ascent that he made to go up to the house of the Lord from the Kings house he made as it were battlements that is Rails on either side of the Almug Trees that a man might stay himself by them as he went along the highway of that ascent And so in other ascents of the house of the Lord or of the Kings house where there were not steps as the rise of the Altar c. SECT I. A credible wonder of the brazen Gate WE will leave the belief of that wonder that hath been mentioned about the brazen Door of Nicanor in its shipwrack to those that record it but we may not pass over another wondrous occurrence related by Josephus of the brazen Gate whether this of Nicanor or the other which he calleth the brazen Gate as by its proper name we will not be curious to examine which is a great deal more worthy of belief and very well deserving consideration He treating of the Prodigies and wonders that presaged the destruction of Jerusalem amongst others he relateth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The East-Gate of the inner Temple being of brass and a Ios. de bell lib. 6. cap. 31. extream heavy and which could hardly be shut by twenty men being barred and bolted exceeding strong and sure yet was it seen by night to open of its own accord which the simpler and more foolish people did interpret as a very good Omen as if it denoted to them that God would open to them the Gate of all good things But those of a deeper reach and sounder judgment did suspect that it presaged the decay and ruine of the strength of the Temple And with this relation of his do other writers of his own nation concurr who report b b b Iuchasin s. 10 That forty years before the destruction of the City the doors of the Temple opened of their own accord Whereupon Rabban Jochanan ben Zaccai after chief of the Sanhedrin cryed out Open thy doors O Lebanon that the fire may devour And from that time the great Sanhedrin flitted from the room Gazith and so removed from place to place The like saith Rabbi Solomon on Zech. XI 1. Open thy doors O Lebanon c c c R Sol. in Zech. XI He prophecieth saith he of the destruction of the second Temple and forty years before the destruction the Temple doors opened of their own accord Rabban Jochanan ben Zaccai rebuked them and said O Temple Temple how long wilt thou trouble thy self I know thy best is to be destroyed for Zechariah the Son of Iddo prophecied thus of thee Open thy doors O Lebanon that the fire may devour thy Cedars c. There are three remarkable things which the Jews do date from forty years before the destruction of the Temple namely this of the Temple doors opening of themselves and the Sanhedrins flitting from the room Gazith and the Scarlet List on the Scape-goates head not turning white that are as Testimonies against themselves about the death of Christ which occurred exactly forty years before the Temple was destroyed Then the Lord shewed them by the Temple doors opening the shaking of their Ecclesiastical glory and by the flitting of the Sanhedrin the shaking of their civil and by the not whitening of their Scarlet list which had denoted pardon of sin their deep die of sin and guilt for the death of Christ. Compare this self-opening of the Temple doors with the renting of the Veil of the Temple of its own accord and they may help the one to illustrate the other And methinks the words of Rabban Jocanan upon the opening of the doors O Temple how long wilt thou disquiet thy self do seem to argue that before that opening there had been some other such strange trouble in the Temple at that was which might be the renting of the Veil SECT II. A Sanhedrin sitting in this Gate THIS Gate of Nicanor or the East-Gate of the Court was the place where the suspected Wife was tried by drinking of the bitter waters and where the Leper cleansed stood to have his attonement made and to have his cleansing wholly perfected the rites of both which things we have described in their places In this Gate also did Women after child-birth appear for their purification here it was that the Virgin Mary presented her Child Jesus to the Lord Luke II. 22. a a a Talm. in Sanhedr per. 11. In this Gate of Nicanor not in the very passage through it but in some room above or by it there sate a Sanhedrin of three and twenty Judges Now there were three ranks of Judicatories among the Jews A Judicatory or Consistory of three A Judicatory of three and twenty and the great Sanhedrin of seventy one In smaller Towns there was a Triumvirate or a Consistory set up consisting only of three Judges b b b Ibid. per. 1. these judged and determined about mony matters about borrowing filching damages restitutions the forcing or inticing of a maid pulling off the shoe and divers other things that were not capital nor concerned life and death but were of an inferiour concernment and condition In greater Cites there were Sanhedrins of three and twenty which
for the Priests standing The Court of Israel parted from the Levites Desks by Pillars and Rails The Levites standing parted from the Priests by a Wainscot Desk or some such thing The Court of the Priests open to the Altar but only that the Pillars that supported the Cloister stood in a row before it And so we have the dimensions and platform of the Court and of the Buildings and the Cloisters that stood about it But before we proceed to observe the particulars that were within it I cannot but think of a piece of structure that in its story looks something like to some of the Cloisters that we have described either in the Mountain of the House or in one of the Courts though I believe it was none of them and that is The Covert of the Sabbath of which there is speech and mention 2 King XVI 18. where it is said of Ahaz The Covert of the Sabbath that they had built in the House and the Kings entry without c. How to frame the Verb to this sentence is somewhat doubtful whether to say he turned it from the House of the Lord and so doth our English or he turned it to the House of the Lord and so doth the Chaldee Paraphrast and some others with him for the word in the Original doth not determine it Were that the question before us I should adhere to the sense of our English for the Kings entry without was turned to the House of the Lord from its first making but our question is what this Covert of the Sabbath was The Seventy have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of the chair or seat upon what mistake in their unprickt Bible a mean Hebrician will easily discover namely that they read Musadh for Musach Daleph and Caph â—inal being like and for Shabbath they read Shebeth Vid. Kimc Lev. Gerson in loâ— Nobil in LXX Ibid. The most received opinion about this matter is that this was some special piece of building that was purposely made for the course of Priests that went out every Sabbath to repose themselves in till the Sabbath was out or till they might go home And the reason of this conception is because of the word Sabbath which they suppose to refer rather to the change of the Priests courses who came in and went out on the Sabbath than to the Service or the Peoples attending whose concourse was greater at the Festivals than on the Sabbath I should rather take it to mean some Court of Guard that was made on the top of the Causey Shallecheth up towards the Gate Coponius where the Kings Guard stood on the Sabbaths having attended the King into the Temple till he came out again there to receive him again and to Guard him home and I should understand and construe the word The Kings in conjunction with both particulars named namely that it meaneth the Kings covert of the Sabbath as well as the Kings Entry without and my reason for this opinion I should fetch partly from the mention of these Gates that we had in speech before namely The Gate of the Foundation and the Gate behind the Guard 2 King XI 6. And partly from the passage in Jerem. XXXVIII 14. where it is said that King Zedekiah sent and took Jeremy the Prophet unto him into the third entry that was in the House of the Lord where Solomon Jarchi doth ingenuously confess that he knows not what this third Entry in the House of the Lord was but perhaps saith he it meaneth the Court of Israel the Court of the Women and the Chel being the two other Kimchi doth well conceive that this Entry was as they came from the Kings House into the Temple but more of it he hath not determined I should say it meaneth the Gate Coponius and conceive the King coming to the Temple through these entrances or passages First At the bottom of the Stairs or descent of Zâ—on much about his turning to come upon the Causey there was the Gate of the Foundation then being come up the Causey towards the Temple he passed through the Gate behind the Guard and walked through the Court of Guard which I suppose was called the Kings covert for the Sabbath and so through the Gate Coponius which was his third entrance or Gate he passed through These Gates we said before were Gates of Sion meaning that they were in the way from the Temple thither and not Gates of the Temple it self According therefore to this supposal I apprehend that Ahaz becoming a Renegado to Religion did deface and defile the Temple within and did clean cut off the way of the Kings access thither without as if he and his should never have more to do there And according to this supposal also I apprehend that Zedekiah having garisoned himself in the Temple while the Chaldeans were now lying in Siege about the City he sends for Jeremy from his prison in Zion and he comes up to the Gate Coponius or Shallecheth and there the King and he confer together And now let us turn our Eyes and Observation upon what is to be found in the Court from which we have thus far digressed and first we will begin with the Altar which is not only the most remarkable thing to be observed there but which must also serve us as a standing mark from whence to measure the place and sight of other things CHAP. XXXIV Of the Altar of Burnt-offering THE Altar that Moses made in the Wilderness because it was to be carried up and down was of light materials and of small dimensions for a a a Ex. XXVII 1. it was of Shittim wood and but five cubits square and three cubits high with a Grate of Brass hanging within it for the Fire and Sacrifice to lye upon And therefore when it is called the brazen Altar 2 Chon I. 5. it is because it was plated over with brass Exod. XXXVIII 1. But when Solomon came to build the Temple and there was to be no more removing of the Tabernacle of the Congregation as there had been before b b b 2 Chron. IV. 1. he made the Altar far larger and weightier than that of Moses namely of Brass and of twenty cubits square and ten cubits high I shall not be curious to inquire whether Solomon's Altar were of brass indeed or no or whether it is said to be of brass though it were of stone because it succeeded instead of Moses his brazen one as c c c Vid. Kimch in 1 King VIII 64. some Jews conceive d d d Vid. Lev. Gers. ibid. or as others because though it were of stone yet it was over-laid with brass I see no reason why it should not be properly and literally understood that it was of massie brass indeed for why may we not well conclude by the plating of Moses his Altar over with brass that it was made of wood only for lightness and
from the South-West corner Josephus speaking of that deep Valley which runs between Sion and Acra saith b b b b b b Joseph de Bell. lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is extended to Siloam for so we call the sweet and large fountain But now the Mounts Sion and Acra and likewise the Valley that cut between them did run out from East to West And the same Author in the same place speaking of the compass of the outtermost wall saith these things among other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence it bends to the South behind the fountain Siloam After the tumult raised at Jerusalem by the Jews under Florus the Neapolitane Tribune coming thither with King Agrippa is beseeched by the Jews c c c c c c Idem ibid. lib. 2. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taking only one servant he would go about through the City as far as Siloam that is from the East to the West through the whole City and that thence from the peaceable and quiet behaviour of the people towards him he might perceive that the people were not in a heart against all the Romans but against Florus only III. Siloam was on the back of Hierusalem not of Sion Let that of Josephus be noted d d d d d d Idem ibid. lib 6. cap. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Romans when they had drove out the Seditious from the lower City burnt it all to Siloam This we therefore observe because we may see some Maps which placing Siloam behind Sion do deceive here and are deceived when in truth it ought to be placed behind Acra The pool indeed of Siloam was behind some part of Sion Westward but the fountain of Siloam was behind Acra IV. It emptied it self by a double rivolet into a double pool to wit the upper and the lower 2 Kings XVIII 17. Esa. VII 3. The Lower was on the West and is called The Pool of Siloam Joh. IX 7. Nehem. III. 15. The Upper perhaps was that which is called by Josephus The Pool of Solomon in the place lately quoted And thence saith he the outermost wall bends to the South behind the fountain of Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence again bends to the East at the Pool of Solomon See 2 Chron. XXXII 30. And Esa. XXII 9 11. V. They drew waters out of the fountain of Siloam in that solemn festivity of the feast of Tabernacles which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pouring out of water concerning which the Fathers of the Traditions thus e e e e e e Succah cap. 4. â—al 7. The pouring out of water in what manner was it There was a golden cup containing three logs which one filled out of Siloam c. The Gemarists inquire f f f f f f Bab. ibid. fol. 48. 2. Whence was this custom From thence that it is said And ye shall draw waters with joy out of the wells of salvation g g g g g g Hieros ibid. fol. â—5 1. R. Levi saith Why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a draught Because thence they draw out the holy Spirit h h h h h h Parah cap. 3. hal 2. Thence also they drew the water that was to be mingled with the ashes of the red Cow when any unclean person was to be sprinkled i i i i i i Avoth R. Nathan fol. 9. 1. The Priests eating more liberally of the holy things drunk the waters of Siloam for digestion sake l l l l l l Hieros Chagigah fol. 76. 1. Let us also add these things but let the Reader unriddle them He that is unclean by a dead carkas entreth not into the mountain of the Temple It is said that they that should appear should appear in the Court Whence do you measure From the wall or from the houses Samuel delivers it from Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Siloam was in the middle of the City CHAP. XXVI The Girdle of the City Nehem. Chap. III. THE beginning of the circumference was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheep gate That we suppose was seated on the South part yet but little removed from that corner which looks South East Within was the Pool of Bethesda famous for healings Going forward on the South part was the Tower Meah and beyond that the Tower of Hananeel in the Chaldee Paraphrast it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Piccus Zech. XIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piccus Jer. XXXI 38. I should suspect that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hippic Tower were not that placed on the North side this on the South The words of Jeremy are well to be weighed The City shall be built to the Lord from the Tower of Hananeel to the gate of the corner And a line shall go out thence measuring near it to the Hill of Gareb and it shall go about to Goah And all the valley of dead carkasses and of ashes and all the fields to the brook Kidron even to the corner of the Horse gate on the East shall be holiness to the Lord c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Gareb Not that Gareb certainly where the Idol of Micah was concerning which the Talmudists thus a a a a a a Bab. Sanhedr fol. 103. 2. See also Midr. Till in Psal. 132. Buxt in Lexic Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Nathan saith from Gareb to Shiloh were three miles and the smoke of the Altar was mixed with the smoke of Michahs Idol but as Lyranus not amiss The Mount of Calvary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goathah The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calves Pool following the Etymology of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellowing Lyranus Golgotha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Carkasses and ashes The Chaldee Paraphrast and the Rabbines understand this of the place where the army of the Assyrians perished nor very subtilly For they seem to have perished if so be they perished near Jerusalem in the valley of Tophet or Ben-Hinnom Esa. XXX 33. And Jeremiah speaks of that valley namely the sink and burying place of the City a place above all others that compassed the City the most foul and abominable foretelling that that valley which now was so detestable should hereafter be clean and taken into the compass of the City but this mystically and in a more spiritual sense Hence we argue that the Tower of Hananeel was on the South side of the City on which side also was the valley of Ben-Hinnom yet bending also towards the East as the valley of Kidron bent from the East also towards the North. It will be impossible unless I am very much mistaken if you take the beginning of that circumference in Nehemiah from the corner looking North East which
some do to interpret these words of Jeremiah in any plain or probable sense unless you imagine that which is most false that the valley of Hinnom was situate Northwardly Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fish gate That was also Southward Of it mention is made Zeph. I. 10. Where the Seventy have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something obscure Many conjecture this gate was called the fish gate because fish were carried into the City through it I rather because it was the fish market as the sheep gate was the market for sheep Zephaniah addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall howl from the second The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Salomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bird gate perhaps the gate near unto which fowls were sold. Kimchi reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Ophel more plain indeed but I ask whether more true This Bird-gate perhaps was that which is called the Old-gate Nehem. III. 6. Near the corner looking South West we suppose the fountain of Siloam was and that partly being perswaded by the words of Josephus before alledged partly being induced to it by reason it self For hence flowed that fountain by the South wall Eastwardly to the sheep-gate as we suppose thence the river somewhat sloping bends towards the North into the valley and ends at length in the Pool of Siloam at the foot of Mount Sion On the West was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gate of the valley vers 13. being now gotten to the foot of Mount Acra And 2. A thousand Cubits thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Esquiline or dung gate vers 14. And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fountain gate vers 15. not that of Siloam nor of Draco but another And now we are come to the Pool of Siloam and to the foot of Sion whether they went up by certain steps vers 15. The Pool of Siloam was first a fountain and a river on the West without the walls but at last Manasseh the King inclosed all 2 Chron. XXXIII 14. that the City might be more secured of water in case of a seige taught it by the example of his grandfather Ezekiah but more incommodious 2 Chron. XXXII 3. The wall went forward along burying places of David another Pool and the House of the strong vers 16. And not much after it bended Eastwardly and now we are come to the North side See vers 19. 20. At the turning of this corner Herod built the most famous Psephin Tower of which Josephus thus b b b b b b Joseph de Bell. lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On the North West corner the admired Psephin Tower lifts up it self near which Titus encamped c. There was no gate on this North side The buildings which were inward are mentioned Nehem. III. vers 20 21 22 23 24. and the Hippic Tower is mentioned by Josephus On the East were 1. A Tower advancing it self in the very bending of the North East corner Within was the Kings house and the Court of the Prison vers 25. 2. The water gate of which is mention Nehem. XII 37. 3. Ophel and the horse gate Nehem. III. 27 28. of which mention is also made Jer. XXXI 40. Whence was the beginning of the valley of Ben-Hinnom which running out below the City Southward at last bent into the West Therefore the water-gate led into the valley of Kidron but the horse-gate into the valley of Hinnom at that place touching on the valley of Kidron 4. The gate Miphkad The Vulgar calls it The gate of judgment 5. Not far distant thence was the South East corner And thence a little on the South side was the sheep-gate whence we first set out Let us add the words of Josephus describing how the outmost wall went c c c c c c Joseph in the place above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It began on the North at the Hippic or Horse Tower and extended to the Xystus or Open Gallery then touching upon the Councel-house it ended at the East walk of the Temple On the other side Westwardly beginning from the same Tower it stretched along by a place called Bethso to the Gate of the Essenes and thence it inclined to the South behind the fountain Siloam and hence it bowed again Eastwardly unto Solomons Pool and passed on to a certain place which they call Ophla and joyned to the East Walk of the Temple In which words let us observe two things for the asserting the Procession that we have gone 1. That this description proceeds from the North to the West the South and the East 2. That Ophla or Ophel lay between the South East corner and the porch of the Temple which cannot at all be conceived if you begin Nehemiahs delineation at any other place then where we have To these may be added the situation of Siloam of which those things spoken in Josephus and the Scripture can in no manner be said if you reckon it to be near Sion Let us add also the procession of the Choire Nehem. XII 31. They went up upon the wall and went forward on the right hand to the dung-gate the fountain-gate the City of David c. vers 37. Let those words They went forward on the right hand vers 31. be observed which could not be unless according to the procession which we have laid down if so be they went up on the wall on the inside of the wall which it is rough and strange not to think The other part of the Choire went on the left hand towards the South West and to the gate of Ephraim and the old gate and the fish gate c. vers 29. Of the gate of Ephraim nothing was said in the delineation given Chap. III. Mention also is made of it 2 Kings XIV 13. where the corner gate is also spoke of concerning which also here is nothing said In Nehemiah seems to be understood that place where formerly was a gate of that name but now under the second Temple was vanished CHAP. XXVII Mount Moriah WHerefore a a a a a a Bab. Taanith fol. 16. 1. is it called Mount Moriah R. Levi bar Chama and R. Chaninah differ about this matter One saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thence instruction should go forth to Israel The other saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because thence should go forth fear to the Nations of the world b b b b b b Maimon in Beth habbechir cap. 2. Juchas fol. 9. 1. Midr. Till 41. 2. It is a Tradition received by all that the place where David built an Altar in the Threshing floor of Arauna was the place where Abraham built his upon which he bound Isaac where Noah built his when he went out of the Ark that in the same place was the Altar upon which Cain and Abel offered that Adam
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
Idem Erachin fol. 10. 2. There was a brass Cymbal in the Temple and there being a crack in it the Wise men brought Artificers from Alexandria to mend it c. There was also a brass Mortar in the Temple in which they beat their spices and there being a crack in it the Wise men brought Artificers from Alexandria to mend it c. Consider well what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The language of Tursi means in that legend g g g g g g Bab. Megill fol. 13. 2. Bigthan and Teresh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps Were two Tarsians or if you will Two Artificers And they talked together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of Tursi Where the Gloss Tursi is the name of a place and they knew not that Mordecai was one of the Elders in the Chamber Gazith and that he understood seventy languages c. h h h h h h Bab. Joma fol. 66. In the place noted in the margin these words are related concerning the sending away the Goat Azazel or the Scape-goat The chief Priests permitted not an Israelite to lead away the Scape-goat into the Wilderness but once one Arsela who was an Israelite led him away and they made him a footstool because of the Babylonians who used to pull off his hair and to say Take it and go The Gemara thus Rabba Bar bar Channah saith They were not Babylonians but Alexandrians but because they hated the Babylonians therefore they called them by their name Take it and go c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Why does this Goat tarry when the sins of this generation are so many Where the Gloss thus They made him a footstool or something to put under his feet that he might be higher and upon this he went out of the Court and out of the City and this lest the Babylonians should touch the Goat for they used to pull off his hair and to say Go make hast be gone delay not our sins are yet upon us And after The Inhabitants of the land of Israel hated the Babylonians every one therefore carrying himself irreverently and undecently they called by their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Libertiâ—es Act. VI. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of those that are made free of whom the Talmudists speak infinitely CHAP. XXXVII Beth-phage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THERE is very frequent mention of this place in the Talmudists and certainly a more careful comparison of the Maps with those things which are said by them of the situation of this place is worthy to be made when they place it in Mount Olivet these make it contiguous to the buildings of Jerusalem I. a a a a a a Bab. Sanhedr fol. 14. 2. In the place cited in the margin the case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a stubbern Judge or Elder is handling For when by the prescript of the Law difficult matters and such things as concerning which the lower Councels could not judge were to be brought unto the chief Councel unto the place which God should chuse Deut. XVII 8. and when that Judge of the lower Councel who after the determination and sentence pronounced in that cause which he propounded shall refuse to obey and shall deny to behave himself according to their sentence is guilty of death vers 12. inquiry is made Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If he shall find the Sanhedrin sitting in Beth-phage and shall rebel against the sentence pronounced by them there that stubbornness be to be judged for rebellion which according to the Law is to be punished with death and it is answered The Text saith Thou shalt arise and go up to the place c. Whence it is taught that the place it self the chamber Gazith only adds force to the sentence The Gloss writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beth-phage was a place within the Walls of the City and was reckoned as Jerusalem it self in respect of all things Observe Beth-phage was within the Walls of Jerusalem so that if the sentence of the Sanhedrin pronounced at Jerusalem out of the Chamber Gazith obtained in the case propounded it had obtained when pronounced in Beth-phage II. b b b b b b Idem Pesachin fol. 63. 2. He that kills a sacrifice of thanksgiving within the Wall and bread of it is without the Wall the bread is not holy What is without the Wall R. Jochanan saith Without the Wall of Beth-phage but without the Wall of the Court it is holy The Gloss thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-phage is the outmost place in Jerusalem and whosoever is without the Walls of Beth-phage is without Jerusalem where is no place to eat the holy things III. c c c c c c Ibid. fol. 91. 1 It is disputed whether the Passover be to be slain in the name of a person in prison singly and among other things thus it is determined If he be within the Walls of Beth-phage let them kill it for him singly Why Because it is possible to come to him and he may eat it The Gloss Beth-phage is the outmost place in Jerusalem and thither they carry the Passover to the person imprisoned that he may eat it because he is there within Jerusalem For it was by no means lawful to eat the Passover without Jerusalem IV. d d d d d d Menacoth cap. 11. hal 2. The two loaves daily offered by the chief Priest and the shew-bread are baked aright either in the Court or in Beth-phage V. That which we produced first concerning the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the stubborn Elder is recited also elsewhere and these words are added c c c c c c Bab. Sotah fol. 45. 1. He found the Councel sitting in Beth-phage for example sake if he betook himself thither to measure for the beheading of the Cow or to add to the space of the City or the Courts VI. f f f f f f Id. Bava Meâ—â—â— â—ol 90. 1. He threshes within the Walls of Beth-phage The Gloss Beth-phage is the outmost circuit of Hierusalem The Aruch the Wall of Beth-phage is the Wall of Hierusalem Now consult the Maps and the Commentaries of Christians and you have Beth-phage seated far from the Walls of the City not very far from the top of Mount Olivet where also the footsteps of it even at this day are falsly shewn to Travailers So our Countryman Sands an Eye witness writes concerning it We now ascend Mount Olivet saith he another way bending more Northwards For before he had described the Ascent to Bethany On the right-hand nor far from the top was Beth-phage seated whose very foundations are confounded from whence Christ sitting upon the sole of an Asse went in triumph to Jerusalem The Father Guardian every Palm-Sunday now superstitiously imitating him They took their resolutions concerning the situation of this place not elsewhere certainly than from the
the company say Whatsoever you ask of this man Write it and I will seal it He therefore wrote and his fellow sealed it and they sent this feigned Instrument to their friends saying if N. endeavours to come again to the possession of his wealth suffer him not to do it for he hath sold it among us The principal cause of the destruction of Beth-Tera was Ben-Cozba and his Rebellion against the Romans The Babylonian Writers assign another cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Gittin fol. 57. 1. For the foot of a chariot was Bethara laid waste It was a custom that when an Infant male was born they planted a Cedar when an Infant female a pine And when the children contracted marriage out of those trees they made the Bed-chamber On a certain day the daughter of the Emperour passed by and the foot of her chariot broke They cut down such a Cedar and brought it to her The Jews rose up against them and beat them It was told the Emperour that the Jews rebelled Being angry he marched against them and destroyed the whole horn of Israel c. c c c c c c Hieros in the place above Hadrian beseiged Bether three years and an half d d d d d d Gittin in the place above And when they took it they slew the men the women and the children so that their blood flowed into the great Sea You will say perhaps that it was near the Sea but it was a mile distant The Tradition is that R. Eliezar the Great saith that there were two Rivers in the Valley of Jadaim of which one flowed this way the other that And the Rabbins computed that the third part of them was blood and two parts water It is delivered also that the Heathen gathered the Vintages for the space of seven years without dunging the land because the Vinyards were made fruitful enough by the blood of the Israelites The Jerusalem Writers do hyperbolize enough concerning the distance of this City from the Sea For if you say say they that it was near the Sea was it not distant forty miles They say that three hundred skulls of young children were found upon one stone and that there were three chests of torn Phylacteries each chest containing nine bushels but there are others that say Nine chests each containing three bushels Josephus mentions e e e e e e Jos. de Bell. lib. 4. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betaris and Kaphartobas two midland Towns of Idumea Where by Idumea he means the Southern part of Judea especially that that was mountanous as appears by the Context He calls Idumea properly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idumea the Great CHAP. LIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim WE mean not here the Land of Ephraim but a certain Town in the Confines of that Land Of which you read 2 Chron. XIII 19. and of which the Talmudic Writers speak a a a a a a Menacoth cap. 9. hal 1. What is the best flower to be offered in the Temple Micmas and Mezonechah obtain the first place for fine flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim in the Valley obtains the next place to them These words are not read the same way by all Those of the Mishnaioth in the eighth Chapter read as we had writ it The Tosaphtah also reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas but the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aruch also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micmas b b b b b b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mezonechah it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanoah The same also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim the Gloss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephoraim is a City of which it is thus written in the books of the Chronicles And Abijah took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim The Gemarists read it after the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim this story being added c c c c c c Bab. Menacoth fol. 55. 1. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jannes and Mambres said to Moses Do you bring straw into Ephraim Which the Aruch reciting adds these words There was a City in the land of Israel very fruitful in bread corn called Ephraim when Moses therefore came with his miracles Jannes and Mambres who were the chief of Pharaohs Magitians said unto him This is our business and we can do thus with our inchantments you therefore are like one bringing straw into Ephraim which is the City of bread corn and out of which is provision for many places therefore how doth any carry in straw thither c. Josephus speaking of Vespasian hath these words d d d d d d Joseph de Bell. lib. 4. c. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After he went into the Hill Country he took two Toparchies namely Gophnitica and Acrabatena and together with them Bethel and Ephraim two small Cities Into this Ephraim we suppose it was that Christ retired in that story Joh. XI 54. Let us also add these things from the places alledged above e e e e e e Tosapht in Menacoth c. 9. R. Josi saith They brought also of the wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Barchaim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Caphar Achum which were near Jerusalem f f f f f f Ibid. Menach in the place above hal 3. For Oyl Tekoa deserves the first praise Aba Saul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ragab beyond Jordan obtains the next to it R. Eliezer ben Jacob saith Gush Chalab in Gallilee obtains the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g g g g Ibid. Karhiim and Atolin otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuthim and Hatolin in the Aruch it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karuchaim produce the best Wine Beth Rimmah and Beth Laban in the hilly Country and Caphar Sigana in the Valley next to them Let us also add these words elsewhere h h h h h h Bab. Sanhedrin fol. 70. 2. He eateth all manner of Victuals and eateth not flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The clusters of figs of Keila are brought in He drinks all manner of drink but he drinks not Wine hony and milk are brought in And elsewhere i i i i i i Idem Joma fol. 76. 1. He eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Clusters of Keila and drinks Honey and Milk and enters into the Temple CHAP. LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Chadudo WHEN a a a a a a Bab. Joma fol. 66. 2. they sent forth the Goat Azazel on the day of expiation before that they set up ten Tents a mile distant one from another where some betook themselves
the Gloss. The Lord said I said when ye shall pass Jordan ye shall set up stones but you have spread your selves as far as sixty miles And f f f f f f Id. Sotah fol. 36. 1. Gerizim and Ebal were sixty miles distant from Jordan But certainly that Gilgal of which Moses in those words speaks Are not Gerizim and Ebal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against Gilgal Is to be understood some other than that which Josua named by that name Jos. V. 9. For when Moses spoke those words the name of that Gilgal near Jericho was not at all nor can that which is spoke in the book of Josua concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nations of Gilgal Jox. XII 23. be applied to that Gilgal when it had obtained that name Therefore in both places by Gilgal seems to be understood Galilee and that as well from the nearness of the words for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gilgal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galil are of the same root and etymology as from the very sense of the places For when in Josua some Kings of certain particular Cities in Galilee Kedesh Jokneam Dor c. are reckoned up the King of the Nations of Gilgal or Galilee is also added who ruled over many Cities and Countries in Galilee So also the words of Moses may very well be rendred in the like sense Are not those mountains Gerizim and Ebal beyond Jordan over against Gilgal or Galilee These things following strengthen our conjecture I. The Version of the LXX who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The nations of Gilgal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land of Galilee II. The comparing Josephus with the book of the Maccabees in the story of Demetrius He pitched his tent saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Arbel a City of Galilee but 1 Macc. IX 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They went forth the way that leadeth to Galgala and pitched their tents before Mesaloth which is in Arbel In one Arbel is in Galgala or Gilgal in the other it is in Galilee CHAP. LXXXIX Divers Towns called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyre BEsides Tyre the noble Mart of Phenicia we meet with various places of the same name both in the Talmudists and in Josephus a a a a a a Hieros Demai fol. 22. 4. In the place noted in the Margin they mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Tyre in the very borders of the land which was bound to pay Tiths and another in like manner in the borders which was not bound we shall hereafter produce their words And in these examples which follow and in very many others which might be produced they leave it undecided whether the discourse is of Tyre of Phenicia or of some other place of that name b b b b b b Id. Kiddushin fol. 64. 4. Jacob Navoriensis travailed to Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there taught some things for which R. Chaggai would have him beaten c c c c c c Id. Avod Zar. fol. 42. 1. R. Mena went to Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom R. Chaija bar Ba found there and going forward he told R. Jochanan those things which he had taught d d d d d d Ibid. fol. 44. 2. R. Issa went to Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saw them drinking wine c. Josephus thus writes of Hircanns the brother of Simon the High Priest He built a strong place between Arabia and Judea beyond Jordan e e e e e e Jos. Antiq. lib. 12. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and called it Tyre The same Author of John ben Levi thus When he had endeavoured to retain the Giscalites now attempting to shake off the Romane yoke it was no purpose f f f f f f Jos. in his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the bordering people the Gadarens the Gabaraganeans and the Tyrians having got together considerable forces invade Giscala You can scarcely suppose that these Tyrians came out of Tyre of Phenicia but from some other place of the same name Upon that reason that very many Towns in the land of Israel were called by the name of Rama namely because they were seated in some high place by the same reason very many are called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyre because they were built in a rocky place CHAP. XC Cana. WE have little to certifie as of the situation of this place only we learn this of Josephus concerning Cana that it was such a distance from Tiberias as he could measure with his Army in one night For when word was brought him by letters that the enemy Justus had endeavoured to draw away the Tiberians from their fidelity towards him a I was then saith he in a Town of Galilee called Cana taking therefore d Joseph in his life p. 631. with me two hundred Souldiers I travailed the whole night having dispatched a messenger before to tell the Tiberians of my coming and in the morning when I approached the City the people came out to meet me c. He makes mention also of Cana in the same book Of his own life in these words b b b b b b Ibid. p. 653. Sylla King Agrippa's General encamping five furlongs from Julias blocked up the ways with guards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both that which leads to Cana and that which leads to the Castel Gamala But now when Julias and Gamala without all doubt were beyond Jordan it may be enquired whether that Cana were not also on that side But those things that follow seem to deny this for he blocked up the ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by this means he might shut out all supplies that might come from the Galileans Mark that that might come from the Galileans that is from Cana and other places of Galilee about Cana. That Julias which Sylla besieged was Julias Betharamphtha of which afterwards which was seated on the further bank of Jordan there where it is now ready to flow into the Sea of Genesaret Therefore Cana seems on the contrary to lie on this side Jordan how far removed from it we say not but we guess not far and it was distant such a space from Tiberias as the whole length of the Sea of Genesaret doth contain CHAP. XCI Perea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beyond Iordan THE a a a a a a Joseph de bell lib. 3. cap. 4. length of Perea was from Macherus to Pella the bredth from Philadelphia to Jordan b b b b b b Hieros Sheviith fol. 38. 4. The Mountanous part of it was Mount Macvar and Gedor c. The Piain of it was Heshbon with all its Cities which are in the Plain Dibon and Bamoth-Baal and Beth-Baal-Meon c. The Valley of it is Beth-Haran and Beth-Nimrah and Succoth c. c c c c c c Tamid cap. 3. hal 8.
Bab. Joma fol. 39. 2. The mention of the Mountains of Macvar occurs in that hyperbolical Tradition of R. Eleazar ben Diglai saying the Goats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mountains of Macvar sneezed at the smell of the Perfume of the Incense in the Temple The word Macherus is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macvar The whole Country indeed which was beyond Jordan was called Perea but it was so divided that the Southern part of it was particularly called Perea the other part was called Batanea Auranitis Trachonitis So it is called by Josephus because by the Donation of Augustus d d d d d d Jos. de â—ell lib. 2. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perea and Galilee came into the possession of Herod Antipas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanea and Trachon and Auranitis into that of Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bashan passed into Batanea according to the Syriac Idiome that changeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shin into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanin in the Samaritane Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maâ—anin in the Targumists by the alternate use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth which is not unusual with them Golan was the chief City of this Country Jos. XX. 8. Whence is Gaulonitis and that e e e e e e See Iâ—s in the place above cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upper and nether Gaulonitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trachon In the Jews we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Hieros Sheviith fol. 36. 3. Trachon which is bounded at Bozsra Not Bozra of Edom Esa. LXIII 1. Nor Bezer of the Reubenites Jos. XX. 8. but another to wit Bosorra or Bosor in the land of Gilead Concerning which see g g g g g g Joseph Antiq. lib. 12. cap. 12. Josephus and the first book of Maccabes Chap. V. vers 26. While we speak of the difference between Beser and Bosra we cannot pass by a signal example of this thing propounded by the Babylonian Talmudists h h h h h h Bab. Maccoth fol. 12. 1. The Prince of Rome viz. Samael the Angel of death as the Gloss tells us did formerly commit a threefold error as it is written Who comes from Edom with died garments from Bozrah In this matter he errs because there is no refuge but in Bezor and he betook himself to Bozra c. i i i i i i Jos. Antiq. lib. 10. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batanea is bounded by Trachonitis l l l l l l Id. Ibid. lib. 15. cap. â—3 Auranitis Josephus sometimes calls it Abranitis Cesar saith he gave to Herod the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trachon and Batanea and Abranitis and that that he should restrain and subdue the Robbers who most miserably vexed those Countries c. CHAP. XCII Adam and Zaretan Jos. III. I Suspect a double error in some Maps while they place these two Towns in Perea much more while they place them at so little a distance We do not deny indeed that the City Adam was in Perea but Zaretan was not so Of Adam is mention Jos. III. 16. where discourse is had of the cutting off or cutting in two the waters of Jordan that they might afford a passage to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The waters rose up upon an heap afar off in Adam For the textual reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Adam the marginal hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Adam You may very fitly apply both readings Adam was the centre where the waters parted here was the station of the Ark of the Covenant now ready to enter Jordan Hence the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle which he had fixed in Adam Psal. LXXXVIII 60. Therefore the textual reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Adam holds well because there was the centre of the cutting in two of the waters but the marginal reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Adam does moreover add light because the gathering those waters together on an heap was far above it a R. Jochanan saith Adam is a City and Zaretan is a City and they are distant from one â— Hieros Sotah fol. 21. 4. another twelve miles From Adam to Zaretan were the waters dried up from Zaretan and upwards they stood on an heap Adam was in Perea over against Jericho Zaretan was in the land of Manasseh on this side Jordan It is called Zarthanah 1 King IV. 12. and is defined to be near Beth-shean which was the furthest bounds of the land of Manasseh Northward The brazen Vessels of the Temple are said to be cast in the Plain of Jordan in the clay ground between Zaretan on this side Jordan and Succoth beyond it 1 King VII 46. Therefore the words cited in Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far off from Adam which is beside Zaretan are so to be understood as not so much to denote the nearness of Adam and Zaretan as to intimate that the heaping up of the waters was by Zaretan They are to be rendred in this sense And the waters that came down from above stood together they rose up into one heap in a very long distance from the City Adam namely to that distance which is by Zaretan Adam and Zaretan on this and the other side were both something removed from Jordan but they are named in that story because there the discourse is of the time when Jordan contained not it self within its own Channel but had overflown its banks CHAP. XCIII Iulias-Bethsaida THERE were two Julias's both in Perea one built by Herod called before Betharamphtha of which Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph Antiq. lib. 18. cap. 3. At Betharamphtha which before was the Cities name Herod compassed Julias with a wall calling it by the name of the Empress The other built by Philip heretofore called Beth-saida of which the same Author writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Ibid. Philip having raised the Town Beth-saida on the lake of Gennesaret to the honour of a City both in respect of the number of the inhabitants and other strength gave it the same name with Julia the Emperors daughter The Maps have one Julias only not amiss because they substitute the name of Bethsaida for the other But they do not well agree about the situation of both Julias-Betharamphtha was seated at the very influx of Jordan into the lake of Genesaret For thus Josephus c c c c c c Id. de bell lib. 3. cap. 35. Jordan having measured an hundred furlongs more from the lake Samochonitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the City Julias cuts the lake of Gennesar in the middle Do not these words argue that Jordan being now ready to enter into the lake did first glide by Julias To which
given me by the Nazareans who use this Book in Berea a City of Syria to write it out It is not at all to be doubted that this Gospel was found in Hebrew but that which deceived the good man was not the very hand writing of Matthew nor indeed did Matthew write the Gospel in that Language but it was turned by some body out of the original Greek into Hebrew that so if possible the Learned Jews might read it For since they had little kindness for forreign books that is Heathen Books or such as were written in a Language different from their own which might be illustrated from various Canons concerning this matter some person converted to the Gospel excited with a good zeal seems to have translated this Gospel of S. Matthew out of the Greek Original into the Hebrew Language that learned Men among the Jews who as yet believed not might perhaps read it being now published in their Language which was rejected by them while it remained in a foreign speech Thus I suppose this Gospel was written in Greek by S. Matthew for the sake of those that believed in Judea and turned into Hebrew by some body else for the sake of those that did not believe The same is to be resolved concerning the original Language of the Epistle to the Hebrews That Epistle was written to the Jews inhabiting Judea to whom the Syriac was the Mother Tongue but yet it was writ in Greek for the reasons above named For the same reasons also the same Apostle writ in Greek to the Romans although in that Church there were Romans to whom it might seem more agreeable to have written in Latine and there were Jews to whom it might seem more proper to have written in Syriac CHAP. II. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now when Iesus was born A calculation of the times when Christ was born WE thus lay down a Scheme of the times when Christ was born I. He was born in the year of the World MMMDCCCCXXVIII For from the Creation of the World to the Deluge are commonly reckoned MDCLVI years From the Deluge to Abrahams promise are CCCCXXVII years This being supposed that Abraham was born the CXXXth year of Tharah which must be supposed From the promise given to the going out of Egypt CCCCXXX years Exod. XII 40. Gal. III. 17. From the going out of Egypt to the laying the foundations of the Temple are CCCCLXXX years 1 King VI. 1. The Temple was building VII years 1 King VI. 38. Casting up therefore all these together viz.  MDCLVI  CCCCXXVII  CCCCXXX  CCCCLXXX  VII the sum of years amounts to MMM And it is clear the building of the Temple was finished and compleated in the year of the world MMM The Temple was finished in the eleventh year of Solomon 1 King VI. 38. and thence to the revolting of the ten Tribes in the first year of Rehoboam were XXX years Therefore that Revolt was in the year of the World MMMXXX From the Revolt of the ten Tribes to the destruction of Jerusalem under Zedekiah were CCCXC years which appears sufficiently from the Chronical computation of the parallel times of the Kings of Judah and Israel and which is implied by Ezekiel Chap. IV. vers 5. Thou shalt sleep upon thy left side and shalt put the iniquities of the house of Israel upon it c. according to the number of the days three hundred and ninety days And when thou shalt have accomplished them thou shalt sleep upon thy right side the second time and shalt take upon thee the iniquity of the house of Judah forty days Concerning the computation of these years it is doubted whether those forty years are to be numbred together within the three hundred and ninety years or by themselves as following after those three hundred and ninety years We not without cause embrace the former opinion and suppose those forty years to be included within the sum of the three hundred and ninety but mentioned by themselves particularly for a particular reason For by the space of forty years before the destruction of the City by the Chaldeans did Jeremiah prophesie daily namely from the third year of Josias to the sacking of the City whom the people not harkning to they are marked for that peculiar iniquity with this note Therefore these three hundred and ninety years being added to the year of the World MMMXXX when the ten Tribes fell off from the house of David the age of the World when Jerusalem perished arose to the year MMMCCCCXX At that time there remained fifty years of the Babylonian captivity to be compleated For those remarkable Seventy years took their beginning from the third year of Jehoiachim Dan. I. 1. Whos 's fourth year begins the Babylonian Monarchy Jer. XXV 1. And in the nineteenth year of Nebuchadnezzar the Temple was destroyed 2 King XXV 8. when now the twentieth year of the Captivity passed and other fifty remained Which fifty being added to the year of the World MMMCCCCXX a year fatal to the Temple the years of the World amount in the first year of Cyrus unto MMMCCCCLXX From the first of Cyrus to the death of Christ are Seventy weeks of years or CCCCXC years Dan. IX 24. Add these to the MMMCCCCLXX and you observe Christ crucified in the year of the World MMMDCCCCLX When therefore you have subtracted thirty two years and an half wherein Christ lived upon the Earth you will find him born in the year of the World MMMDCCCCXXVIII II. He was born in the one and thirtieth year of Augustus Cesar the computation of his Monarchy beginning from the Victory at Actium Of which matter thus Dion Cassius writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a a a a a a Dion Cass. lib. 51. in the beginning This their Sed-fight was on the second of September And this I speak upon no other account for I am not wont to do it but because then Cesar first obtained the whole Power so that the computation of the years of his Monarchy must be precisely reckoned from that very day We confirm this our computation by drawing down a Chronological Table from this year of Augustus to the fifteenth year of Tiberius when Christ having now compleated the nine and twentieth year of his age and entring just upon his thirtieth was baptized Now this Table adding the Consuls of every year we thus frame Year of the World City built Augustus Christ born Consuls 3928 754 31 1 Cas. Aug. XIV and L. Aemyl Paulus 3929 755 32 2 Publius Vinicius and Pub. Alfenus Varus 3930 756 33 3 L. Aelius Lamia and M. Servilius 3931 757 34 4 Sext. Aemilius Carus and C. Sentius Saturninus 3932 758 35 5 L. Valerius Messalla and Cn. Corn. Cinna Magn. 3933 759 36 6 M. Aemil. Lepidus and L. Aruntius 3934 760 37 7 A. Licin Nerv Silanus and Q. Cecil Metel Cret 3935 761 38 8 Furius Camillus and Sext. Nonius Quintilianus
Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Bava Bathra cap. 1. hal 6. How long does a man dwell in some City before he be as one of the Citizens Twelve months The same is recited again z z z z z z Bab. Sanhedr fol. 112. 1. elsewhere The Jerusalem Gemara thus explains it If he tarry in the City thirty days he becomes as one of the Citizens in respect of the Alms-chest if six months he becomes a Citizen in respect of clothing if twelve months in respect of tributes and taxes The Babylonian adds if nine months in respect of burial That is if any abide in a City thirty days they require of him Alms for the poor if six months he is bound with the other Citizens to cloth the poor if nine months to bury the dead poor if twelve months he is bound to undergo all other taxes with the rest of the Citizens See the Gloss. VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land of Zabulon and the land of Nephthali IT is needful that the words of Esaiah be considered whence these words are taken He had been discoursing in the eighth Chapter towards the end concerning the straits and miseries that compassed the Transgressors of the Law and the Testimony To the Law and to the Testimony c. vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if a man transgress against it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law and the Testimony it will redound to his hardship and he shall suffer hunger c. vers 21. And he shall look to the Earth and behold trouble and darkness dimness of anguish and he shall be driven to darkness vers 22. And then it follows Chap. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the dimness shall not be like to that wherein it was ill with him at what time the former afflicter lightly touched the land of Zabulon and the land of Nephthali and the latter grievously afflicted c. That people who sat in darkness saw a great light c. That which the Prophet means here is this 1. That the Contemners of Emanuel and his Testimony that is the Gospel should undergo far greater calamities than those places had undergone either under their first Conqueror Benhadad 1 King XV. 20. or under the second the King of Assyria 2 King XV. 29. For those places saw light at last restored to them when the Messias preached the Gospel there But the contemners of the Gospel are driven into eternal darkness 2. He foretels the morning of liberty and of Evangelical light to arise there where the first darkness and the calamities of their captivity had arisen S. Matthew citing these words that he might shew the Prophesie to be fulfilled of that light that should arise there omits those words which speak of their former misery that is the first clause of the verse and produceth those words only and that very fitly too which make to his purpose and which aim directly thither by the Prophets intention The Prophet Hosea affords us an instance of curtailing a sentence after that manner Chap. I. 11. II. 1. When he proclaims Israel and Judah miserable he calls them Lo-Ammi and Lo-Ruchamah when happy Ammi and Ruchamah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beyond Iordan Not by Jordan but beyond Jordan For the latter Afflicter the King of Assyria had carried away that Country also into banishment and bonds 1 Chron. V. 26. Here is an Ellipsis of the conjunction And. VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casting a net into the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bava Kama in the place above Fishing in the Sea of Tiberias in Talmudic speech There the fathers of the Traditions dream that Josua the son of Nun gave ten Laws to the Israelites concerning having some things in common as lawful and to be allowed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Rabbins have a tradition that Josua ordained ten conditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Cattel graze in common in woody places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that a man gather wood in common in his neighbours field c. Among others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that any in comon spread his nets for fishing in the Sea of Tiberias But yet under this caution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That none set up a wall which may be any stop to ships The Gloss is It is the manner of fisher men to fasten stakes in the water and to make fences of canes or reeds in which the fish may be taken but this is not permitted because it is an impediment to the ships However therefore the Sea of Tiberias belonged to the Tribe of Nephthali yet it was free for any Israelite to fish in it so it were under the condition mentioned VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fishers of men THIS phrase is something agreeable with that of Maimonides upon the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Torah cap. 1. A Fisher of the Law VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames the son of Zebedee WE meet with a certain Rabbin of this very same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Hieros Maasar Sheni fol. 55 â— R. Jacob the son of Zabdi VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching in their Synagogues SINCE we meet with very frequent mention of Synagogues every where in the books of the Gospel it may be needful to know something more clearly what the customs and institutions of the Synagogues were for the better understanding very many things which have some reference thereunto in the New Testament let us here dispatch the history of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as briefly as we may now when the mention of Synagogues first occurs § Of the Synagogues I. A Synagogue was not formed any where but where there were ten Learned Men professedly Students of the Law 1. Let that of the Talmud be observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Mâ—gill cap. 1 hal 3. What is a great City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That in which were ten men of leisure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be less than this number behold it is a Village 2. Observe that of Maimonides e e e e e e Tephillah cap. 11. Wheresoever there be ten of Israel there a house must needs be built to which they may resort to prayers in the time of prayer and this house is called a Synagogue Not that any ten of Israel made a Synagogue but wheresoever were ten Learned Men and studious of the Law these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batlanin Men of leisure who were not to be esteemed for lazy and idle persons but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such who not being incumbred with worldly things were at leisure only to take care of the affairs of the Synagogues and to give themselves
tramples under his feet whatsoever is given him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cardiacus troubled in mind And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One while he is mad another while he is well while he is mad he is to be esteemed for a mad man in respect of all his actions while he is well he is to be esteemed for one that is his own man in all respects See what we say at Ch. XVII ver 15. VERS XXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An heard of many swine feeding WERE these Gadarens Jews or Heathens I. It was a matter of infamy for a Jew to keep swine k k k k k k Hieros Shekalim fol. 47. 3. R. Jonah had a very red face which a certain woman seeing said thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seignior Seignior either you are a Winebibber or a Usurer or a keeper of hogs II. It was forbidden by the Canon l l l l l l Maimon in Nizke Mammon cap. 5. The Wise men forbad to keep hogs any where and a dog unless he were chained Hogs upon a twofold account 1. By reason of the hurt and dammage that they would bring to other mens feilds Generally m m m m m m Bava Kama cap. 7. hal 7. the keeping of smaller cattle was forbid in the Land of Israel among which you may very well reckon hogs even in the first place And the reason is given by the Gemarists That they â—â—eak not into other mens grounds 2. The feeding of hogs is more particularly forbidden for their uncleanness For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is forbidden to trade in any thing that is unclean n n n n n n Gloss. in Kama in the place above III. Yea it was forbid under a curse The o o o o o o Maimon in the place before Wise men say Cursed is he that keeps dogs and swine because from them ariseth much harm p p p p p p Bab. Kama fol. 82. 2. Let no man keep hogs any where The Rabbins deliver When the Asmonean family were in hostility among themselves Hyrcanus was beseiged within Jerusalem and Aristobulus was without The besieged sent mony in a box let down by a rope and they which were without bought with it the daily sacrifices which were drawn up by those that were within Among the beseigers there was one skilled in the Greek learning who said As long as they thus perform the service of the Temple they will not be delivered into your hands The next day therefore they let down their mony and these sent them back a hog When the hog was drawing up and came to the middle of the Wall he fixed his hoofs to the Wall and the Land of Israel was shaken c. From that time they said Cursed be he who keeps hogs and cursed be he who teacheth his son the Wisdom of the Greeks This Story is cited in q q q q q q fol. 64. 2. Menacoth Therefore you will wonder and not without cause at that which is related in their Talmud r r r r r r Bab. Taanith fol. 21. 2. They said sometimes to Rabh Judah There is a plague among the Swine He therefore appoynted a fast What Is a Jew concerned for a plague among swine But the reason is added For Rabh Judah thought that a stroak laid upon one kind of cattle would invade all You may not therefore improperly guess that these hogs belonged not to the Jews but to the Heathen dwelling among the Gadaren Jews for such a mixture was very usual in the Cities and Countries of the land of Israel Which we observe elsewhere of the Town Susitha or Hippo but some small distance from Gadara Or if you grant that they were Jews their manners will make that opinion probable as being persons whose highest Law the purse and profit was wont to be Since Brawn and Swines flesh were of so great account with the Romans and other Heathens there is no reason to believe that a Jew was held so straightly by his Canons as to value them before his own profit when there was hope of gain CHAP. IX VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saw a man sitting at the receit of custom called Matthew FIVE Disciples of Christ are mentioned by the Talmudists among whom Matthew seems to be named a a a a a a Bab. Sanhedr fol. 43. â— The Rabbins deliver There were five Disciples of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mathai Nakai Nezer Boni Thodah These they relate were led out and killed See the place Perhaps five are only mentioned by them because five of the Disciples were chiefly employed among the Jews in Judea namely Matthew who wrote his Gospel there Peter James John and Judas Matthew seems to have set in the Custom-house of Capernaum near the Sea to gather some certain â—ole or rate of those that sailed over See Mark Ch. II. 13 14. b b b b b b Schabb. cap. 8. hal 2. He that produceth paper on the Sabbath in which a Publicans note is writ and he that produceth a Publicans note is guilty The Gloss is When any pays tribute to the Lord of the River or when he excuses him his tribute he certifies the Publican by a note or some Bill of free commerce that he hath remitted him his duty and it was customary in it to write two Letters greater than ours See also the Gemara there VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We and the Pharisees fast oft MOnsters rather than stories are related of the Pharisees fasts 1. It is known to all from Luk. XVIII 12. that they were wont to fast twice every week The rise of which custom you may fetch from this Tradition c c c c c c Bab. Bava Kama fol. 82. 1 Ezra decreed ten decrees He appointed the publick reading of the Law the second and fifth days of the week and again on the Sabbath at the Mincha or Evening-service he instituted the Session of the Judges in Cities on the second and fifth days of the week c. Of this matter discourse is had elsewhere f f f f f f Hieros in Megill fol. 75. 1. If you ask the reason why the decree was made concerning the second and fift days c. We must answer saith the Gloss from that which is said in Midras concerning Moses namely that he went up into the Mount to receive the second Tables on the fifth day of the week and came down God being now appeased the second day When therefore that ascent and descent was a time of grace they so determined of the second and fifth day And therefore they were wont to fast also on the second and fifth day II. It was not seldom that they enjoyned themselves fasts for this end to have lucky dreams or to attain the interpretation of some dream or to turn away the ill import
wood which is neer Sichem p p p p p p Hieros Shekal fol. 46. 2. It is disputed whether a Cuthite ought to be reckoned for a Heathen which is asserted by Rabbi denyed by Simeon but the conclusion indeed is sufficiently for the Affirmative IV. The Metroprolis of the Samaritans laboured under a second Apostacy being brought to it by the deceit and witchcraft of Simon Magus after the receiving of the Gospel from the mouth of our Saviour himself Compare Act. VIII ver 9. with Joh. IV. ver 41. From all these particulars and with good reason for the thing it self and to preserve the priviledges of the Jews safe and that they might not otherwise prove an offence to that nation the Samaritans are made parallel to the Heathen and as distant as they from partaking of the Gospel VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In your purses c. THESE things which are forbidden the Disciples by our Saviour were the ordinary provision of travailers to which the more Religious added also the Book of the Law q q q q q q Jevamoth cap. 16 hal ult Some Levites travailed to Zoar the City of Palm trees and when one of them fell sick by the way they brought him to an Inn. Coming back they enquired of the Hostess concerning their companion He is dead said shee and I have buried him And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She brought forth to them his staff and his purse and the book of the Law which was in his hand So the Babylonian Mishnah but the Jerusalem adds also shoes and instead of that which in the Mishnah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His purse in the Gemara is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was an inner garment with pockets to hold mony and necessaries That also is worthy mention r r r r r r â—â—â—ac cap. 9. hâ—l Let no man enter into the Mount of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his staff nor with his shoes nor with his purse nor with dust on his feet Which words are thus rendred by the Gemara Let no man enter into the mount of the Temple neither with his staff in his hand nor with his shoes upon his feet nor with mony bound up in his linnen nor with a purse haâ—ging on his back s s s s s s â—ab Berac fol. 62. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Gloss thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ponditho is a hollow girdle or a hollow belt in which they put up their mony See the Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aponda and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ponda VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor scrip for your journey THE Syriac Version reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No purse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very frequent in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Râ—â—â—am in â—â—im cap. 16. hal 4 is a leather pouch which shepherds hang about their neckâ— in which they put their Victuals u u u u u u Ibid. R. Solomon saith almost the same thing but that he appropriates it not to shepherds The Aruch also in effect the same x x x x x x Bab. Scahb fol. 31. 1. A Proselyte is brought in thus speaking If an Israelite approaching to the holy things shall dye how much more a stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who comes with his staff and his pouch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor two Coats A single Coat bespake a meaner condition a double a more plentiful Hence is that councel of the Baptist Luk. III. 11. He that hath two coats let him impart to him that hath none It is disputed by the Babylonian Talmudists y y y y y y Tâ—aâ—iâ—h fol. fol. 29. 2. Mâ—â—d Kaâ—on fol. 18. 1. How far it is lawful to wash garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the common days of a festival Week and the conclusion is It is lawful for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath one coat only to wash it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Shoes That Shoes are here to be understood and not Sandals appears from Mark VI. 9. And that there was a difference between these sufficiently appears from these very places The contrary to which I read in Beza not without wonder But then from this place saith he as also from Acts XII 8. it appears that the Evangelists put no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sandals as Erasmus hath rightly observed Let the Jewish Schools be heard in this matter z z z z z z Jevamoth cap. 12. hal 1. The pulling off of the shoe of the husbands brother Deut. XXV 9. is right and of the Sandal if it hath a heel is right but if not it is not right a a a a a a Hieros iâ—i fol. 12. 1. R. Josi saith I went to Nisibin and I saw there a certain Elder and I said to him Are you well acquainted with R. Iâ—dah ben Betyra And he answered I am a Mony changer in my City And he came to my table very often I said did you ever see him putting off the shoe What did he put off shoe or sandal He answered O Rabbi Are there Sandals among us Whence therefore say I did R. Meir say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not put off the shoe Rabbi â—â— Rabh Judah say in the name of Rabh â—f Elias should come and should say They pull off the shoe of the Husbands brother let them hearken to him if he should say They pull off the sandal let them not hearken to him And yet for the most part the câ—stom is to pull off the sandal And custom prevails against Tradition See more there and in the Babylonian Tract b b b b b b â—oâ— 1â—2 1. Jevamoth Shoes were of more delicate use Sandals were more ordinary and more for service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shoe was of softer leather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sandal of harder c c c c c c Gloss in Jevam Bab. â—ol 101. 1. c. There were Sandals also whose sole or lower part was of wood the upper of leather and these were fastened together by nayls d d d d d d See Bab. Schabb. fol. 60. 1. in Gloss. There were some sandals also made of rushes or of the bark of palm-trees e e e e e e Joma f. 78. â— c. Another difference also between shoes and Sandals is illustrated by a notable story in the tract Schabbath in the place just now cited In a certain time of persecution when some were hidden in a cave they said among themselves He that will enter let him enter for he will look about him before he enters that the enemies see him not but let none go out for perhaps the enemies will be near whom he sees not when he
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
Nor do we say this upon conjecture alone but by very many examples among the Israelites and indeed among other Nations and this in that very Nation of which we are speaking In Gen. XXXVI Zibeon was the son of Seir vers 20. and the whole Nation and Land was called The Nation and Land of the sons of Seir. But now that that Seir was of the Canaanite pedegree appears sufficiently hence that his son Zibeon was called an Hivite vers 2. After the same manner therefore as the Seirites who were of Canaanite blood were so named I make no doubt the Perizzites were named from one Perez a man of great name in some Canaanite stock SECT IV. The Kenites OF the same rank were the Kenites the Knizzites Cadmonites by original indeed Canaanites but so named from some Cain and Kenaz and Cadmon men of famous renown in those families If so be the Cadmonites were not so called from their antiquity or rather from their habitation Eastward Which is the derivation of Saracens from Saracon the East The Masters of the Traditions do not agree among themselves what to resolve concerning these Nations In the Jerusalem Talmudists you have these passages h h h h h h Hieros Kiddush fol. 61. 4. Your Fathers possessed seven Nations but you shall possess the Land of ten Nations The three last are these the Kenites the Kenizzites the Cadmonites R. Judah saith These are the Salmeans the Sabeans and the Nabatheans R. Simeon saith Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Damascus R. Lazar ben Jacob saith Asia and Cartagena and Turky Rabbi saith Edom and Moab and the first fruits of the children of Ammon In the Babylonian Talmudists these passages i i i i i i Bab. Bathra fol. 56. 1. Samuel saith All that Land which God shewed to Moses is bound to tithes To exclude what To exclude the Kenites the Kenizzites the Cadmonites A Tradition R. Meir saith These are the Naphtuchites the Arabians and the Salmeans R. Judah saith Mount Seir Ammon and Moab R. Simeon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asia and Spain l l l l l l Berish. rab fol. 28. 2. These Nations were not delivered to Israel in this age but they shall be delivered in the days of the Messias In m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 8. the days of the Messias they shall add three other Cities of refuge But whence From the Cities of the Kenites the Kenizzites and the Cadmonites Concerning whom God gave a promise to our father Abraham but they are not as yet subdued We may borrow light concerning these Nations from those words of Moses Gen. X. 18. Afterwards the families of the Canaanites were dispersed First They replenished Phenicia and the Northern Country of the Land of Canaan by little and little the whole Land of Canaan within Jordan Then they spread themselves into the Land which afterwards belonged to the Edomites and there they were called Horites from Mount Hor and the children of Seir from Seir the father of those families he himself being a Canaanite On the East they spread themselves into those Countries which afterwards belonged to the Moabites the Ammonites the Midianites and they were called Kenites Kenizzites Cadmonites from one Cain one Kenaz and perhaps one Cadmon the fathers of those families if so be the Cadmonites were not so called from the aforesaid causes The mention of a certain Cain calls to my mind the Town or City Cain which you see in the Maps placed not far from Carmel in that of Do et adorned shall I say or disfigured with a Dutch picture of one man shooting another with this inscription Cain wert geschoten van Lamech Cain was shot by Lamech Gen. IV. A famous monument forsooth That place indeed is obscure Gen. IV. and made more obscure by the various opinions of Interpreters and you Do et have chosen the worst of all If the words of Lamech may be cleared from the Text and if you clear it not from the context whence will you clear it they carry this plain and smooth sense with them He had brought in Bigamy that also had laid waste the whole World Gen. VI. For so wretched a wickedness and which by his example was the destruction of infinite numbers of men Divine Justice and Vengeance strikes and wounds him with the horror and sting of conscience so that groaning and howling before his two bigamous wives Adah and Zillah he complains and confesseth that he is a much more bloody murtherer than Cain For he had only slain Abel but he an infinite number of young and old by his wicked example SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim THE Samaritan Interpreter always renders these Aseans in Gen. XV. 20. written with Cheth But in Deut. II. 20. with Aleph If they were called Aseans as they were by him so by all other speaking Syriac and Chaldee I know not whence the word Asia may more fitly be derived than from the memory of this Gygantic race living almost in the middle of Asia and monstrous and astonishing above all other Asiatics The LXX call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titans 2 Sam. V. 18. 22. The word used by the Samaritan denotes Physicians and so it is rendred by me in the Polyglot Bible lately published at London Deut. II. partly that it might be rendred word for word but especially that it might be observed by what sound and in what kind of pronunciation he read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim So the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians Esa. XXVI 14. c. HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDIC EXERCITATIONS upon the Gospel of St. MARK CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beginning of the Gospel THE Preaching and Baptism of John was the very gate and entrance into the state and dispensation of the Gospel For I. He opened the door of a new Church by a new Sacrament of admission into the Church II. Poynting as it were with the finger at the Messias that was coming he shewed the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world to come III. In that manner as the Jews by Baptism admitted Gentile Proselytes into the Jewish Church he admits both Jews and Gentiles into the Gospel Church IV. For the doctrine of justification by works which the Schools of the Scribes had defiled all Religion with he brings in a new and yet not a new and truly saving doctrin of Faith and Repentance VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is written in the Prophets HERE a doubt is made of the true reading namely whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Prophets or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Esaias the Prophet These particulars make for the former I. When two places are cited out of two Prophets it is far more congruously said As it is witten in the Prophets than As it is written
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
what is that certainly Auranitis in Josephus and perhaps Iturea in St. Luke SECT VII ABILENE JOsephus in the words before quoted speaking of Abella adds this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that had been the Tetrarchy of Lysanias So also Ptol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abila that bore the name of Lysanias and he reckons this up among the Cities of Celo-Syria under these degrees Heliopolis 68. 40. 33. 40. Abila 68. 45. 33. 20. a a a a a a Nat. Histâ— lib. 5. cap. 18. speaks of Abila in that Country Paneas in quâ Caesarea cum supra dicto fonte viz. cap. 15. Abila Arca Ampeloessa Gabo It is not without cause distinguisht by its relation to Lysanias because in one place or another there were several Abila's or Abella's for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abel goes into that termination in the Greek and there were many places of that name Abel Shittim where the Israelites pitcht their Tents immediately after they had passed the River Jordan in Josephus b b b b b b Antiqu. lib. 5. cap. 1. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abila distant from Jordan threescore furlongs which he also mentions with Julias c c c c c c De Exid. lib. 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Perea There is also Abel Meholah and Abel beth Maacah c. Near this sound comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Targ. Jonath upon Numb xxxiv 8. Abelas of the Cilicians The very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abilene is in Vajicra Rabba e e e e e e Fol. 18â— 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabeans fell upon them and took them away Job I. 15. R. Abin bar Cahna saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came out of Caphar Karinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they went through all Abilene and came to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migdol Zabaâ—â—h and there dyed SECT VIII 2 Sam. XX. 18. discusst AMongst all the Cities and Countries that bear the name of Abel the most celebrated is that in 2 Sam. XX. made famous by the History of a foolish Sheba and a wise Woman The Woman's expression is not a little wrested and tortured by Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were wont to speak in old time saying they shall surely ask counsel at Abel and so they ended the matter The Greek Version hath more perplext it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine Interpreter renders it thus They spake a word in former days saying asking he was asked in Abel and in Dan if those things have failed which the faithful of Israel laid up Asking they will ask in Abel and so if they have failed If any one can make any tolerable sense of these words he would do well to teach others how to do it too especially let them tell the reason why Dan should be added here It is true Dan and Abel beth Maacah are mentioned together as not very distant from one another 1 King XV. 20. And if we do by the words understand their neighborhood to one another I see nothing else that can be pickt out of them However both the Roman and Alexandrian Edition agree in this reading which have the preference of all other Editions of the Greek Version And let them now who are for correcting the Hebrew Bibles by the Greek say whether they are for having them corrected here only let them give me leave to enjoy the Hebrew Text as we now have it The Hebrew makes the sense plain if the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but rightly applied namely to Sheba and his party speaking When Sheba and his followers come hither they at first certainly said thus that they would ask Abel of its peace or on whose side it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they made the matter intire or made a show of their own integrity For that that Joab was chiefly to be satisfied in was that this City had not taken part with the Conspirators which is directly done if we admit this sense and interpretation of the words This prudent Woman assures him that those of Abel had by no means invited Sheba and his fellow Rebels into their Town or by any consent with them in their Rebellions would ever willingly have admitted them but that they were miserably deceived by their fawning and false words whiles they only pretended to enquire about the peace and well being of that City And that you may know more effectually that all this is true which I now affirm to you we will immediately throw you the head of Sheba over our wall CHAP. II. SAREPTA I. Zarephath Obad. ver 20. where II. Sepharad where III. The situation of Sarepta SECT I. Zarephath Obad. vers 20. where SAREPTA in the Story of Elijah 1 King XVII is written in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzarephath and with the same Letters in Obad vers 20. and therefore it may be reasonably enquired whether it be one and the same place Indeed there would hardly be any doubt in it but that the Jews ordinarily by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand France and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepharad which by the Prophet is used in the very same verse Spain The words of the Prophet are very variously rendered and yet in all that variety nothing hinders but that Zarephath there may be understood of the Zarephath mentioned in the Kings For whether the passage concern the Captivity's being detained in Zarephath or the Captivity's possessing the Land to Zarephath for in that variety chiefly the words are expounded in either sense it may well enough be that the Sarepta that belongs to Zidon may be the scene of the affair As to the former if we compare but that passage concerning Tyre the Sister of Sidon Amos I. 9. and withal the potency and dominion of the Sidonians it may not be improbable but that the Israelites might be captived in Sarepta of Sidon And as to the latter whereas in the vers immediately before the discourse is of the possession of the Mount of Esau of the Fields of Ephraim Samaria and Gilead and then there is mention of possessing the Land of Canaan as far as Zarephath who would seek Zarephath in France and not in some neighbouring place according to all the rest of the places their named which were all very near Let me add moreover that whereas there is mention of possessing the Land of the Canaanites even unto Zarephath the Greek Interpreters will tell you who those Canaanites were that are distinguisht from the rest of the Nations in the Land of Canaan viz. the Phenicians Josh. V. 1. And by the Kings of the Hittites mentioned 1 Kings X. 29. and 2 Kings VII 6. I would likewise suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phenician Kings SECT II. SEPHARAD Where THE Italian Interpreter for Sepharad retains Zarphath For so he Et i transferiti de questo
morrow when I come into the Consistory do thou come forth and question me about this matter The Disciple stood forth and askt Rabban Gamaliel then President of the Sanhedrin of what kind is Evening Prayer He answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a thing of duty But behold saith the other R. Joshua saith it is a thing at pleasure Saith Gamaliel to Joshua dost thou affirm it to be a thing at pleasure He saith unto him No. Stand upon thy feet saith the other that they may witness against thee Rabban Gamaliel was then sitting and expounding Probably this very Article R. Joshua stood on his feet till all the people cryed out to him They say to R. Hotspith the Interpreter Dismiss the people They say to R. Zenon the Chazan say Begin ye and they said begin thou So all the people rose up and stood on their feet They said unto him Who is it thy wickedness hath not toucht they went out streight way and made R. Eleazar ben Azariah President of the Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many seats were there R. Jacob ben Susi saith fourscore seats for the disciples of the wise beside those who stood behind the bars R Jose cen Bon saith thirty beside those that stood behind the bars We have the same i i i i i i In Bab. Beracoth fol. 27. 2. Story This we transcribed the larglier not only for proof of what we said of the Disciples asking the Doctors Questions in the Court but that the Reader might have a little sight of the manner of that Court and how there were many not only of the Disciples of the wise but others too that flockt thither II. We may further add k k k k k k Mâ—iâ—… Sanhedr cap. 1. In a City where there are not two great wise men one fit to teach and instruct in the whole Law the other whoknows how to hear and ask and answer they do not constitute a Sanhedrin although there were a thousand Israelites there c. l l l l l l Sanhedr fol. 17. 2. In a City where there are not two that may speak and one that may hear they do not constitute a Sanhedrin In Bitter there were three In Jabneh four viz. R. Eliezer R. Joshua R. Akibah and Simeon the Temanite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He judged before them sitting on the ground By him who hears they mean one skillful in the Traditions that can propound questions and answer every question propounded Such an one was Simeon the Temanite who though he was a man of that learning yet not being promoted to become one of the Elders he sate upon the ground that is not on any of the benches of the Fathers of the Sanhedrin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on one of the seats that were near the ground for they speak these things as done in the times after the death of Gamaliel There is nothing absurd therefore in it if we should suppose Christ gotten into the very Sanhedrin it self Thither Joseph and his Mother might come and seeking him might find him on the benches of the Fathers of the Council for that time they having found him so capable both to propound questions and answer them For it is plain they did admit of others for other reasons to sit sometimes in their seats m m m m m m Sanhedr fol. 40. 1. And it is less wonder if they suffer him to sit amongst them being but twelve years of age whenas they promoted R. Eleazar ben Azariah to the Presidency it self when he was but sixteen n n n n n n Hierosol ubi supr But if it was in a lower Court it is still less wonder if he sate amongst them But that which might be chiefly enquired is whether Christ sate amongst them as one of their disciples this indeed is hardly credible CHAP. III. VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annas and Caiphas being High-Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Hierosal Sanhedr fol. 29. 1. They do constitute two High-Priests at one time True indeed but they promoted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan together with an High-Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Juchasin fol. 57. 1. out of Rambam The Sagan as to his degree was the same to the High-Priest as he that was next or second to the King They substituted indeed on the Vespers of the day of expiation another Priest to the High-Priest that should be in readiness to perform the office for the day if any uncleanness should by chance have befallen the High-Priest c c c c c c Joma caâ— 1 d d d d d d Hieros Hâ—raioth fol. 47. 4. It is storied of Ben Elam of Zipporim that when a Gonorrhea had seized the High-Priest on the day of expiation he went in and performed the Office for that day And another story of Simeon ben Kamith that as he was walking with the King on the Vespers of the day of expiation his Garments were toucht with another's spittle so that Judah his Brother went in and ministred On that day the Mother of them saw her two Sons High-Priests It is not without reason controverted whether the Sagan were the same with this deputed Priest the Jews themselves dispute it I would be on the negative part for the Sagan was not so much the Vice-High-Priest as if I may so speak one set over the Priests The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the Temple of whom we have such frequent mention amongst the Doctors upon him chiefly did the care and charge of the Service of the Temple lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Joma capâ— hal 1. The ruler of the Temple saith to them go out and see if it be time to slay the Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler saith come and cast your lots who shall slay the f Tamid cap. 3. hal 1. Sacrifice who shall sprinkle the blood c. The gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler is the Sagan He is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests Which argues his supremacy amongst the Priests rather than his Vicegerency under the High-Priest g g g g g g Sanhedr fol. 19. 2. When the High-Priest stands in the circle of those that are to comfort the mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan and he that is anointed for the battle stand on his right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Fathers house those that mourn and all the people stand on his left hand Mark here the order of the Sagan He is below the High-Priest but above the Heads of all the Courses 2 Kings XXIII 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests of the second order Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sagan of the Priests And Chap. XXV 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in Babylon but in Judea they were names sit and suitable enough III. Of the variation of names here and in Matth. I. I have already spoken in that place To wit that Neri was indeed the Father of Salathiel though St. Matthew saith Jechoniah who died childless Jerem. XXII 30. begat him not that he was his Son by nature but was his heir in succession VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of Cainan I Will not launch widely out into a controversie that hath been sufficiently bandied already I shall dispatch as briefly as I may what may seem most satisfacton in this matter I. There is no doubt and indeed there are none but will grant that the Evangelist hath herein followed the Greek Version This in Genes XI 12 13. relates it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arphaxad lived an hundred and five and thirty years and begat Cainan and Cainan lived an hundred and thirty years and begat Salah And Cainan lived after he had begot Salah three hundred and thirty years Consulting z z z z z z Theophil ad Autolych lib. 3. about this matter I cannot but observe of this Author that he partly follows the Greek Version in adding to Arphaxad an hundred years and partly not when he omits Cainan for so he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arphaxad when he was an hundred and thirty five years of age begot Salah Nor can I but wonder at him that translates him that he should of his own head insert Arphaxad was an hundred and thirty five years old and begat a son named Cainan Cainan was an hundred and thirty years old and begat Salah When there is not one syllable of Cainan in Theophilus A very faithful Interpreter indeed 1. I cannot be perswaded by any arguments that this passage concerning Cainan was in Moses his Text or indeed in any Hebrew Copies which the Seventy used but that it was certainly added by the Interpreters themselves partly because no reason can be given how it should ever come to be left out of the Hebrew Text and partly because there may be a probable reason given why it should be added in the Greek especially when nothing was more usual with them than to add of their own according to their own will and pleasure Huic uni forsan poteram succumbere culpae I might perhaps acknowledge this one slip and be apt to believe that Cainan had once a place in the original but by I know not what fate or misfortune left now out but that I find an hundred such kind of additions in the Greek Version which the Hebrew Text will by no means own nor any probable reason given to bear with it Let us take our instances only from proper names because our business at present is with a proper name Gen. X. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elisa is added among the sons of Japhet And Vers. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Cainan among the sons of Shem. Gen. XLVI 20. Five Grand-children added to the sons of Joseph Malach. IV. 5. The Tishbite Exod. I. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City On is added to Pithon and Raamses 2 Sam. XX. 18. the City Dan is added to Abel Not to mention several other names of places in the Book of Josua Now should I believe that these names ever were in the Hebrew Copy when as some of them are put there without any reason some of them against all reason particularly Dan being joyned with Abel and the Grand-children of Joseph and all of them with no foundation at all II. I question not but the Interpreters whoever they were engaged themselves in this undertaking with something of a partial mind and as they made no great Conscience of imposing upon the Gentiles so they made it their Religion to favour their own side And according to this ill temperament and disposition of mind so did they manage their Version either adding or curtailing at pleasure blindly lazily and audaciously enough sometimes giving a very foreign sense sometimes a contrary oftentimes none And this frequently to patronize their own Traditions or to avoid some offence they think might be in the Original or for the credit and safety of their own Nation The tokens of all which it would not be difficult to instance in very great numbers would I apply my self to it but it is the last only that is my business at this time III. It is a known story of the thirteen places which the Talmudists tell us were altered by the Seventy two Elders when they writ out the Law I would suppose in Hebrew for Ptolomey They are reckoned up a a a a a a Hierosol Megill fol. 71. 4. Bab. Migillah fol. 9. 1. Massech Sopherim cap. 1. and we have the mention of them sprinkled up and down b b b b b b In Beresh rab fol. 10. 3. and fol. 12. 4. and fol. 41. 4. and fol. 110. 1. as also c c c c c c Shemoth rab fol. 123. 1. where it is intimated as if eighten places had been altered Now if we will consult the Glosses upon those places they will tell us that these alterations were made some of them lest the sacred Text should be cavill'd at others that the honour and peace of the Nation might be secured It is easie therefore to imagine that the same things were done by those that turned the whole Bible The thing it self speaks it Let us add for example's sake those five souls which they add to the Family of Jacob numbering up five Grand-children of Joseph who as yet were not in being nay seven according to their account Genes XLVI 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children that were born to Joseph in the Land of Egypt even nine souls Now which copy do we think it is most reasonable to believe the Greek or the Hebrew and as to the question whether these five added in the Greek were antiently in Moses his Text but either since lost by the carelessness of the Transcribers or rased out by the bold hand of the Jews let reason and the nature of the thing judge For if Machir Gilead Sutelah Tahan and Eden were with Joseph when Jacob with his Family went down into Egypt and if they were not why are they numbred amongst those that went down then must Manasseh at the age of nine years or ten at most be a Grand-father Ephraim at eight or nine Can I believe that Moses would relate such things as these I rather wonder with what kind of Forehead the Interpreters could impose such incredible stories upon the Gentiles as if it were possible they should be believed IV. It is plain enough to any one that diligently considers the Greek Version throughout that it was composed by different hands who greatly varied from one another both in stile and wit So that this Book was more learnedly rendred than that the Greek reading more elegant in this Book than in
that might seem to cherish that opinion about a temporal reign wherewith they had been leavened from their very childhood and that was That not only Christ but several of the Saints had rose from the dead and that the Kingdom of the Messiah should commence from some resurrection they had already learnt from some of their own traditions But in what manner should Christ now reign His body was made a spiritual body Now he appears anon he vanisheth and disappears again and how will this agree with Mortals The traditions indeed suppose the Messiah would be perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the dead but when he should revive he was to have the same kind of body with other men This was apprehended by some in Sanhedr h h h h h h Fol. 92. 2. that those dead mentioned Ezek. XXXVII did revive returned into the Land of Israel married wives and begat Children I my self saith R. Judah ben Betirah am one of their offspring and these very Phylacteries which my Grandfather bequeathed to me belonged to them Now who is it can so much as imagine what opinion the Apostles conceived concerning the bodily presence of Christ in this Kingdom of his which they had been dreaming VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sabbath-days journey I Have already said something in Luke XXIV concerning a Sabbath-days journey I will add a few things in this place i i i i i i Maimonid Schabb. cap. 27. Whosoever goeth beyond the bounds of the City on the Sabbath day let him be scourged because it is said let no one go out from his place on the seventh day this place is the bounds of the City The Law doth not determine the compass of these bounds But the wise men define these bounds from without to be about twelve miles according to the Israelites camp for Moses our Master said unto them ye shall not go out of your camp However it is ordained by the words of the Scribes let no one go out of the City beyond two thousand cubits For two thousand cubits are the suburbs of the City From whence we may learn that it is lawful to walk clear through the City on the Sabbath day be it as spacious as Nineveh and whether it be walled or no. He may also expatiate beyond the City to the length of two thousand cubits from every side of it But if a man go beyond these two thousand cubits they scourge him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the scourge of Rebellion that is if he go so far as twelve miles but if he go out of the City beyond twelve miles though it be but the space of one cubit he is scourged according to the Law Let us comment a little I. It was commonly believed that the Israelites encamping in the wilderness was about twelve miles square k k k k k k Targ. Jonath in Numb 2. The length of the Israelites camp was twelve miles and the bredth twelve miles The bredth of the waters that is those that were divided in Jordan was twelve miles answerable to the camp of Israel according as our Rabbins expound it l l l l l l Kimch in Josh. 3. 16. The waters which came down from above stood and rose up upon an heap Jos. III. 16. And what was the height of these waters it was twelve miles height upon twelve miles bredth according to the camp of Israel Where the Gloss is The camp of the Israelites was twelve miles upon twelve miles that is twelve miles square and they past over Jordan according to their encampings viz. the whole bredth of their camp past over together for the space of twelve miles m m m m m m Sotah fol. 34. 1. Hence that in Hieros Sotah n n n n n n Fol. 21. 4. Adam and Zarethan i. e. the place from whence and the place to which the waters were divided were distant from one another twelve miles Whether they took the number of twelve miles precisely from allusion to the twelve Tribes or from any other reason retained that exact number and space is not easy to determine yet this is certain that the Israelites camp was very spacious and had a very large compass especially granting a miles distance between the first Tents and the Tabernacle And indeed as to this commonly received opinion of the camps being twelves miles square on every side we shall hardly believe it exceeds the just proportion if we consider the vast numbers of that people nay it might rather seem a wonder that the encamping of so many Myriads or rather so many hundred thousands should not exceed that proportion Place the Tabernacle in the midst allow the space of one mile from each side of it in which space were the tents of the Levites before you come to the first tents of the Israelites and then guess what length and bredth and thickness all the other tents would take up II. It is supposed lawful for any one to have walked upon the Sabbath day not only from the outmost border of the camp to the Tabernacle but also through the whole camp from one end of it to the other Because the whole encamping was of one and the same and not a diverse jurisdiction According to that known Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commixion or Communion of Courts And hence it is that Maimonides makes such mention of twelve miles and the lawfulness of walking on the Sabbath day through any City be it as spacious as Nineveh it self III. But when the people were disposed of and placed in their several Cities and Towns in the Land of Canaan and the face of things quite changed from what it had been in the wilderness it seemed good to the wise men to circumscribe the space of a Sabbath-days journy within the bounds of two thousand Cubits And that partly because the inmost borders of the Israelites tents was so much distant from the Tabernacle as may be gathered from Jos. III. 4. and partly because it is said Numb XXXV 4 5. From the wall of the City ye shall measure a thousand Cubits and from without the City ye shall measure two thousand Cubits Now o o o o o o Sotah fol. 27. 2. a thousand Cubits are the suburbs of the City and two thousand Cubits are the bounds of the Sabbath IV. As to these words therefore of the Evangelist now before us we must suppose they do not define the exact distance of the mount of Olives from Jerusalem which indeed was but five furlongs p p p p p p Joseph Antiqu lib. 20. cap. 6. nor do they take in the town of Bethany within the bounds of the Sabbath which was distant fifteen furlongs Joh. XI 18. but they point out that place of the Mount where our Saviour ascended into Heaven viz. that place where that tract of the Mount of Olives ceased to be called Bethphage
where R. Jacob was g g g g g g Zevach. f. 6. 1. Bagdat where R. Channah was h h h h h h Zevach. f. 9. 1. Corconia where R. Chaijah i i i i i i Jevam. fol. 67. 1. The Town Mahaziah where were Doctors equal with those of Pombeditha l l l l l l Chetub fol. 4. 1. fol. 55. 1. But let us offer some kind of Geographical Table of the Countries in Babylon where the Jews dwelt as it is represented by the Talmudists m m m m m m Kiddush fol. 71. 2. Rab◠Papa the aged in the name of Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babylon is in health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meson is dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Media is sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persia is expiring That is the Glosser being Interpreter In Babylon the Jews are of pure blood in Meson all are illegitimate in Media many are of pure blood and many not in Persia there are very many not of pure blood and a few that are pure They go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How far is Babylon extended Rab saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the river Azek Samuel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the river Juani And how far above near Diglath Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Bagdaah and Avana Samuel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Muscani But Muscani it self is not within the border But R. Chaija bar Abba saith that Samuel saith that Muscani is as the Captivity that is Pombiditha as to Genealogies To Muscani therefore is so to be understood as that Muscani is within the border Within near Diglath how far To lower Apamia For there were two Apamia's one the Upper and another the Lower In one were Jews of pure blood in the other not And between them was the space of four thousand paces Above towards Euphrates how far Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto Acra Tulbankana Samuel saith Unto the bridge of Euphrates R. Jochanan saith unto the passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gizma From the River Azek Thence perhaps the Town Azochis of which Pliny n n n n n n Lib. 6. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The River Juani or Joani is perhaps the same with Oena in Marcellinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diglath Tigris where it was slower than Diglitus whence it riseth from its swiftness began to be called Tigris o o o o o o Plin. lib. 6. cap. 27. Of Apamla Ptolomy and Pliny both speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tulbankana Among the Cities near a part of Euphrates according to Ptolomy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thelbenkane in Degree 78. 30. 35. 30. To all this that hath been spoken may also be added that in the Notitia Imperii under the disposition of the Honourable Person the Duke of Oschoena were Equites promoti indigenae Syriae Judaeorum Promoted Horse Inhabitants of Syria of the Jews and that in Pliny there was a Country called Palestine in these regions concerning which we are now speaking which whether they do not favour of Jewish Inhabitants we leave to conjecture Let that also of Marcellinus be added p p p p p p Ammian Marcellin Lib. 24. Near the place where the greater part of Euphrates is divided into many Rivers in this tract a City being deserted by the Jews that were inhabitants in it because of its low Walls was fired by a band of enraged Soldiers CHAP. III. In the same Regions were the seats of the ten Tribes TRacing the feat of the Ten Tribes by the light of the Scriptures and the Talmudists we find they were placed in Assyria and Babylon and the bordering Countries disposed under their Captivity in those very Lands wherein the Divine Counsel had decreed the two Tribes also should be disposed when they should undergo the same lot that those Tribes which had bordered upon each other in their own Land should border also upon each other in a strange Land and that they whom God had united in the promise of their future call should be also united in the same habitations that they might be called together Those that were carried away from their own Land the King of Assyria placed in Halach and Chabor near the River Gozan and in the Cities of the Medes 2 King XVII 6. and VIII 11. The Talmudists do thus comment upon the places named a a a a a a Bah. Jevam. fol. 16. 2. R. Abba bar Chana saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halac is Halvaoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habor is Adiabene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The River Gozan is Ginzak b b b b b b Berish. Rabba § 33. R. Akiba preacheth in Ginzak in Media 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cities of the Medes are Chemdam and its fellows But there are some who say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihar and its fellows What are those fellows Samuel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musechi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domki These things are repeated elsewhere and that with this variation of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Kiddush fol. 72. 1. Chalah is Chalzon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cities of the Medes are Tamdan and its fellows But there are some that say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehvanad and its fellows What are these fellows Samuel saith The Towns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muschi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chushki and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romki Of the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalah although the Gemarists do not exactly agree among themselves one while interpreting it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halvaoth another while by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalzon yet they disagree not about the situation of the place when in both places they joyn it so Adiabene And in the place last cited they so apply those words of Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And three ribs within his mouth Dan. VII 5. R. Jochanan interpreting are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalzon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Adiabene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nesibis I ask whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalzon be not illy written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalvaon by the likeness of the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zain which comes nearer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halvaoth and both agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alvanis which was a City in Mesopotamia in Ptolomy in Degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 20. a a a a a a Ptol. Tab. 4. Asiae de situ Mesopot In the same Author the River 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaboras bears the memory of Chabor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalcitis bears that of Chalach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gauzanitis that of Gozan 〈◊〉
and Revelation in the knowledge of him And God gives this Spirit but in what sence Not to foresee things to come not to understand the Grammatical construction of Scripture without study not to preach by the Spirit but the Apostle explains himself vers 18. The eyes of their understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So that the Revelation given to the Saints is this that God reveals the experience of those things that we have learned before in the Theory from Scripture a saving feeling of the hope of his calling and the riches of the glory of his inheritance Here let me speak three things 1. To feel the experience of Grace is not by new Light that was never known before but by application of what was known before As the Queen of Sheba first heard of the Fame of Solomon then found by experience Compare we our knowledge of Spiritual things to a Banquet to your Feast this day A man before Grace sees the banquet God hath provided for his people hath by the word learned the nature and definition of Faith Repentance Holiness Love of God and Love to God but as yet he does but see the banquet when Grace comes then he sees and tastes these things in experience and sence in his own Soul He had a light before from the Word now it is brought so near his heart that he feels warmness he feels life and sence and operation of these things is as it were changed into these things as in II Cor. III. 18. We with open face beholding as in a glâ—ss the glory of the Lord are changed into the same image from glory to glory Now this is noâ— the Spirit of Revelation in that sence that these take it in but t is so called because it is by a light and operation above natural light and operation As common grace is called grace because 't is above the ordinary working of nature so this is called revelation because above the work of common light 2. How do men come to assurance of pardon and salvation Not by the Spirit of revelation in their sence not by any immediate whispers from Heaven but another way As in Rom. XV. 4. Through patience and comfort of the Scriptures we have hope In Scripture is your comfort and in your own conscience and in them is your assurance A Saint makes this holy Syllogism Scripture Major He that repents believes loves God hath the pardon of his sins Conscience Minor Lord I believe Lord I love thee Saint from both makes the Conclusion Therefore I am assured of the pardon of my sins and my Salvation Thus Christ would bring S. Peter to assurance of his Estate after his denial by this trial Lovest thou me Not by any revelation that Christ loved him but it was assurance enough if he loved Christ. And here by the way let me speak one word for trial whether we have the Spirit of Sanctification that we be not deceived in the rest Never believe you have the Spirit of Sanctification unless your heart be changed to love God Among many signs this is the most sensible and undoubted I say unless the heart be changed and changed to love God Change of heart is the mother habit of all Graces God speaks enough in Ezek. XXXVI 26. A new heart will I give you and a new spirit will I put within you In that question about perseverance and loss of grace as in the case of David Peter c. we say That the Act may be suspended and lost for the present but the Habit not Now by habit we mean not the particular seed of this or that Grace but the change of the Heart the materia prima of all Graces That is never unchanged back again the stone is taken away The heart indeed may freez into ice as Davids and Peters but never turn into stone again I say further To love God A man may feel some kind of change of heart in common grace Common grace is Gods ordinary way for working Saving grace his keys Illumination stirring of Conscience fear of Hell some kind of Grief Now though these go not so far as to come to saving grace yet saving grace comes not but by the inlet of these And here many are deceived if they have some such stirrings within them if startled pricked have some sorrow for sin though all from the Spirit of bondage yet think they have repentance godly sorrow enough And here were an insuperable difficulty of discerning a mans estate whether yet under common grace only but that this resolves it If I Love God Peters startling of Conscience grief tears were good signs but never sure signs had not this seasoned all Lord I Love thee So that a mans assurance of his happy estate is not by any Spirit of Revelation but of Sanctification not from Inspiration but from the work and testimony of a good Conscience the Spirit of God in grace bearing witness to our Spirits 3. I may add A Saint in Heaven finds nothing but what he knew before in little what he tasted before in little but then is filled As he hath heard so now he seeth in the City of God hath heard of the Beatifical Vision of partaking of God of Eternity now he enjoys it not by any new Revelation of the Spirit but by blessed experience So that the dearest Saint of God hath no further promise of Revelation then in this sence III. There is no promise in Scripture whereupon the Spirit of Revelation is to be expected after the fall of Jerusalem It is a delusion by which the men we speak of deceive themselves and others when they think and assert that what promises are made of Revelation or of great light are to be applied to these times How have these places been as it were worn thread-bare by them for this purpose Esay LIV. 13. All thy Children shall be taught of the Lord and Jer. XXXI 33 34. And this is the Covenant I will make with the house of Israel after those days saith the Lord I will put my Law in their inward parts c. And they shall teach no more every man his neighbour saying Know the Lord for they shall all know me c. and others as if they had been directly aimed for these very times and as if directly for England whereas I say again there is no promise upon which the Spirit of Revelation is to be expected after the fall of Jerusalem This assertion is more important and proveable than seems at first sight I limit Prophesie to expire at the fall of Jerusalem Whosoever saith not so will not know where to limit it and what that age was wherein it was extinguished And if no limit than how great is the danger we are in who live in these times when so many of contrary minds pretend to Prophesie and then
this their dispersion because he had done that which he threatned them to do viz. to scatter them among the Nations but withal some singular Providence of God appears by his singular disposal in managing this dispersion Not to speak how he had promised Abraham a numerous seed and now so numerous as to be scattered strangers through the World He had chosen them for his own people yet they were thus disunited had promised them the Land of Canaan and yet dispersed them into all Lands a peculiar people and still they are so notwithstanding their Dispersion for they run into one knot and retain their Families as the Poets fain the River Arethusa to remain unmixed in the Sea Take them as a contrary Religion to all Nations yet retaining their Religion among all Nations when there was such promoting nay forcing them to Idolatry III. The great dispersion was from the two Tribes The ten Tribes were shut up in the remote parts of Assyria in Halock Habor c. And you bear no more of them but of the two Tribes were all these Dispersions in Babylonia Egypt all Persia over and the Roman Empire IV. As the Curse on Levi Gen. XLIX 7. I will divide them in Jacob and scatter them in Israel had a blessing in it to others so here They the sons of Levi were scattered but it was to be Teachers to the Nation So these two Tribes were dispersed about the World but wheresoever they came they carried the doctrine of the true God with them Ezek. XXXVI 22. There it is said That they professed the Name of God among the Heathen where thy were scattered though they profaned it Here are two things observable First That the Two Tribes were dispersed the Ten shut up because the Two carried the true Profession of God the Ten had been Idolaters Secondly So had the Two indeed been but after the Captivity never and from thence they were dispersed to disperse the Name and knowledge of the true God Thus God did prefoce to the Introduction of Religion among the Gentiles as by scattering the Greek Tongue he made way for the New Testament that was written in that Tongue Seneca questions Ad Helviam cap. 6. Quid sibi Volunt in mediis Barbarorum regionibus Graecae urbes Quid inter Indos Persasque Macedonicus sermo What it meant that the Greek Language and Greek Cities were found among Barbarous Nations It was strange but a singular Providence viz. that the New Testament might reach to and be understood by those remote Countries So if you ask why there were Jews in all Nations I answer for a punishment to them and withal for a singular Providence to all the World viz. to acquaint the World with the true God against the time when the Gospel came to the Heathen V. All this diffused dispersion kept the same Religion nay the same Traditions when they came up All zealous of the Tradition of their Fathers The Sadducees indeed differed in the Resurrection and in Traditions yet kept exceeding much in the same rites though they pleaded another original It is a wonder how the same spirit should be in all those in Babylon Judaea Egypt except about Onias Temple these places to which Peter writes Greece all the World over the Leaven leavened the whole lump Trace the Apostle Paul you find he hath the same opposition every where upon the same account because he opposed their customs See 1 Thes. II. 14 15 16. For ye Brethren became followers of the Churches of God which in Judaea are in Christ Jesus for ye also have suffered like things of your own Country men even as they have of the Jews Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary to all men Forbidding us to speak to the Gentiles that they might be saved Where you see all of them in general wheresoever dispersed in Judaea or out of it yet were of the same disposition all zealous of their own Traditions and bent upon persecuting the Preachers and Professors of Christian Religion because that opposed them There is that think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that weight and the sin that doth so easily beset us in Heb. XII 1. meaneth this that this was the sin that did hang on the Hebrews However it were undoubtedly this was their Epidemical sin plague and undoing For VI. For this God gave them up to a reprobate sense As once for their sins God turned and gave them up to worship the Host of Heaven Act. VII 42. So for this God cast off the generality of the Nation as in a desperate and incurable condition even before he destroyed their City See 1 Thes. II. 16. There it is said that wrath was come upon them to the uttermost And that Epistle was writ the first of all the Epistles And the Apostle S. Paul Rom. XI even concludes that they were cast off already though when he wrote it was long before the City was destroyed Nay go further back Joh. XII 39. Therefore they could not believe because Esaias said He hath blinded their Eyes and hardened their hearts Mark IV. 12. That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be converted Which places speak Gods giving them up and induration of them Nay yet further back Matth. III. 7. O Generation of Vipers who hath warned you to flee from the wrath to come Even in John the Baptists time they were destined for Gods wrath See also 1 Pet. II. 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy This is spoke of the Dispersion that believed Before they imbraced the Faith God had rejected them they were not a People VII But God had a remnant in that Nation that should be saved Therefore he destroyed not the Nation utterly and continued a publick Worship among them See how S. Peter mentioning the Dispersion in Pontus Galatia c. styles them Elect in the first Chapter and 2. vers and here in the Text elected together Take two or three other places Matth. XXIV 22 24. For the Elects sake those days shall be shortned There shall arise false Christs and false Prophets and shall shew great signs and wonders in so much that if it were possible they shall deceive the very elect Rom. XI 5. Even so then at this present time also there is a remnant according to the election of Grace These places infer that God had a peculiar people in that Nation that he had not give up To those this Apostle refers in the second Epistle III. 9. The Lord is not slack concerning his promise as some men count slackness but is long suffering to us ward not willing that any should perish but that all should come to repentance God stayed his judgment that he threatned upon
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
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
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