Works
2. By his death, he brake the partition wall, and brings in the Heathen. Oh! how did Satan hold them in slavery? Pharaoh, let my people go. No. I know not the Lord, nor will I let them go. But thou shalt be brought to it; and by the death of a Paschal Lamb, they shall go, whether thou wilt or no. Two thousand years had they been in his slavery: sure, thought he, this shall be forever. But by the death of poor despised Jesus at Jerusalem, the prison doors are open, and all these captives are gone free. Rejoice, ye prisoners of hope, as they are called, Zech. IX. 11, 12. I cannot but think of the case of Paul and Silas, Act. XVI. in an inner prison, their feet in the stocks, the doors fast, and a strong guard; and there comes one shake, and all fly open, and all the prisoners are loosed. Jailor, what sayest thou now? Thou mayst even draw thy sword, and end thyself: all thy prisoners are gone.
3. Nay yet further; Jailor, thou must to prison thyself. Ponder on those words, Rev. XX. 1, 2, 3. The great Angel is Christ, the old Serpent is the Devil; there Christ binds and imprisoneth him; and that with the great chain of the Gospel. Observe the passage, He shut him up in the bottomless pit. What? In Hell forever? That he should never go abroad again? Yea, you have him loose again, verse. 7. and he hath been always going about, as in 1 Pet. V. but he tyes him up, that he should not deceive the Nations, verse. 3. and when he is loosed again, verse. 8. it is his being loose to deceive the Nations.
Observe by the way, the phrase, He shuts him up; that is, restrains him from deceiving and seducing people. It is Hell and Prison to the Devil not to be doing mischief. So the Psalmist speaks of the wicked children of the Devil, They sleep not, rest not, if they do not evil. It is a torment to them, if they may not be sinning.
Well, how doth Christ bind Satan, that he do not deceive? By sending the Gospel to undeceive them. So that this is the Victory of Christ against the Devil. The very telling of his Death, and Merits, is that that overcomes the Devil: the very Word of his Death, and Resurrection, is that that overthrows the Devil, and his power. So is 1 Cor. VI. 3. to be taken, Know ye not that we shall judge Angels?
Now needed Christ's soul to go to Hell, to tell the Devil these tidings, and to triumph there? He felt the building of his Kingdom fall about his ears every moment. He needed no such message to go, and tell him, he had conquered him. This is the Triumph of Christ over the Devil by the virtue and power of his death; and not by any Vocal or actual Declaration of it by his Soul now separate from his Body.
IV. As to Christ's Soul triumphing over the damned, needed there any such thing? Or could his Soul do any such thing?
Think you Christ's Soul doth, or could rejoice in the damnation of the damned? There is joy in Heaven when a sinner is saved. Is there joy too when he is damned? That tender expression of God, As I live, I delight not in the death of a sinner, doth it give us any room to think, that he can rejovce in their damnation? That tender Soul of Christ, that but six or eight days before wept for the destruction of Jerusalem with O! that thou hadst known in this thy day the things that belong to thy peace? Can we think, that that Soul could go to Hell to triumph, and insult over poor damned Souls? He had cause to triumph, and rejoice over the conquered Devils: but had he the like cause or heart to triumph over damned Souls? What was the reason of his triumphing over the Devils? Because he had subdued themselves only? He mastered them while alive, in casting them out, and commanding them at his pleasure. He cast them into Hell by his Divine Power, as soon as they had sinned: but his triumph over them by his Death and Resurrection was for his people's sake. We cannot say, Christ hath any pleasure in the damnation of the very Devils, but he had pleasure in the Conquest of Devils; because he had delivered his people from them. Ah! most Divine Soul of Christ, so infinitely full of charity, that gave itself a Sacrifice for sin; that men might not be damned: can that rejoice and insult over poor Souls damnation? Look but upon Christ's tenderness and earnestness for Souls here, that they come not to damnation; and then guess how little delight he taketh in it, when they are damned. Let us apply these two passages to this, Ezek. XVIII. 23. Have I any pleasure at all that the wicked should die? And verse. 31. I have no pleasure in the death of him that dieth. In the Hebrew it is in the strictest propriety, In the death of him that is dead. I have not pleasure, that he die, and no pleasure in his death, when he is dead.
What is there more plain in Scripture, and in all God's actings, than this, That God would not have men damned, if they would embrace Salvation? What speak these expressions, 1 Tim. II. 4. Who will have all men to be saved, and to come to the knowledge of the Truth; 2 Pet. III. 9. Not willing that any should perish, but that all should come to repentance? Certainly whatsoever else, this is plain enough, that God had rather men should be saved, than damned. How is this written in Scripture, as in letters of gold, that he that runs may read it? How was it written in letters of Christ's own blood; that was shed, that men might not be damned, but that whosoever believeth might have eternal life? And how is this written in God's patience, beseechings, in his affording means of Salvation? I need not to instance in particulars.
Well, men will not be saved, but choose death before life. Doth Christ delight, rejoice to damn them, when they must come to it? Think ye, he pronounceth, Go, ye cursed, with as much delight, as Come, ye blessed? That he insults, triumphs, over poor damned wretches in their damnation? Read his heart in such passages as these, Gen. VI. 6. And it repented the Lord that he had made man on the Earth, and it grieved him at his heart. What? Because he had made them? No, but because he having made them, must now destroy them; Lam. III. 33. He doth not afflict willingly, nor grieve the children of men. So he doth not damn willingly, nor destroy the children of men. And once for all, Esa. XLII. 14. I have long time holden my peace, I have been still, and refrained myself: now will I cry like a travailing woman, I will destroy, and devour at once. I will cry, and destroy: but it is grievous to God, as pangs of a travailing woman.
Thus much as hath been spoken may show, how unlikely, and indeed how unchristian a thing it is to conceive, that Christ's Soul went purposely into Hell to triumph and insult over the miserable and damned. And so you see, that this Article cannot mean his Souls descending into the place of torment to triumph over the Devils and damned: so that we must yet look for another sense of it.
III. A third interpretation then is this, That it means the Torments he suffered in Soul upon his Cross. Some word it, That he suffered the extreme wrath of God: some, the very torments of Hell: some, that he was for the time in the state of the damned. I reluct to speak these things: but this Gloss some make upon this Article: and while they go about to magnify the Love of Christ in suffering such things for men, they so much abase, and vilify his Person, in making it liable to such a condition.
The sense of the Article we must refuse, unless we should speak and think of Christ that which doth not befit him. The dearly beloved of the Soul of God, to lie under the heaviest wrath of God? The Lord of Heaven and Earth to be under the torments of Hell? And the Captain of our Salvation to be under the condition of the damned? Let it not be told in Gath, publish it not in the Streets of Askelon. Let not the Jews hear it, nor the Turks understand such a thing, lest they blaspheme our Lord of life more than they do.
The color which is put upon this opinion by them, that hold it, is, because Christ upon the Cross bare the sins of men; and therefore that he was to bear the wrath, torments, and damnation, that man had deserved. And for this they produce those places, Esa. LIII. 6. The Lord hath laid on him the iniquity of us all. 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree. And they would have Christ to mean no less, when he cried out, Eli, Eli Lamasabachtani, my God, my God, why hast thou forsaken me.
For the stating of this matter, I lay down these two things.
- I. That it was impossible Christ should suffer the wrath of God, the torments of Hell, and be in the case of the damned for any cause of his own.
- II. That he did not, could not suffer these, though he bare the sins of all his people. I shall speak to both these under these five observations.
I. In all the passages of Christ at his suffering, you cannot find that he looks upon God, as an angry God. Begin at his prayer at his last supper, Joh. XVII. Can you find there even the least hint that he doubted of God's favor to him? It is the rule of the Apostle, 1 Tim. II. 8. That we lift up holy hands without wrath and doubting. Can we think, that Christ ever prayed with doubting? Especially, look into that Prayer, and there is not the least tincture of it, verse. 1. Father, glorify thy Son. Did his heart then any whit suspect, that God was angry at him? Vers. 2. Thou hast given him power over all flesh, that he should give eternal life. Are these the words of one that suspected he could come under the heaviest wrath of God? Vers. 4. I have glorified thee on Earth; I have finished the work which thou gavest me to do. Are these the words of one that thought he could ever be repaid for so doing with wrath and vengeance, and the torments of Hell? Vers. 5. And now, O Father, glorify me with thine own self, with the glory which I had with thee before the World was. Vers. 13. And now, Father, I come unto thee. Vers. 21. Thou Father art in me, and I in thee. Vers. 24. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory. Had Christ, when he spake these things, any suspicion or thought, that he could possibly come under the heavy wrath of God?
It is said Chap. XVIII. 1. He went beyond Kidron. There he is in his agony: then he prays, Let this cup pass from me. Why? What did he see in the Cup? Bitterness enough, but not one drop of the dregs of God's wrath. Guess his case by the case of sinful men. A Stephen, a Cranmer, a Ridley, a Martyr is brought to the Stake: He hath a Cup put into his hand, and that very bitter; but doth he see any of God's wrath in it? Martyrs could not have gone so joyfully to death, had they seen God angry in that bitter dispensation. Christ could not have gone so readily to his sufferings, had he thought he had gone to encounter God's indignation.
Look at his words on the Cross, Hodie mecum in Paradiso. To day shalt thou be with me in Paradise. Were these the words of one under the torments of Hell, to assure the thief of Heaven? Pater, in manus tuas. Father, into thy hands I commend my Spirit. Did he apprehend God angry, as at the Damned, when he spake these words? Nay, those words, Eli, Eli, Lamasabachtani, speak not, that he felt the wrath of God, but a bitter providence; that God had left him to such wrackings and tortures, and to such wicked hands. So that look at Christ's passages at and near his Passion, and you find not one word or action, that doth bewray, that Christ felt himself any whit at all under God's fury.
Nay, look through the Scripture, whatsoever is spoken of Christ, it sets him far from being to be thought liable to the wrath of God. Was Christ a child of wrath, as well as others? Scripture tells you, no. Esa. XLII. 1. Behold my servant, whom I uphold, mine elect in whom my Soul delighteth. I have put my Spirit upon him. How far is that from such language as this, Behold Christ under my wrath, behold him under the torments of Hell? And so that passage, Matth. III. ult. Lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased: And at his Transfiguration, In whom I am well pleased. And does he ever come to be angry at him, as at the Damned, and to lay his fury on him, as on the tormented in Hell? It troubles me to think any Christian should hold such an opinion concerning our Savior, and indeed, where there is little need to imagine such a thing. Could not Christ have wrought Redemption without enduring such heavy wrath, then it were not so improper to conceive so: But,
II. Christ in the work of Redemption had not to deal with the wrath of God, but the justice of God: not with his wrath to bear it, but with his justice to satisfy it. There is a great deal of difference may be made twixt wrath and justice; and twixt satisfying one and the other. A Judge condemning a Malefactor, weeps and grieves, Is there any wrath? No, but only justice. The Malefactor, satisfies the justice of the Law; no wrath stirring. Consider, what was the debt men ought to God? What owest thou to my Master? It will be said, Damnation, and suffering eternal torments. True, these were due to them, but the debt was of another nature, viz. Obedience. Damnation was the penalty upon forfeiture of Bonds, but the Debt was Obedience: that which man ought to God before he became sinful: which he owes to God, as he is God, and which the Law challengeth, and which the Gospel does also. Does man owe Damnation to God, as he is God, as he is Creator, as he is Lawgiver? Or as man is man? No, God rather owes, and will pay, Damnation to man for being sinful.
Therefore that which Christ was properly to pay for his people, was that which was properly their debt, which they could not pay, viz. Obedience. And that the Scripture harps upon, Rom. V. 19. As by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous. Phil. II. 8. He became obedient unto Death. Now what was Christ obedient to? To say, To the wrath of God, were hardly sense: but, To the will of God; which would prove and try him, and could do it thoroughly without wrath.
It was the Justice of God, that Christ was to satisfy: and if he could not have done that, then there would have been some reason he should have suffered his wrath. The Justice of God challenged obedience of men, or no coming to Heaven; satisfaction for disobedience, or they must to Hell. Here is enough, saith Christ, to serve for both ends. They have disobeyed, here is obedience more than all their Disobediences do, or can come to. They cannot obey as they should; here is that that makes it out, viz. Obedience infinite.
III. The truth was, that Christ had to deal with the wrath of the Devil, but not at all with the wrath of God. Consider but these passages, and see what was the stress, that Christ had to deal withal in his Passion. First, That Gen. III. 15. He shall bruise thy head, and thou shalt bruise his heel. Satan, the seed of the woman shall destroy thee. This is explained, Heb. II. 14. For as much as the children are partakers of flesh and blood, he also himself took part of the same; that through death he might destroy him, that had the power of death, that is the Devil. And 1 Joh. III. 8. For this purpose the Son of God was manifest, that he might destroy the works of the Devil. And then observe that Joh. XIV. 30. The Prince of this world cometh, and hath nothing in me. And Luke XXII. 53. When I was daily with you in the Temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. While I preached, there was a restraint upon you; because my hour was not come: but now you and Hell are let loose, to have your full swing against me. There was a Combat proposed in the sufferings of Christ, before God▪ and Angels. Twixt whom? Christ, and the wrath of God? No, but twixt Christ, and Satan, and all his power. What doth God in this quarrel? Doth God fight against Christ too, as well as the Devil? Was his wrath against him, as well as the Devils wrath? What, against his own Champion, his own Son? No; he only tries him by affliction, not overwhelms him with his wrath. He only lets him alone to him, to be the shock of Satan. He little assists Satan by his wrath laid on his own Champion.
See the great Mystery of this great Dispensation in brief. God had created the first Adam, and endued him with abilities to have stood. Thus endued, he leaves him to stand of himself, and permits Satan to tempt him, and he overcomes him, and all mankind are overthrown. God raised up a second Adam, endued with power to foil Satan, do he his worst: and not only with power to withstand Satan, if he will, but a will that could not but withstand Satan. He sets him forth to encounter, and leaves him to himself; lets Satan loose to do his worst. Satan vexeth him with all the vexation Hell could inflict upon him. Did not God love his Son, look with dear bowels upon him all this while? It is a very harsh opinion to think, that Christ undertaking the combat for the honor of God against his arch-enemy, that obeying the Will of God even to the death, that retaining his holiness immovable in the midst of all his tortures, paying God an infinite obedience: it is harsh, I say, to think, that God should requite him with wrath, and look upon him as a wretched damned person. No, it was the wrath of the Devil that Christ had to combat with, not the wrath of God at all.
IV. Though Christ is said to bear sins, yet for all that God did not look upon him any whit the more wrathfully, or in displeasure, but rather the more favourably, because he would bear the sins of his people. For God looked on Christ not as a sinner, but as a Sacrifice, and the Lord was not angry at him, but loved him, because he would become a Sacrifice, Joh. X. 17. Therefore doth my Father love me, because I lay down my life. Esa. LIII. 12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his Soul unto death. Do those words speak the anger of God? No, his well-pleasedness, his rewarding him for that he would be numbered with transgressors, being none, but a Lamb without spot and blemish.
Some say, That Christ was the greatest sinner, murderer, &c. because he bare the sins of those that were so; which words border upon blasphemy, and speak besides a great deal of imprudence, and inconsideration. See Levite. XVI. 21, 22. And Aaron shall lay both his hands upon the head of the live Goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the Goat. And the Goat shall bear upon him all their iniquities. Is it not senseless now to say, That the Goat was the greatest sinner in Israel? Was he any whit the more sinful, because the sins of the people were put upon him? And so of other sacrifices, on whose heads hands were laid, and sins put: was the wrath of God upon the Sacrifice? No, the pleasure of God was upon it for atonement.
In such sense are those places to be taken, Isa. LIII. 6. The Lord hath laid on him the iniquity of us all; 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree; 2 Cor. V. 21. He hath made him to be sin for us who knew no sin. He bare our sins, not as a sinner, but as a Sacrifice. And that Joh. I. 29. makes it plain: Behold the Lamb of God, that taketh away the sins of the World. As a Lamb at the Temple bare the sins of the people, so Christ bare our sins. How? Was the Lamb guilty, or sinful? No; as an atonement, and sacrifice. And so God looked on Christ as a Sacrifice well pleasing to him, not as sinful at all.
Need we anymore illustration? Observe that Exod. XXVIII. 36, 38. And thou shalt make a plate of pure gold, and grave upon it like the engravings of a signet, Holiness to the Lord. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts: and it shall be always upon his forehead, that they may be accepted before the Lord. Holiness to the Lord, because he bare iniquity? It should rather have been Unholiness, if Aaron had been any whit the more sinful for bearing the people's iniquities. But he is said to bear their iniquities, because he by his office undertook to atone for them. How did God look upon Aaron in his Priesthood? With anger, because he bare the iniquity of the people? Nay, with favor and delight, as so excellent an instrument of atonement. Such another passage is that, Levite. X. 17, &c. Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the Congregation, to make atonement for them before the Lord.
Let me ask those that hold this Opinion two or three questions.
Was Christ so much as punished by God? Much less then was he overwhelmed by the wrath of God, damned by God. Was a Lamb punished that was sacrificed? He was afflicted, but not punished: for punishment argues a crime, or fault preceding; Lam. III. 39. Wherefore doth a living man complain, a man for the punishment of his sins? Were the sad sufferings of Christ laid on him as punishments? Certainly, not for his own sins: no, nor for ours neither. He suffered for our sins, bare our sins; but his sufferings were not punishments for our sins. For observe two things: First, Christ merited by suffering. Is it good sense to say, he merited by being punished? Strange sense! to say, he merited Salvation for his by being punished for their sins: but most divine! to say, by suffering for the redeeming of them. He suffered as a Sacrifice to atone, not as a sinner to be punished. Secondly, Did Christ die upon any debt to the Law? Much less, upon any debt, that he owed to God's wrath? Did the Law lay anything to Christ's charge; did the Law condemn him? And then can we dream of the wrath of God charging him, and damning him? It is true, that it is said, Gal. III. 13. Christ hath delivered us from the curse of the Law, being made a curse for us, as it is written, Cursed is everyone that hangeth on a tree. But doth this mean, accursed of God? Was the good Thief accursed of God, when he hung upon the cross? The meaning is, that he appeared so to the view of men.
So that as it is impossible, that Christ should lie under the wrath of God for any fault of his own, so it is not imaginable, that he did for ours.
V. It is impossible, that Christ should suffer the torments of Hell, or be in the case of the damned. A Priest could not fall under the Plague of Leprosy; and yet is the high Priest under a damned condition? Certainly, if his Body could not see corruption, his Soul could not feel damnation. If his Body were not under that, which the Bodies of the best Saints fall under, certainly his Soul could not be under that which damned Souls fall under.
I might clear this by considering especially three things, which are the chief torments of Hell. 1. Separation from God, without any glimpse of his favor. 2. Horror and Hell in the Conscience, because of guilt. 3. Utter despair. Now need I to show, that it was not possible, that any of these should seize upon Christ?
And these things be spoken to show first what is not the meaning of this Article.
Now to come to the sense of the Article. And for a beginning, I may say, as Moses does, Numb. XI. 29. Would all the Congregation were Prophets. So, would all the Congregation were Grecians: for then this would be easy. The Creed was written in Greek: and in the interpretation of this Article, we are not tied to the strictness of the English word, but we must fly for refuge to the sense of the Greek word. And if any of the opinions mentioned before, should urge, It is Hell, therefore must be so understood; as he said once, To the Law, and to the Testimony; so I would answer, To the original Greek, and to the propriety of the phrase there. In Isa. XXIX. 10. The Lord hath poured out upon you the Spirit of Slumber. In the Greek, and in Rom. XI. 8. it is 〈 in non-Latin alphabet 〉 , compunction, clean contrary to the Prophets meaning. What shall we do here? Not stick to the strict propriety of the Greek Translation, but have refuge to the word in the original Hebrew, and construe the Greek word by that. So in our English Translation, Hell, seems to speak that that is neither warrantable by Scripture, nor reason: therefore we must not stick to the strict propriety of the word, but to the Greek. In the Greek it is, 〈 in non-Latin alphabet 〉 . He went down to Hades. Which I shall explain to you by and by.
I. The Article refers to the passage of Christ's Soul after his death: I say, of his Soul. For what was done to his Body, is specified in the Articles before, Crucified, dead and buried. But what became of his Soul? 〈 in non-Latin alphabet 〉 He descended into Hell. Now this Article is left out of divers Confessions of Faith in the Fathers, and out of divers Creeds. Vice plurium, instead of more observe the Nicene Creed, Was crucified also for us under Pontius Pilate. He suffered, and was buried. And the third day he rose again. Which shows it was added occasionally, and for some illustration. Councils and Fathers commonly inserted some Articles into Confessions, to face some Heresy then appearing. And this Article was inserted to outface some error about Christ's person. The Heresies and mistakes about Christ's person were numerous: and among others this was one, that he had not a real human Body, but Airy: and again, that though he had a real Body, yet he had not a human Soul, but that the Divine Nature supplied the place of his Soul.
These Articles that concern his death outface both these. He had a real Body, for he was really Crucified, dead and buried. And a real Soul, for when dead, he went to Hades. Or whether it had been enough, to have said, He died and was buried: but of him such addition was not needless, because of misconstruction.
II. The Heathens owned another World, and the immortality of the Soul: though they had no Bible to tell them it, yet they believed, that there was another World after this. Socrates discoursed of this before his death: which Cleombrotus reading, cast himself from a Tower, that he might become immortal. A strange affectedness with this point, and a strong persuasion! It is a wonder the Sadducees, that had the Scriptures, should deny this; and Christians, that hear so much of it, be affected so little. Tully shows arguments, whereby they gathered, that men lived in another World: one of which was from the apparitions of some dead men. In which thing, while the Devil went about to cosin them, to think them dead men, which indeed was his own appearing; yet he cosined himself too, while he taught them by it to believe a life after death. How they came thoroughly to be grounded in this point, I shall not insist upon to examine, but they did believe that there was another World after this, when the dead lived again.
III. This place and state they called Hades: that is, a place obscure, and invisible. The Phrase is infinitely frequent. Achilles, 〈 in non-Latin alphabet 〉 Sent him before to Hades. Sophocles, 〈 in non-Latin alphabet 〉 Before the going to Hades. Leonidas to his Soldiers, 〈 in non-Latin alphabet 〉 . To sup in Hades: that is, in another World. Shall I give you their character of Hades?
- 1. They thought it was a place under the Earth. And the reason is, because they thought none went to Heaven, but those that were to be gods: all others went to Hades. Hence Aeneas and Ulysses went down into the Earth to the World of Souls there, to confer with some dead friends. Hence the cheat of the Devil, to bring Ghosts as ascending out of the Earth, 1 Sam. XXVIII. 13.
- 2. This place of Souls had two parts, viz. Elysium, and Tartarus: and those parted with a deep gulf of a deadly River; and that from one side they could see, and talk to the other. According to this common opinion, Christ frames his Parable, Luke XVI. 23. He in Hades, in the place of torment, looks over the gulf, and talks with Abraham. So that both good and bad, when dead, went to Hades; the good to the place of rest and delight, the bad to the place of sorrow and pain. So the Greek Poet, 〈 in non-Latin alphabet 〉 &c. Both go to Hades, &c. Lazarus went to Hades, and so did the rich man too, but to contrary conditions.
IV. In this sense then is the Article to be taken, as speaking according to the common notion, That Christ's Soul went to Hades, to the other World, to the place where good Souls went, which Scripture hath taught us is Heaven.
The word Hell now is come to signify only the place of torment, but of old it signified larger, as the word Hades does; and by the Greek word, and its signification, we must construe it. Let me give you a word parallel. The word Knave is now taken only in a bad sense: of old it signified a Servant. So some old Translations express, A Servant of the Lord, by A Knave of the Lord. When we read that, we do not construe it by the present sense of the word, but by the old, and by the original Hebrew. So when in this Article we read the word Hell, we must not construe it according to our present common acceptation, but as of old it signified, the place, and state of all Souls departed. And so in this Article there are these three Doctrines comprised.
- I. That Christ had a true human Soul, like other men. Like to us he had a Soul, that was reasonable, that inlivened the Body, that was whole in it: and not the Divinity, that inlivened, and actuated his Body.
- II. That when Christ died, there was a real separation of Soul and Body, as it is with other men. The Soul slept not with the Body, but was separate from it. Though it was to come into the Body again, yet it forsook the Body, and was separate.
- III. As soon as it was departed, it went into another World of Souls: to a place where holy Souls go, viz. to Heaven. And there continued, till it was to return to the Body. It was in Paradise all the while the Body was in the grave.
Object. Is this the meaning of Act. II. 27. Thou wilt not leave my Soul in Hell, or Hades? If Hades mean Paradise, why should Christ pray against being left in Hades? My Flesh shall rest in hope, that it shall not be left in Hades: and hopes he not, that his Soul shall not be left in Hades, as he hopes his Body shall not see corruption?
Answer, He doth not pray thus, as if it were not well with his Soul in Hades, as to what it enjoyed, but that it was not well while separate from the Body: for that it was, while Christ was under death. As if he should say, Thou wilt not leave me under death, my Soul in separation. This would be the Triumph of the Devil.
Observe, Christ's Soul was in glory the while his Body was in the Grave, and yet desires to return to the Body. Why? That he may finish the work of God by his Resurrection, to conquer death. As I said, It is Hell to the Devil not to be doing evil; so it is Heaven to Christ to do the Will of God. He left the bosom of the Father to come into the World: and when his Soul was in the bosom of his Father again in those joys, that are not expressible, yet it would rather do the work of God. Ask a Soul there, wouldest thou be on Earth again? No. But wouldest thou be on Earth to do God service there? Yes: it is as Heaven to be doing anything for God. Ubi Imperator, ibi Roma. Where the Emperor is, there is Rome: so wheresoever a man can please God, it is Heaven to him. Here is the happiness of Saints in Heaven, that their Will is wholly swallowed up in the Will of God.
It is a question where Lazarus his Soul was, while he was four days dead? Why, undoubtedly nowhere, but in Heaven. But the reason of the objection is, Because it was but a wrong, or misery to his Soul, to send it from Heaven again. Blessed Soul, dost thou think so? No; anything to obey the Will of God. So the Soul of Christ was in glory, in the midst of unspeakable joys, yet he would not have it continue there, till the work of God was done. Soul, thou art well; be content, keep in Paradise still; let the Body lie in the Grave, it feels not hurt. Ah! but all this while Satan, Death, is not conquered; God's cause is not pleaded, and finished; let that work first be done, and then both to glory.
That that I speak to, and that that the Article aims at, is, that Christ had a human Soul like other men, (but that not sinful) and that it departed as the Souls of other men. Some, on Gen. I. 26, 27. And God said, Let us make man in our image, say, God set Christ before him, and made man after the image of Christ; as though they would say, God made the first Adam in the image of the second, whereas we should say the contrary, God made the second Adam in the image of the first. So Phil. II. 7, 8. He made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of men: and being found in fashion as a man, &c. Not man at first created in the likeness of Christ, but Christ was brought into the World in the likeness of man.
And how Christ's Soul was like other men's, I shall observe to you in three things. I. In its infusion into the Body. II. In its existence and acting in the Body. III. In its going out of the Body. Men saw his Body like other men's, and in these his Soul shown itself like other men's also.
I. By its infusion or induction into the Body. But here you will say, the Copy is darker, than to know what to write after it. It is controverted how Souls are put into the Body: and there are two mistakes about it, viz. Praeexistence, and Generation; which this may rectisie.
Some hold Praeexistence of Souls, that they were created at the beginning of the World, and put in at last into Bodies. And they would argue from this reason, God finished creating in Principio, in the beginning; therefore he creates not a Soul now. I answer, He finished creating genere specierum, the kinds of all species, but not Species generum, the Species of all kinds. When he brought Frogs and Lice on Egypt, it was a creation of the things, but the kind was created from the beginning. The same must be said of Souls. Let Christ's Soul be the instance. Was the Soul of the Messias created at the beginning? If so, what did it all the while till it was united to the Body? Where was it? What did it? Was Christ's Soul ever not acting for the good of his people? As soon as ever it was put into the Body, it began the work of Redemption, viz. Christ there sanctifying our Nature, by the Union of the human nature to the Divine. His Soul is now in Heaven in the work of mediation for his people. It is hard to think, that his Soul should be almost four thousand years in being, and doing nothing for men's Salvation. And we cannot call Christ Christ, till he be completed in our nature, Soul and Body. So that Christ's Soul, as ours was infused by immediate Creation in the Body: which Body was prepared in the womb for the receiving of it. So that though he was not like to us in regard of his begetting in the womb, yet he was like in the Union of his Soul to his Body there. For,
II. Christ had a Soul like ours in all things, sin excepted. It is a question, Whether all Souls are equal. There is some color for it, Psal. XXXIII. 15. Hesashioneth their hearts alike. And thence some argue the equality of Souls. But I answer, 1. That place may be taken thus, That God alike is the Creator of all Souls; rich and poor, wise and foolish. 2. It is undoubted, all Souls are alike in regard of the 'Essentials of Souls: they are all intellectual, Spiritual, immortal; and in regard of their Essential faculties. Whether they are alike as to the use and excellency of those faculties, I shall not dispute. Doubtless, Christ's Soul was the most excellent, and yet like ours in all things, that simply relate to the Essence of Souls, or the human nature.
I need not speak of the Essentials of a Soul; he had the Infirmities of a human Soul, viz. those that in themselves are sinless. I might so apply that, Matth. VIII. 17. Himself took our infirmities, and bare our sicknesses. He was subject to grief in Soul; Matth. XXVI. 38. 〈 in non-Latin alphabet 〉 My Soul is exceeding sorrowful. To fear, Heb. V. 7. In that he feared: Joh. XI. 33. He groaned in spirit, and was troubled. These are natural infirmities, or affections to human Souls. Adam might have had these in innocence if occasion offered.
The Apostle makes comfortable use of this likeness of Christ's Soul to ours, Heb. IV. 15. For we have not an High Priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. And so may a Christian; in sadness, fear, hunger, persecution, he may refuge to a High Priest, that himself was sensible what these things were. Non ignara mali, &c. Oh! what access hath God given to sinners? Not only to one in their own nature, but that partook of the very infirmities of nature; Except sin. Name but one that he had not. A poor man, dying, assaulted with Satan, fearing pains; How comfortably may he refuge to Christ, who by experience knew all these.
III. He was like other Souls in the manner of his departure out of the body, and going to another World. And this I shall speak to in three Particulars.
I. Although the reason of Christ's death was different from the reason of the death of all other men; yet the nature and definition of Christ's death agrees withal. Though the conception and birth of Christ was different from all others, yet the nature of his death was not different: the manner of dying indeed differed. That in Heb. IX. penult. reached Christ as well as others: it was appointed for him to die, though upon a far different reason, from what other men die. It is worth observing, that Christ's death was published, and pronounced of, before the death of Adam was denounced against him. In Gen. III. 15. the death of Christ is mentioned; in verse. 19. the Death of Adam. Which speaks, that Christ died not of the Plague of mortality, of which Adam, and all his posterity die, but that his death was upon another kind of account. Though Christ the second Adam was incomparably above the first in his innocence, in regard of the Perfection of his nature and Person: yet in regard of the certainty of Death, as I may say, he was beneath him. For the excellency of his nature so far beyond him; that whereas Adam was without sin, Christ was without possibility of sinning. But for certainty of dying so far otherwise, that whereas Adam might not have died, Christ could not but die.
Socinians say Adam was created mortal, because he was in a possibility to die, and because he died: whereas indeed actually he was created immortal, not as yet having any seeds or principles of mortality in his nature, sin not being yet come there. Christ was so much more without principles of mortality in him; as that whereas Adam was sinless, He could not sin: and yet, as I may say, he had the principles of dying in him, but not so much in his body, as mind; not in any failing of nature, but in the holy bent of his own Will. Death was not to him the wages of sin, as it is to others; nor to end sinning, as it is to others: but from clear contrary principles, viz. Love to Man, and Obedience to God. The Death of Adam and of all other Men, proceeded from disobedience; the Death of Christ only from obedience. The Death of Adam, because he loved not himself, nor his seed: the death of Christ, because he loved his people, more than himself. So that as to the reason of the death of Christ, Jordan was driven back, the stream ran a clean contrary way to the reason, why other men die: and yet as to the nature and definition of his dying, it agreed with the nature of the dying of other men. For,
II. Define death, What is it? It is the separation of Soul from Body. Mortal, thou must once find this definition to be most true. The Soul, that that inliveneth the Body, that gives it freshness of color, warmth, life and motion; when the Soul is departed, all these are gone, and the Body dead. Here is the difference twixt death, and a swoon or trance. God shown in Enoch, and Elias, what he would have done, if man had continued innocent, viz. Have translated Body and Soul to glory. But when sin came in, death came in, and Soul and Body must be parted, the Body to corruption, the Soul into the World of Souls, to be disposed of according to its sinfulness, or goodness.
But why should God thus dispose, as to the taking men out of this World? Why not the wicked, Soul and Body to Hell, and no more ado? And why not the holy, Soul and Body to Heaven? I might say, That Simeon and Levi, that have been brethren in Evil, might be scattered in Jacob, that they conspire evil no more. That Soul and Body that have been compartners in • inning, might be severed from conjoining to sin anymore. But what need we say more than, that God hath thus sentenced upon sin, that the Body that was created immortal, should die, and see corruption; and that Soul and Body, that were in the nearest conjunction in this World, should be disunited, and the bonds of life dissolved, and Soul and Body parted into two several Regions. Oh! how bitter is this parting; how dreadful the very thought of it to most in the World? Why, Christ did as really undergo this separation in his death, as any other whatsoever.
Observable is the expiring of Christ upon his cross, both in regard of the thing itself, and of the manner of it. Comparing the Evangelists together we shall see it the better. S. John seems to make, It is finished, his last words, Joh. XIX. 30. S. Luke, Father, into thy hands I commend my Spirit; Luke XXIII. 46. And add but the construction, that the Centurion makes upon his crying out, Mark XV. 39. Truly this was the Son of God. They all say in our English, He gave up the Ghost. Which two of them, viz. Mark, and Luke express, 〈 in non-Latin alphabet 〉 , He breathed out his Spirit, according as other dying persons do. But Matthew and John have expressions very feeling. Matthew, 〈 in non-Latin alphabet 〉 . He let go his Spirit, or his Soul. And John, 〈 in non-Latin alphabet 〉 . He delivered it up. Christ could not die, nay I may say, he would not die, till all things were fulfilled, that were written concerning his death. Therefore when he had hung above three hours, and knowing it was written, They gave me Vinegar, &c. he said, I thirst. He tastes, and finds it Vinegar, and says, It is finished: now all is accomplished: so he bows his Head, and composeth himself to die, and cries, Father, into thy hands, &c. And having so said, He let go his Soul, and Delivered it up into the hands of God.
Remember that Joh. X. 17, 18. and you see the sense of these expressions. I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. He had life in his own hand, and the Jews could not take it from him, but he let it go himself, and delivered it up. When the Centurion saw, that he thus cried out, and gave up the Ghost, he said, Surely this man was the Son of God. Doubtless this man hath the Disposal of his own life. So strong a cry is not the cry of one that is spent, and dying through weakness and faintting, but it argues life, strong, and vigorous, to be still in him; and therefore he dies not of weakness, but gives up his life at his own pleasure.
Shall we pass this great passage of our Savior without a meditation? Mortal men and women, if your Lives and Souls were so at your own disposal, could you so readily, so willingly part with them, and give them up to God? They are not: and time is a coming, when we must part with them, whether we will or no. Our Savior hath taught us what to do, against they be called for, to get them in readiness; to be comfortably willing to part with them, and give them up into his hands. I remember that passage of a good man dying, Egredere, anima, quid times, &c. Go, Soul, depart, why art thou afraid? Thou hast served a good Master, be not afraid to go to him. It will be a hard pull to have the Soul and Body parted. We had need to be getting the Soul loosened, that when God calls, it may not be unwilling, and hang on, and stick and be loath to go. It was a hard perplexity with him, that cried out, Animula, vagula, blandula, &c. Ah! poor Soul, thou must go, and whither art thou to go? To leave all thy worldly pleasures and delights, and must away, thou knowest not whither.
The hard, and dreary parting is, when the Soul is chained to the World, as well as to the Body: when it sticks to these things as well as to the Body; and must be torn from all these too. He that is dead to the World, how easy, how comfortable is it for that man to die? When he dies, he hath nothing else to do, but to resign his Soul to him that gave it.
So that though the manner of Christ's parting Soul and Body were extraordinary; yet his Soul and Body were as really parted at his death, as other men's are.
III. His Soul thus parted from his Body went to Hades, into another World, to the place whither holy Souls go after death; which himself expresseth in those words to the good Thief, To day shalt thou be with me in Paradise.
What does a Soul instantly after its departure? Some say, Walks the regions of Air, and sees the secrets of nature there. But Souls go not into another World to study, but to receive rewards. And I may say of any Soul departed, as Christ of Peter, Joh. XXI. 18. When thou wast young, thou girdest thyself, and walkest, whither thou wouldest, but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. So when the Soul was in the Body, it went whither it would, moved the Body, whither it thought good, did what it pleased, was at its own pleasure: but now being departed, another hath girded it; and if it be an evil Soul, he carries it whither it would not: if even the best Soul, he hath fixed it, that it is not at its own liberty, as it was before.
The other World is the fixing of Souls in their place and condition, that they flit no more, change no more: that as the Soul then is not in a mutable condition as it is here, so not in a self-moving condition, as here. Observe that Eccles. XII. 7. Then shall the dust return to the Earth, as it was: and the Spirit shall return unto God, who gave it. A good Soul returns to God; and a bad Soul too returns to God, that gave it: both return to God. How? Now they come entirely into God's hands to be disposed of according to what was done by them in the flesh; and he instantly disposeth them into Heaven or Hell. That is the very day of retribution. See Luke XVI. 22, 23. And it came to pass that the Beggar died, and was carried by the Angels into Abraham's bosom. The rich man also died, and was buried. And in Hell he lift up his Eyes being in torment, &c. Both suddenly disposed of, the one to Heaven, the other to Hell. So we may take example from the two Thieves on the Cross: the good Thief went presently to Paradise, and the bad, to his place: and both these to Hades, the word in the Creed.
Christ commends his Soul into his Fathers hands, and it went into the hands of God. What to do? For God to dispose of it. And how think you God would dispose of the Soul of Christ? The Schools question, whether Christ merited Salvation pro se, for himself: because the reason of the question is, whether he set himself to merit pro se? Did he, or did he not, the Soul of Christ after so holy a life and death could not but go to Salvation. For what had the Soul of Christ now to do more towards man's Salvation; and what could be done more towards its own? Now having done all this, what had the Soul of Christ to do more, but to go to its rest, till it be put again into its Body for the raising of that. As the Scripture tells us, holy Souls go to rest, till at the last day they must meet their Bodies; and then both shall rest together.
This passage of our Savior's Soul to Heaven upon his death, is called his going to Hades, the World of Souls, and the place of holy Souls, a place invisible to mortal Eyes: which though it seems harshly expressed, He descended into Hell; yet must be interpreted from the Greek expression in this sense.
And the Phrase in the Greek teacheth, that the Soul sleepeth not with the Body; stayeth not here on Earth, where the Body doth; but hath a life, when the Body is dead, and goeth into another World to have a living or dying life. Christ's Soul to be separate but thirty six hours, and yet it doth not stay, and sleep with the Body, but takes wing, and flies into another World. The Sadducee, that thought the Soul died with the Body, little considered what the nature of the Soul was. Christian, dost thou consider it? Dost thou know what it is? No, I cannot see it. But I may say, as it is, Rom. I. 20. The invisible things of God are clearly seen, being understood by the things that are made. So the invisible things of the Soul, i. e. its spiritualness, and immortality may be seen by the things it acts; Prov. XX. 27. The Spirit of a man is the candle of the Lord. Its the Lord's candle, like that in the Tabernacle, that never went out, but was dressed Morning and Evening, and kept burning continually. It is the Lord's candle, Searching all the inward parts of the Belly; that is able to acquaint man with himself, with his conscience, his thoughts, affections. A candle that searcheth the things of nature, looketh into the things of God.
Compare this Spirit with the Spirit of a Beast, a Swine, an Ox; the acting of the Soul of Man in Wisdom, Learning, Contrivance, with the acting of a Brute; and then guess what is the nature of the Soul. And if it be so active in the Body, when fettred in flesh, what think you it will be, when loosed out?
And that it will be one day, and go into another World: not to be at its own liberty there: but it goes to God to dispose of it, and so he doth to Heaven or Hell. Go away then with this meditation in thy bosom, and keep it there, My Soul must certainly one day go into the hands of God to receive her due reward.
A Chorographical Table, OF THE Several Places contained and described in the Two Volumes of Dr. LIGHTFOOTS Works.
- THe Jewish Writers divide the World into the Land of Israel, and without the Land. Vol. II. Pag. 1. The Land of Israel, first called the Land of the Hebrews, then Canaan and Palestine, &c. may be considered as to its length and breadth. v. II. p. 327.
- The length of it is said in Scripture to be from Dan to Beersheba, and from the entering in of Hamath, North, to the Sea of the Plain, or Dead Sea South. v. I. p. 90. v. II. p. 44
- The Jews do reckon it from the Mountains of Amana, (or the upper Tarnegola, which is at the neck of Anti-Libanus ) to the River of Egypt. v. II. p. 3, 62, 517
- Others do measure it by the Coast; and, if Phoenicia be included, then from Sidon to Rhinocorura, or the River of Egypt, is 232 miles, according to Antoninus: But if Phoenicia be excluded, then from the South bounds of that to Rhinocorura, are 189 miles, according to Pliny. v. II. p. 10, 322
- The breadth of the Land within Jordan is not always the same; since the Seas bounding on all sides, here the Mediterranean, there those of Sodom, Gennesaret, and Samochonitis, with the River Jordan, cannot but make the space very unequal by their various Windings: But if we take the measure of it from the Bay of Gaza to the Shoar of the Dead Sea, it is upward of 50 miles; and if we extend it also beyond Jordan, then from Gaza to P • tra, the Metropolis of Moab, is 110 miles, as may be computed from Ptolemy and Pliny. v. II. p. 320, 321
- The Jews do say, That the Land of Israel contained a Square of Four hundred Parsae (a Parsa is four miles) which make 1600 miles. v. II. p. 318
- And they have a Tradition (and not amiss) that the utmost Bounds of the Land of Israel (including the Land beyond Jordan ) was within three days Journey of Jerusalem. v. II. p. 319.
- Sometimes the Land of Israel is bounded with Euphrates, East (as indeed the Holy Scriptures do) and contiguous with Mesopotamia, the River only between v. II. p. 365
-
The several Divisions of the Land.
- It was anciently divided according to the People and Nations that inhabited it, viz. the Canaanites, Perizzites, &c. Vol. II. p. 202, 328
- When first possessed by the Children of Israel it was parted among the twelve Tribes, and upon the Division of the ten Tribes, they were known by the two Names of Judab and Israel. But after their return from Babylon, it was divided by the Jews into Judea, Galilee, and the Land beyond Jordan (or Peraea ) excluding Samaria. To which if we add Idumea, then was Palestine divided into five Countries, viz. Idumea, Judea, Samaria, Galilee, and the Country beyond Jordan. Vol. I. Pag. 282, • 64. Vol. II. Pag. 4, 61.
- There was also an Imperial Division of it; viz. 1. Into Palestine, more especially so called, the Head of which was Cesarea. 2. Palestine the second, the Head of which was Jerusalem. And 3. Palestine, called Salutaris, or the Healthful, which its likely was the same with Idumea the less, the Head of which may be supposed to be Gaza, As • alon, or El • utheropolis. v. II. p. 293.
-
A.
- ABel, Abila, are one and the same; the Hebrew Abel being according to the Greek Termination Abila, or Abella. There were many places of that name. Vol. II. Pag. 366
- Abila Lysaniae, so called, because it had been a City in the Tetrarchy of Lysanias, was in C • lo-Syria, and had Longit. 68. 40. Lat. 33. 40. according to Ptolemy. v. II. p. 367
- Abilene, was a Province in Syria, and so called from the City of Abila. This word soundeth so near to the word Havilab, Gen. 10. 7. that it may well be supposed to have descended from it, and the name of the place from that son of Cush, that, with his Brethren, plant • in Arabia, or thereabout. v. I. p. 452, 453
- Abel-bethmaachah, a Town in the Upper Galilee, not far from Dan or Cesarea v. I. p. 623. v. II. p. 367
- Abel-meholah, [in Manasseh on this side Jordan, 1 King. 4. 12. ten miles from Bethshan, where dwelt Elisha the Prophet. Hieron.] v. II. p. 367
- Abel-shittim, where the Israelites pitched their Tents immediately before [and not as is in the English after ] they passed the River Jordan: This place Josephus calls Abila, and saith is in Peraea, threescore Furlongs, or seven▪ Miles and half from Jordan▪ and, say the Jews, from Beth-Jeshimoth twelve Miles. v. II. p. 46, 367.
- Acharabon, a Rock in the Upper Galilee. Josephus. v. II. p. 57
- Achor Valley, so called from Achan, who is also called Achar, 1 Chron. 27. because he troubled Israel, Josh. 7. The Maps of Canaan do most of them lay this Valley and Shechem at a great distance; but if it be observed, its not improbable that the Valley runs betwixt Gerizim and Ebal. Josephus speaks of the Great Valley of Samaria. Vol. I. Pag. 596
- Achzib. vid. Chezib.
- Acrabatena, Acrabatta, A Mountainous Region, North of Samaria, and, say the Jews, a days journey from Jerusalem v. II. p. 16, 50, 52, 320.
- Adam, a City in Peraea over against Jericho, a little removed from Jordan, was the Center where the Waters of Jordan parted, and the Station of the Ark, Psal. 88. 60. It was twelve Miles (say the Jews) from Zaretan. vid. Zaretan. v. I. p. 40. v. II. p. 82.
- Adiabene, the same with Habor, 2 Kings 17. 6. (say the Talmudists ) a Country of noted fame in Assyria, and so called from the River Adiab. v. II. p. 800, 801
- Adida. There were several places of that name, as Adida in the Valley. Adida in the Mountain, under which lay the Plains of Judea. Adida in Galilee, before the Great Plain, perhaps the same with Adida in Sephel. Adida not far from Jordan, as we have it in Josephus. v. II. p. 326, 327
- Ador. A City of Idumea. Joseph. v. II. p. 4.
- Adullam Cave, whither David betook himself when he escaped from Gath, and where he composed the 142 Psalm [it was in the Tribe of Judah. Hieron.] v. II. p. 57
- Aenon. Vide Aenon.
- Ai, Hai, In the Tribe of Benjamin, on the East of Bethel, Gen. 12. 8. Josh. 8, 9, &c. and not far from Bethaven. v. II. p. 20
- Aiath, within the jurisdiction of Judah, and in the Tribe Benjamin, lying betwixt Samaria and Jerusalem, Isa. 10. v. I. p. 104
- Aila, Elath, in the utmost Borders of Palestine, joined to the South Desert and the Red Sea, whence Men Sail out of Egypt into India; and thence into Egypt, where was the Roman Legion, called Decima, (saith St. Hieron. ) and was under the disposition of the Duke of Palestine (saith the Notitia ) but it should rather seem that it was Elath in the South of Judah, the other being far distant, where there was a Duke of Arabia (in which Elath at the Red Sea was) as well as of Palestine. v. II p. 320
- Alexandria, or Amon-Min-Na [a City in Egypt, at the Canobick Mouth of the River Nile ] where was in after-ages a vast number of the Jews, where they had many Synagogues, with a Cathedral, in which were seventy Stalls (as they report) and afterward a Temple built by Onias. Its probable, that Joseph and Mary came hither with our Savior. v. I. p. 205. v. II. p. 111, 681
- Alsadamus, A Hill, under which lived the Trachonite-Arabians. Joseph. v. II. p. 364
- Amalek, near the Wilderness of Zin, 'twixt Edom and Egypt. v. I. p. 27, 63.
- Amanah. Vid. Hor and Kirmion.
- Ammaus. Vid. Chamath.
- Ammon, A Country East of Jordan, the chief City of which was Rabbah. v. I. p. 62, 63.
- Amorites Mountain, Deut. 1. 19, 20. took its beginning from Kadesh-Barnea, the Southern Border of the Land of Israel, and ran forward into Judea beyond Hebron, the name only changed into The Hill-Country of Judea. So much mistaken are Adricomius and others, that bring it almost from the Red Sea. v. II. p. 11, 12
- Ampeloessa, A City near to Libanus, and a Decapolitan. Plin. v. I. p. 314
- Anthedon, A Town betwixt Rhinocorura and Gaza, Plin. v. II. p. 10
- Anti-Libanus. Vid. Libanus.
- Antioch. There are two Cities of that name; the one in Pisidia, a Province of the Lesser Asia, otherwise called Cesarea; the other in Syria, once the Head of the Syro-Graecian Empire, afterward the Seat of the Roman Governor. There the Disciples of Christ were first called Christians. Of old it was called Hamath, but afterward Antioch, from Antiochus, as bloody a Persecutor of the Church and Truth, as ever Israel had Vol. I. Pag. 286. v. II. p. 688
- Antipatris, Act. 23. 31. is called by some Capharsalama, & by Josephus, Capharzaba; but when rebuilt by Herod, was named Antipatris, in memory of his Father Antipater. It was situated in the best Plain of his Kingdom, rich in Springs and Woods, and was from Joppa 150 Furlongs, that is, eighteen miles, in the way from Jerusasalem to the West part of Galilee, and far from the place that is usually assigned to it in the Maps, which is in the middle of Samaria. The Jews oppose Antipatris and Gebath, that is, East and West, as the Sacred Writings do Dan and Beersheba, North and South. Ptolemy makes it to be Long. 66. 20. Lat. 32. 0. v. I. p. 55, 56. v. II. p. 372
- Apamia. There were, say the Jews, two Apamia's; one the Upper, and another the Lower. In one were Jews of pure Blood, in the other, not: And between them was the space of 4000 Paces. Apamia (saith Pliny ) was in Coelo-Syria, and had the River Marsyas running betwixt. It was otherwise called Sepham, and was the utmost Coast of the Land of Israel, North and North-East. v. II. p. 328, 496, 505, 800
- Apamia Sea, Is said by the Jews to be one of the seven Seas that compass the Land of Israel, and which the Talmudists say, is the Sea of Chamats, making Chamats and Apamia convertible, but that is a mistake. Vid. Chamats. v. II. p. 5, 63, 328
- Apheck, [There are three Cities of that name in Scripture; one in the Tribe of Aser, Josh. 19. 30. the other in Judah, 1 Sam. 4. 1, &c. the third in Syria, 1 Kings 20. 30.] the Wall of which last fell upon the Syrians, and killed 27000. v. I. p. 83
- Appii Forum, A place in Italy about 50 miles from Rome, and in the way thence to Rhegium. v. I. p. 322
- Ar, A City in Moab, situated upon the River Arnon. v. I. p. 36
- Arabia, [is of large extent, reaching from Euphrates to Egypt, and is divided into three parts; viz. Arabia Deserta, Petraea and Felix.] Arabia Deserta is full East of Judea, and the Inhabitants thereof are in Scripture constantly called, Men of the East, Gen. 25. 6. Judge. 6. 3, &c. [Petraea, so called from the City Petra, or the rockiness of it] reaches from thence to Egypt, dividing Judea from Egypt, saith Pliny [Felix is contained betwixt the Persian Gulf and the Red Sea ] and is divided from Petraea by the Black Mountains. Ptol. v. I. p. 437. v. II. p. 9, 352, 501
- Arad. Vid. Askelon.
- Aram. Vid. Syria.
- Ararat, [Mountains in Armenia. Hieron.] upon one of which the Ark rested. v. I. p. 8
- Arbel, A City of Galilee, betwixt Zipporis and Tiberias. It is also the name of a Valley, perhaps, adjoining thereunto. Joseph. v. II. p. 77, 80
- Arca, A Town in the Midland Phoenicia, that gave name to a Tetrarchy (saith Pliny ) at Libanus. Borcard saith, That the strong Hold Arachus, built by Aracheus Son of Canaan, is on (or rather between) the Borders of Libanus, and Anti-Libanus. From hence were the People called Arkites. v. II. p. 312, 314, 328
- Argob. Vid. Trachone.
- Arimathea. Vid. Ramah.
- Arnon, Was a River (or several Streams) that divided the Land of Israel from Moab. It was a Watry Country. v. I. p. 36. v. II. p. 501
- Arvadites, A People in the North part of Canaan, seated in Arad and Antarad; called by Jonathan, Lutasites, perhaps from Latavin a place in Phoenicia, mentioned in the Notitia. v. II. p. 328
- Arumah, A City, of which there is frequent mention in the Talmudical Writers, distant from Caphar Shichin Four thousand Cubits, and not far from Caphar Hananiah. Vol. II. Pag. 58.
- Asamon, A mountain in the middle of Galilee, over against Sippor. Joseph. v. II. p. 76
- Askelon. Gerar, or Arad, stood in the Country that was from thence called Gerariku, and was in the Tribe of Judah (though possessed by the Philistines. ) It was from Jerusalem 520 Furlongs, or 65 Miles; from Azotus 24 or 25 Miles; from Gaza ten (saith Mr. Sandys ) or as Antoninus, 16 Miles; from the River of Egypt 54 Miles; from Eleutheropolis 24 Miles; from Jamnia 20 Miles. It was a place, say the Jews, much given to poisoning, and South from thence was accounted Ethnic Land. Vol. I. Pag. 44. V. II. P. 4, 14, 322. 681. There was also another Askelon, called The New, which was built by Ezra, and was 4 Parsae, or 16 Miles from the Old, and sixteen nearer Jerusalem than the Old, saith Benjam. Tudelensis. v. II. p. 14, 322
- Asher Tribe, was in Galilee, and did extend itself from North to South, even from Carmel to Sidon and Lebanon, and lay betwixt Nephtoli (running along with it in length) and the Coasts of Tyre and Sidon, or the Great Sea. It abounded in Corn and Metallick Mines. v. I. p. 21, 431. v. II. p. 21, 59, 60, 88
- Ashteroth Karnaim, (called in the Samaritan Copy Aphinith Karaniah ) was in the Kingdom of Bashan, the larger Region being called Astaroth, and Karnaaim is added in a distinguishing sense, Deut. 1. 4. The Jews say, Ashtaroth Karnaim were two great Mountains, with a Vally between; by reason of the height of which, the Sun never shone upon the Vally. v. II. p. 363
- Assyria, or Kir, [divided from Mesopotamia by the River Tigris ] is improperly made the first of the four Monarchies. v. I. p. 108, 114
- Athens, [the Metropolis of Attica ] where was a famous University, a Synagogue of the Jews, and the great Court of Areopagus. v. I. p. 295
- Athone, in Joseph. A City belonging to Aretas the Arabian King, and seems to be the same with Thoana in Ptolemy, which he placeth in Long. 67, 30. Lat. 30, 30. v. II. p. 502
- Atolin, or Hatolin, famous in the Gemarists for the best Wine. v. II. p. 50
- Avites Region, called in Scripture Hazerim, Deut. 2. 23. and sometimes Shur, and in the Eastern Interpreters Raphia: This Country lay betwixt the River of Egypt and Gaza, 44 Miles, & was part of New Idumea. v. II. p. 4, 292
- Aulon, A City of Moab. Joseph. v. II. p. 316
- Auranitis, or Abranitis, is in the extreme Parts of the Land North, and is so called from the Mountain Hauran there situated also. vid. Hauran. II. 361, 365, 366
- Azem, A Town whose Houses were in Judah, but the Fields in Dan. v. II. p. 42
- Azotus, or Ashdod, [was taken from Judah and given to Dan. Bonfrer. ] It was 270 Furlongs, or 34 Miles from Gaza, 24 Miles from Askelon, and two Miles from Jamnia: Probably the Language there spoke was Arabic. v. I. p. 108. v. II. p. 14, 504, 681.
-
B.
- BAale. Vid. Kiriath Jearim.
- Baal-Shalishah, 1 Sam. 9. 4. The Targum reads it, The Land of the South, the reason of which is given by the Gemarists, because there was no Country throughout the Land of Israel, where the Fruits of the Earth were so forward as in Baal-Shalishah, Now such a Country they call Southern Fields. It was not far from Mount Tabor. Vol. II. Pag. 498
- Babylon, or Babel, so called from the Confusion of Tongues. Its also called, The Desert of the Sea, Isa. 21. 1. and in the Samaritan Version Lil • k. Its in Scripture said to lie North of Canaan, and was situated on Euphrates. Vol. I▪ Pag. 9, 112, 11 •
- Babylon was also, say the Jews, the name of a Region that extended itself from the River Azek, or perhaps Azochis in Pliny, to the River Juani, or Joani, perhaps Oenania, in Amm. Marcellinus, and above Diglath (or Tigris ) unto Bagdaal and Avana, and the lower Apamia, and unto Acra Tulbank • na (or Thelbelcane, which Ptol. placeth, Long. 78, 30. Lat. 35. 30) Indeed, by babylon the Jews understand all those Countries unto which the Babylonian Captivity was carried, not only Chaldea, but Mesopotamia also and Assyria, and do say of them, Wh •• soever dwells in Babylon, is as though he dwelt in the Land of Israel, and is reputed as clean. There, and in Egypt, was in after-times the greatest number of Jews, and it had of them three famous Academies, viz. Nehardea, So • iah, and Pombeditha. v. I. p. 874. v. II. p. 365, 505, 681, 798, 800, 874
- Bahurim, called also Alemeth and Almon (both Bahurim and Alemeth, sound as much as young Men ) was a Levitical Town in the Tribe of Benjamin, and close by Jordan. v. I. p. 66. v. II. p. 42
- Bambyce, called also Hierap • lis, and by the Syrians, Magog, in the Tetrarchy of the Nazarins in Coelo-Syria. Plin. v. II. p. 496
- Bamoth-baal, A City in the Plain of Peraea. v. II. p. 81
- Barchaim, A place famous for Wheat near Jerusalem, say the Jews. v. II. p. 50
- Basan, Was first inhabited by the Rephaim, and afterward was the Kingdom of Og. The name was afterward changed into Batanaea (the Syrians changing S into T. ) It formerly contained Gamalis, Gaulonis, Batanaea and Trachonitis; but afterward, it was more especially applied to the South part of it, and so it lay betwixt Galilee West, and Trachonitis East, extending itself, in length from South toward the North. v. II. p. 363▪ 364
- Basan-hill, Seated among pleasant Fields. v. II. p. 536
- Beer, or the Well, North of the River Arnon, where the Seventy Elders of the Sanhedrin, by Moses appointment, brought forth Waters by the stroke of their Staves, Numb. 21. 16. v. I. p. 36
- Beeroth, of Benejaakan, the 28 Mansion of the Children of Israel in the Wilderness. v. I. p. 38
- Beeroth, A City in Benjamin, Joseph. Josh. 18. 25. probably the Beer mentioned by Mr. Biddulph (and not Beersheba as was reported to him) ten Miles from Jerusalem, and said to be the place where Christ's Parents missed▪ him in their Journey, Luke 2. 34. v. II. p. 537
- Beersheba, [or the Well of the Oath, Gen. 21. 31. was the utmost point of the Land South; from whence the Phrase, From Dan to Beersheba: It was first given to Judah, Joshua 15. 28. and afterward to Simeon, Joshua 19. 2. and was twenty Miles from Hebron South. Hieron. Bonfrer. ] There Abraham lived, consecrated a Grove, and had an Oracle. Its called in the Notitia, Berosaba, where was a Roman Garrison, that had in it the Dalmatian Horse of Illyria. v. I. p. 13, 14. v. II. p. 4. 294
- Beersabec, A Fortified Town in the Nether Galilee. Joseph. v. II. p. 57
- Bekijn, A Place between Jamnia and Lydda, say the Jews. v. II. p. 17, 85
- Belatah, A Village, the distance of a Sabbath days journey (or 2000 paces) from Shechem, and where Joseph was buried, say the Jews. v. II. p. 668
- Beleus, A very small River, called also Pagida, that flows out of the Lake Cendevia, saith Pliny, and runs into the Sea (not two Miles as the English, but) two Furlongs from Ptolemais, saith Joseph. v. II. p. 59, 60.
- Benjamin Tribe, was in length from the River Jordan to the Sea, and in breadth from Jerusalem to Bethel. Its Land was of the same nature with that of Judah, and had its Mountainous part, its Plain and Vale, not only towards Lydda, and the Great Sea, but towards Jeriricho and Jordan. v. II. p. 10, 20
- Benebarak, A Place where sat a Council of the Jews and Akiba sometime lived. Vol. II. Pag. 85
- Berea, A Town in Macedonia [situated on the River Haliacmon. ] There is also a City in Syria of that name, far North of Damascus. v. I. p. 294. v. II. p. 104
- Berytus, [A City betwixt Byblus and Sidon, and almost equally distant from both] where Agrippa built a Theatre, and Amphitheatre, Baths, Porches, and such like Magnificences. v. I. p. 889
- Bethany, Call'd by the Rabbins Beth-Hene, fifteen Furlongs from Jerusalem. It took its name from a Tract of Ground so called, which reached within eight Furlongs of Jerusalem, and had its name Beth-Hene, or the place of Dates, from Athene, which signifies the Dates of Palm-Trees, not come to ripeness; of which many were growing there. Vol. 2. Pag. 37, 40, 304. There was a Lavatory, or a Pool and Collection of Waters, where the People were wont to purify themselves. Travelers speak of a Cistern near the Town of Bethany, near which in a Field is shewn the place where Martha met our Lord. v. II. p. 305
- Bethabara, John 1. 28. where John first Baptized, John 10. 40. It is by some read Bethamarah, and Bethania (either as put for Batanaea, according to the Syriac Idiom for Bethshania. ) It was called Bethabarah, because (as the word signifies) it was a place of Passage, or because opposite to Bethbarah (a place on the other side Jordan. ) It was out of the Precincts of Judea in the Scythopolitan Country (where the Jews dwelt amongst the Syro-Grecians ) over against Galilee, and was a Water distinct from Jordan, and removed somewhat from it, and above the Passage from Jericho. v. I. p. 513, 527, &c. 578, 582. v. II. p. 478, 492, 494
- Bethbarah, Judge. 7. 24. opposite to Bethabarah, near to Mount Ephraim, and near unto which were the Waters that the Ephraemites kept against the Midianites to stop their Passage. v. II. p. 494
- Betharabah, A City in the Wilderness of Judah, Josh. 15. 61. v. II. p. 499
- Bethaven in Benjamin, Josh. 7. 2. It was near unto 〈◊〉 , and gave name to a Wilderness adjoining thereunto, Josh. 18. 12. v. II. p. 20
- Beth-Baltin, A Hill in the utmost part of the Land of Israel (taken in the largest sense) and not far from the Bank of Euphrates West, say the Jews, where they lifted up flaming Torches to give notice of the New Year to them of the Captivity. v. II. p. 364▪ 365
- Beth-baal-meon, A City in the Plain of Peraea. II. 81
- Beth-Chadudo, A place three Miles from Jerusalem, at the first entrance into the Desert, toward Beth-horon. v. II. p. 50
- Beth-Ceremony, Nehem. 3. 14. Out of the Valley of that name were fetched the Stones for the Altar, &c. say the Jews. v. II. p. 51
- Bethel, was in the Land of Benjamin, and the utmost bound of it toward Ephraim; it was seated in a Mountainous Country, opposite to Jerusalem, in a right Line North and South (and not as the Maps, remote and aslope.) It was afterward called Bethaven by way of reproach (as Jerusalem is called Sodom ) because of Jeroboams Calves that were placed there. v. II. p. 20, 514
- Beth-Haran, A City in the Valley of Peraea. v. II. p. 81
- Beth-horon, There were two Places of that name under the Old Testament, the Upper (which was in Eph • aim, Josh. 16. 5.) and the Nether [Josh. 18. 13. in Benjamin, or the extreme part South of Ephraim. Bonfrer. ] This last is called by Josephus, Bethoro (and is the only Bethoron under the second Temple) and according to him, stood about an hundred furlongs, or twelve miles and an half from Jerusalem, upon the public way thence to Cesarea: At which place the Passage was very rocky and narrow. Here the Canaanit • sh Army perished, Josh. 10. not by Hail but Stones, which lasted unto following Ages. Here also (say the Jews) the Army of Sennacherib fell. v. II. p. 19, 372
- Beth-jerach, A Castle near the Lake of Genesareth, and opposite to Sinnabris. Vol. II. Pag. 65
- Beth-jeshimoth, A place East of Jordan, near which the Israelites encamped, and twelve miles from Abelshittim. v. II. p. 46
- Bethlehem, or Ephratah, Gen. 35. 19. Ruth 4. 11. was in the Tribe of Judah, 35 Furlongs, or (about four Miles and half) South from Jerusalem. It was called Bethlehem of Judea, to distinguish it from a Town of that name in Zebulun, Josh. 19. 15. We read not anything in the Jews concerning this City, besides what is produced out of the Old Testament; this only excepted, that the Jerusalem Gemarists confess, that the Messias was born there before their times. Vol. I. Pag. 431, 440 v. II. p. 48
- Beth-Maron, A Town in Asher near Gush-Halab, at the ascents of which was a way so narrow, that two could not walk abreast together, for there was a deep Vale on each side. v. II. p. 515
- Beth-meon, or Beth-mein, called by Josephus Beth-maus, was distant from Tiberias four Furlongs. (The Maps place it too remote from thence.) v. II. p. 71
- Beth-Nimrah, A City in the Vale of Peraea, famous for Waters, called the Waters of Nimrin, Isa. 15. 6. Josephus saith, There spring out near this place certain Fountains of hot Water. v. II. p. 81, 501
- Beth-phage, So called from the word Phagi, which denotes Green Figs (a Fruit that place was famous for) it was not a Town far upon Olivet (as the Maps generally do show) but a Tract, which beginning at the Foot of Mount Olivet, ran forward for 2000 paces (where it joined to that of Bethany ) and being so near Jerusalem, gave the name of Bethphage, to the uttermost part or street of it, within the Wall, and was accounted as Jerusalem itself in respect of all Privileges. v. I. p. 252 v. II. p. 36, 37, 304
- Beth-Rimmah, A place in the Hilly-Country, probably of Ephraim, famous for excellent Wine. v. II. p. 50
- Beth-saida, signifies the place of Hunting, and it seemeth to be so called, because it stood in a place where was store of Deer, as Gen. 49. 21. Naphtali shall abound in Venison: And Bethsaida stood either in or very near that Tribe. Our Author at first thought it to be on that side the Lake of Genesareth: But in his after-writings he placeth it East of the Lake of Genesareth, in Batanea and the lower Gaulonitis, at the beginning of the Mountainous Country and North of Hippo. Philip rebuilt it, and gave it the name Julia, in honor to the Emperors Daughter. v. I. p. 35, 533. v. II. p. 83, 197, 309
- Bethsaida-wilderness, A little North of Bethsaida, and near a Creek of the Sea of Gennesareth. v. II. p. 197
- Beth-shaaraim, There the Sanhedrim sat before it removed to Tsippor. Here was buried Rabbi Judah, the Holy (say the Jews) though he taught at Tsippor. v. II. p. 74, 249
- Bethshan, Of this there is frequent mention in Scripture, Josh. 17. 11. Judge. 1. 27. It was by the Heathens called sometime Nysa, from Bacchus's Nurse that was buried there (saith Pliny ) and Scythopolis, because the Scythians planted there, or perhaps from Succoth. It was in the Lot of Manasseh, and the furthest bounds of it Northward. Jud. 1. 27. It was situated below the Lake of Genesareth toward the Dead Sea, half a League from Jordan, near to Zartanah, 1 King. 4. 12. and almost over against Succoth. And yet our Author elsewhere placeth Tiberias there, and saith, that Bethshan was 120 Furlongs, or 15 Miles from Tiberias, the whole Lake being between them (which is an hundred Furlongs in length) and there its placed in the Map. [Its said, 2 Macab. 12 29. to be 600 Furlongs, or 75 Miles from Jerusalem. ] This was a noble City of the Syro-Grecians, and one of Decapolis, inhabited in later times by Gentiles for the most part. It was placed at the entrance into a great Valley or Plain, and so delightful, that the Jews say, If Paradise • e in the Land of Israel, Beth-shean is the Gate of it. Hereabout was a common passage over Jordan, from Manasseh, Samaria, and the lower Galilee to Peraea. Scythopolis is also taken for the whole Jurisdiction belonging to that City, which was not only within the Confines of Manasseh, but extended itself beyond Jordan, even to Peraea, so that part of the Country was on this side, and parton that. Vol. II. Pag. 56, 68, 82, 314, 315, 493
- Beth-shemesh, A City in the Tribe of Issachar, and toward the utmost coast North. Josh. 19. 22. [There were two others of that name; the one in Judah, 2 Kings 14. 11. the other in Naphtali, Josh. 19. 38.] v. II. p. 498
- Bezer, In the Tribe of Reuben, Josh. 20. 8. v. II. p. 81
- Biram, A great Fountain, and one of the three that remained after the Deluge, say the Jews. v. II. p. 69.
- Biram. Vid. Beth-Baltin.
- Bitter, or Betar, called Beth-Tar, or, The house of Spies. It may be questioned whether it be the Betarus in Antoninus (between Cesarea and Diospolis on the Sea-coast) or Be • aris in Josephus, which he placeth in the South of Judea. Eusebius calls it Betheka, and saith it was not far from Jerusalem, which Baronius boldly Translateth Bethlehem. Bitter is placed by the Jews in the Valley Jadaim, and some of them say it was a mile, others forty miles from the Sea. It is notorious amongst them for the vast destruction of the Jews there, 52 or 55 years after the destruction of the Temple, in the Insurrection of Ben-Coziba or Ben-Cozba. v. I. p. 366, 367, 349 v. II. p. 48, 49, 81, 323
- Bochin, A place near Bethel, and so called, because the people wept there. Judge. 2. 1. v. I. p. 45
- Bosor, or Bosorra, A strong City in Gilead, 1 Mac. 5. 26, 27. the Bound of Trachonitis, in the Confines of Peraea. v. II. p. 81, 82, 364
- Bozra in Edom, Isa. 63. 1. v. II. p. 82, 83.
-
C.
- CAdesh-Barnea, was before called Rithmah, Numb. 33. 18. compared with Numb. 12. 16. and 13. 26. perhaps from the Juniper-Trees that grew there, as 1 Kings 19. 4. but afterward it was named Cadesh, because the Lord was there Sanctified upon the people that murmured upon the return of the Spies, Num. 13. 26. & 20. 13. & 32. 8. Deut. 3. 19. And Barnea, or The wandering Son, because here was the Decree made of their long wandering in the Wilderness, by many Stations till they came hither (and not to another Cadesh, as some would have it) again some 37 or 38 years after. It was also called Meribah, Numb. 28. 13. Ezek. 47. 19, &c. It was called by the Rabbins Rekam, and by the Arabians Cawatha, from Kawa, which signifies an Outcry: And was situated in the desert of Zin and Paran, Numb. 12. 16. and 20. 1. in the very Southern Bounds of the Land, Numb. 34. 4. and near unto Edom, Numb. 20. 16. v. I. p. 35, 38. v. II. p. 8, 9, 325
- Cadmonites, originally Canaanites, and one of the ten (though not of the seven) Nations the Jews say they are to possess: So called perhaps from Cadman, a Person of Renown in the Family, if not from their Antiquity, or rather from their habitation Eastward, which was about those parts that afterward belonged to the Moabites and Ammonites. v. II. p. 329
- Cesarea-Palestinae, so named by Herod in honor of Caesar Augustus. It was otherwise called, The Tower of Strato, and perhaps was the Tower Sid in the Talmud. It was situated betwixt Doron and Joppa, and was from Jerusalem 600 Furlongs, or 75 Miles; from Sycaminum 20 Miles; from Diospolis 40 Miles; from Jamnia 52 Miles. Here the Roman Proconsul resided, and it was inhabited by Jews (who had several Schools there) Heathens, and Samaritans. It was called Ekron by the Jews, by way of reproach. v. II. p. 3, 54, 55, 322
- Cesarea Philippi, Was first called Laish or Leshem, and then Dan (when subdued by the Danites, Judge. 18▪ 29▪) and by the Arabic Interpreter Hazor, Josh. 11. 1. (for of this Cesarea is it to be understood, and not (as our Author saith he formerly thought, Vol. II. pag. 54.) of Coesarea Strat. ) It was situated at the Springs of Jordan the less, not far from Lebanon, within the Jurisdiction of Tyre and Sidon, in the Midland- Phoenicia, and was a Decapolitan City, Josephus saith, it was also called Panias, from the place adjoining called by that name, to which perhaps the name Remphan may relate. Acts 7. 43. because of the Idolatry or Calf that continued longer here than at Bethel. Eusebius saith, here was to be seen the Statue of the Woman cured by Christ of the Bloody Issue, but that Cure was rather wrought at Capernaum. Vol. II. Pag. 63, 172, 312, 317, 673.
- C •• in, There is a City Cain, placed in the Maps not far from Carmel; and in the Dutch Map of Doet, with the Picture of one Man shooting another, with this Inscription, Cain was shot by Lamech, Gen. 4. a place obscure by the various Opinions of Interpreters, but Doet hath chosen the worst of all. v. II. p. 330
- Callirhoe, Vid. Lasha.
-
Cana, There were several Towns of this name. 1. In Asher, Josh. 19. 28. called by St. Jerome, Cana the Great, and may be called Cana of the Zidonians. 2.) In the North part of the Lower Galilee, and dividing it from the Upper: This seems to be the same with Caphar-Hananiah. This our Author once thought to be the Cana, Joh. 2. 1. But last of all, he supposed it to be 3. Cana the Less, or of Galilee, to distinguish it from the other, which was situated where Jordan flows into the Lake of Genesareth, over against Julias Betharampta, and was (saith Josephus ) a Nights Journey from Tiberias, and as far from Capernaum as the length of the Lake. This was the abode of Nathanael, and of Simon, who probably was from hence called the Canaanite, 4. in the Tribe of Ephraim, Josh. 16. 8. & 17. 9. which was Cana of Ephraim. v. I. p. 541, 742. v. II. p. 81, 309, 497, 498, 624
Vid. Chorazin.
- Canaanites. The Scripture doth not call all the Sons of Canaan by that name, as the Arvadites, &c. that inhabited Phoenicia, and a great part of Syria, but where their Coasts end toward the South, there the Canaanites began, and they are sometimes reckoned as a particular Nation▪ sometimes as including all the seven, Gen. 10. 18, 19. Deut. 7. 1, &c. When particular, it respects that part of the Northern part of Canaan, which Canaan himself, with his first-born Sons, Zidon and Heth inhabited. Hence Jabin King of Hazor is called King of Canaan, Judge. 4. 2. that is, of the Northern Coast of the Land of Canaan. But when its a general name, it includes all from Sidon to Gerar and Gaza, Gen. 10. 19. v. II. p. 202, 328
- Canatha, accounted a Decapolitan City by Pliny. v. I. p. 645
- Capernaum, Perhaps the Capharnome of Josephus. Its uncertain whether the name be derived from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ; the former denotes pleasantness, the later comfort. The Oriental Interpreters write it the later way, Caphar Nachum. It was situated near to the Sea of Genesareth, in the Country of Genesaritis, Matth. 14; 34, &c. and whereabouts the Tribes of Zebulon and Naphtali met, Matth. 4. 3. between Taricheae and Tiberias, and from the later about two miles. This was the Town of Christ's supposed Father Joseph, and where he himself dwelt. Near to it was a Fountain of the same name, and the Custom-house where they gathered a Tribute of those that passed over, and where Matthew was: And the Mountain where Christ chose the twelve, made his Sermon, Matth. 5. and its likely where he met his Disciples after his Resurrection, Vol. I Harm. N. T. SS. 3. & 272. pag. 455. v. II. p. 72, 197, 308, 496, 624
- There was another Capernaum, mentioned by Gul. Tyrius, that lay upon the Coast of the Mediterranean Sea, not far from Tyre. v. II. p. 496
- Caphar Achum, not far without Jerusalem. v. II. p. 50
- Caphar Hananiah, or Caphar Hanan, was in the uppermost Border that divided the Upper and Lower Galilee, and 16 miles from Zippor, and where the plenty of Sy • amines began. It may seem to be the same with • e • hshan, or rather Cana of Galilee, it agreeing with it in its situation. Vol. II. Pag. 56, 58, 497
- Caphar Lodim, A Village in the Vale of Saron, between Lydda and the Sea; and was so called, because some people of Lydda were always there. It was reckoned without the Land. v. II. p. 18
- Caphar Shichin was 4000 Cubits distant from Arumah, and not f • r from Caphar Hananiah. There was a City Shichin destroyed for Magical Arts. v. II. p. 51, 58, 76
- Caphar Sigana, in a Valley next to Beth. Rimmah, &c. noted for the best Wine. v. II. p. 50
- Caphar Uthni, from Caphar Hananiah 32 miles, from Zippor 16 miles. v. II. p. 58
- Cappadocians, are those chiefly who are bounded Southward with that part of Silicia that is called Taurus, Eastward by Armenia and Colchis, and other interjacent Countries, saith Strabo. The Greek Interpreters render Caphtorim by 〈 in non-Latin alphabet 〉 , Cappadocians. v. II. p. 312, 693
- Carchemish by Euphrates, 2 Chron. 35. 20. v. I. p. 117
- Caria, A Province of Asia the Less, nearer Greece than Lycaonia. v. II. p. 693
- Carmel, rather a Mountainous Tract than one Mountain, containing almost the whole breadth of the Land of Issachar, and part of Zebulon, but had one top more eminent than the rest, which had a Town on it called Ecbatane, and where probably was the Oracle Vespasian consulted. The Foot of it was washed by the Sea. v. II. p. 59
- Casius Mountain, lies nearer Pelusium than the Eruption of Sirbon doth (and not as the Maps, farther from it.) Its from Pelusi • m 40 miles, from Ostracene 26 miles, from Sirbon 28 miles. From hence the Country near it was called Casiotis, which was the Country of the Amalekites. v. II. p. 9, 291
- Celo-Syria, or Coelo-Syria, had 17 Tetrarchies, saith Pliny. [It was so called, because it was placed betwixt the Mountains of Libanus and Anti-Libanus, for that was properly Coelo-Syria, saith Strabo: Others, as Ptolemy, extend it much farther, vid. Bonfrer.] v. I. p. 453
- Cendevia, flows at the Root of Carmel, and out of that the River Beleus. So Pliny. v. II. p. 59
- Chabor, 2 King. 17. 6. whither the ten Tribes were carried. There is a River Chaboras in Mesopotamia. v. II. p. 800
- Chabul, was a Country in the Northern part of Galilee, where the twenty Cities were that Solomon gave to Hiram King of Tyre, 1 Kings 9. 11. Chabul (say the Talmudists ) signifies a Land that bears not fruit, or that is dirty, and in the Phaenician Tongue, that which pleaseth not. The 70 Interpreters render it 〈 in non-Latin alphabet 〉 the bound or coast, taking the modern Name instead of the old. It contained Cities of a mixed Jurisdiction, viz. forbidden, as N • b • , &c. permitted (that is, as to Tith ) as Tsur, Tsezar, &c. v. II. p. 311 312 313
- Chabul, A City destroyed for discord, say the Jews. v. II. p. 51
- Chakrah, A fortified Town which belonged to Gush, and was near to Sipporis. v. II. p. 75
- Chalcis, A City or Garrison built on an Hill in the Streights of Libanus and Anti-Libanus. v. II. p. 365. It was also the name of a Kingdom thereabouts in Syria, which Agrippa succeeded his Brother-in-Law-Uncle. Herod, in (for such Relations did that Incestuous Family find out) v. I. p. 320
- Chaldea was reckoned to Mesopotamia. There be that suppose the Chasdim, or Chaldea • s, were so called from the last Letters of Arphaxad 's name, 〈 in non-Latin alphabet 〉 v. I. p. 13 780
- Hammath, in Jos • phus Ammaus, so called by reason of the Chamini, or warm Baths; it was so near to Tiberias (within a mile) that it was almost one City with it, and so near to the Country of Gadara, that thence it took its name of Hammath of Gadara. It was on both sides Jordan; one part upon the Bank of Naphtali, or Tiberias; another, on that of Gadara, the Bridge lying between. Vol. II. Pag. 68, 197, 308, 492
- Hammath pellae. Vid. Lasha.
- Chamathi. Vid. Hamath.
- Canothah. Canatha, The Upper and Lower, beyond Jordan in the Borders. v. II. p. 84, 314
- Chaphenatha, 1 Mac. 12. 37. It may be thought to be some part of the Out-skirts of Jerusalem toward the East, and so called from the Dates growing there. For Chephannioth is frequently used among the Talmudists for the Dates of Palm-Trees that never come to their full maturity. v. II. p. 516
- Cherethims, A Philistine Nation, which by the Greek Interpreters is rendered 〈 in non-Latin alphabet 〉 Creets, Ezek. 25. 16, &c. and probably the Creets, Acts 2. 11. were such, because St. Luke joins them with Arabians. v. II. p. 504
- Cherith, A Brook where Elijah was concealed, 1 Kings 17. 3. It was West of Jordan, perhaps near Bethshan. v. II. p. 318
- Chezib and Achzib, which at last passed into Ecdippa, according to the manner of the Syrian Dialect, which commonly changeth Zain into Daleth; it was North of Acon, and not far from the Scalae Tyriorum. This divided the clean of the Land from unclean. v. II. p. 59, 61
- Chippar, within twelve miles of Zippor. v. II. p. 515
- Chorazin, Matth. 11. 21. Chorashin denotes Woody places, hence we suppose this place so called, because so Seated: And such Places the Land of Naphtali was famous for above the other Tribes, to which, Gen. 49. 21. refers, Naphtali is a Hind let loose, i. e. shall abound in Venison. So that its probable it was in Galilee; and what if Cana, and some small Country adjacent, be concluded to be it? v. II. p. 84
- Cilicium, A City in Moab. v. II. p. 316
- Corinth, at first called Ephyra, stood in an Isthmus of five miles, parting the Aegean and Jonian Seas, and joining Greece and Pelopanesus, having in the Aegean the Port L •• h • ae or Jochae • m (which lay under the City) from whence they Sailed for Italy; and in the Jonian the Port Cenchreae, distant from the City 70 Furlongs. The City was in compass 40 Furlongs. v. I. p. 295. v. II. p. 737
- Crete, An Island in the Mediterranean Sea, of small compass, but the Language of it reached all over Greece. v. I. p. 752
- Cush, or Ethiopia, is sometimes taken for Arabia; so Moses 's Wife is called a Cushite, Num. 12. 1. and Zerah the Arabian also, 2 Chron. 14. for Arabia was the Land of Cush. And sometimes for Ethiopia in Africa, South of Egypt, whence the Eunuch came▪ Acts 8. 27. A name infamous amongst the Jews, Psal. 7. Title. v. I. p. 25, 34, 108, 789. v. II. p. 503
- Cuthites, first came • rom Cutha to Samaria, 2 Kings 17. 24. By this name the Jews called all the Samaritans, by way of reproach (probably thereby reproaching them with the odious name of C • shites ) In their after-writings they apply this name to Christians. v. II. p. 496, 503
- Cyprus, An Island in the Mediterranean Sea, exceeding full of Jews, and where they in an Insurrection having killed 200 thousand people, were afterward not suffered to come. It was the native Country of Barnabas. v. I. p. 289
- Cyrene, A Country in Africa, near Libya; and also a City. Strabo describes the Country, Lib. 17. and Pliny the City, l. 5. c. 5. v. II. p. 663.
-
D.
- DAlmanutha may be so called, as the place of widowhood, or from Zalmon (Tsaddi being changed into Daleth after the manner of the Syrians and Arabians ) It was a little Town within the bounds of Magdala. Vol. II. Page 307. 309
- Damascus, the chief City in Syria, and was watered by the Rivers Chrysoroas, Ab • na, &c. It was in the days of Abraham, but not victorious till the time of David. It was afterward the head of Syria, and at last captivated by the Assyrian. In aftertimes it had many Jews in it: And was accounted by Pliny a Decapolitan City. v. I. p. 113. 283, 645
- Dan Tribe, was situated on the shore of the Mediterranean Sea, and afterward sent a Colony to Laish. In this Tribe public Idolatry beg • n, therefore not named, Revel. 7. v. I. p. 45
- Dan City. V. Cesarea.
- Daphne, a Region in the Northern part near Lebanon, out of which Jordan ariseth. V. Ri • lah. v. II. p. 62
- Debir, a City in Judah, called at the first Kiriath-Sepher. v. I. p. 44
- Decapolis, the ten Cities are by Borchardus placed in Galilee, and by Pliny all beyond Jordan in Syria, except S • ythopolis. But they seem to be such as were within the bounds of the Land, but inhabited by Gentiles. Such were Bethshan, Gadara, Hippo, Pella, Cesarea Philippi, and probably Caphar-Ts • mach, Beth-Gubrin, and Caphar Carnaim. v. I. p. 645. v. II. p. 311, 314, &c.
- Derbe, Act. 14. a City in Lycaonia, and coasted on Isauria. v. I. p. 291
- Dibon-gad, in Moab, and the thirty ninth mansion of the Israelites.
- Diospolis. V. Lydda.
- Dimon waters, Isa. 15. 9. in Moab. Quaere whether Dimon be not the same with Dibon (Beth and Mem being alternatively used) that so it may agree more with 〈 in non-Latin alphabet 〉 blood. v. 11. p. 501
- Dor, Doron in the Tribe of Manasseh, bordering upon Galilee, between Cesarea and Sycaminum. v. I. p. 54, 56 493
- Dothan, Gen. 48. in the Tribe of Zebulon, (Vid. Bonfrer.) v. I. p. 19
- Dumah, a Country in Arabia. v. I. p. 108
-
E.
- EBal a Mountain, on which the curses were read, it touched on Sychem (the Metropolis of Samaria ) and was opposite to Gerizim. It was a Mountain dry and barren. Vol. II. p. 52
- Edar. Vid. Migdal Eder.
- Eden, Its difficult to meet in the Samaritan Version with any footstep of the names of the Rivers of Eden, and the Country which those Rivers run into, except Cophin, which seems to agree something with Cophen mentioned by Pliny. v. II. p. 505
- Edom. Vid. Idumaea and Seir.
- Eglah Shelishijah, translated Isa. 15. 5. an Heifer of three years old; but why may it not be the name of a place, and so called a third Eglah in respect of two others, much of the same sound; or else Dutchess or Noble Eglah as 〈 in non-Latin alphabet 〉 signifies a Duke or Tribune? There is mention of En Eglaim in that Country, Ezek. 47. 10. where Eglaim is in the Dual number, and seems to intimate there were two Eg • ls, with respect to which this of ours may be called a third. The sound of the word Necla comes pretty near it, which Ptolemy placeth in Arabia Petraea Long. 67. 20. Lat. 30. 15. which was fifteen miles from Zoar. This seems to be Agalah in Josephus. Vol. II. p. 5 • 2
- Egypt River. Vid. Sihor.
- Ekron [was the most Northern of the five Lordships of the Philistines, Josh. 13. 3. and was first given to Judah, Josh. 15. 45. but afterward taken from that and given to Dan, Josh. 19. 43.] v. I. p. 44
- Elath, South of Jerusalem a days journey. Vid. A • la. v. II. p. 320
- Elath or Eloth, a Sea Town in the Country of Edom, on the Red Sea, 2 Kings 14. 22. & 16. 6. v. I. p. 91, 103
- Elutheria, East of Joppa and betwixt that and Lydda, its mentioned in Gul. Tyrius. v. II. p. 372
- Eleutheropolis, a City often mentioned in St. Jerome; and from Jerusalem twenty miles, almost in the middle betwixt that and Askelon. v. II. p. 293, 322
- Eleutherus River is by Ptolemy placed near Antarado, but by Borchardus between Tyre and Sarepta, the mouth of it three Leagues from that, and about two from this. v. II. p. 369
- Elim the fifth Mansion of the Israelites after they came out of Egypt. v. I. p. 27
- Emmaus, afterward called Nicopolis and a Roman Colony, was sixty furlongs or seven miles and an half West from Jerusalem, and in the way thence to the West part of Galilee. It might have its name from Ammath a channel of waters, being famous for such. And perhaps might be the same with those of Nephtoa (or Etam ) which was also West of Jerusalem. Ptolemy placeth it Long. 65. 45. Lat. 31. 45. which doth not well agree with the account of the Evangelist, Luke 24. 13. and Josephus. I. p. 270. II. p. 42, 371, &c.
- Emims, the old Inhabitants of Moab. v. I. p. 12
- Engannim or Anem, 1 Chron. 6. 72. Josh. 21. 29. now Enine signifies a Fountain and Gardens, and so the pleasantness of the place. It was in the Tribe of Isachar, a Levitical City twenty two miles from Tabor, saith Biddulph, and in the way from Jerusalem to Galilee. Perhaps the same with Naim, by a transposition of Letters. v. II. p. 370, 536
- Engeddi, a City in the Wilderness of Judah, the same with Hazezon Tamar, & not yielding to Jericho for fruitfulness in Palms (from whence its name, Tamar signifying a Palm). It lay on the South (not on the North as the Maps place it) point of the dead Sea, and not far from it, being the utmost bound of the Land. It was in Idumaea the Less. Near to it was the Wilderness of Engeddi, famous for its strong holds in the time of David. v. I. p. 12. 58, 84. v. II. p. 7. 295, 296, 499
- Aenon or Aenon, signifies a place of Springs, or Waters, which may be the reason why the Seventy Interpreters translate Middin, Josh. 15. 61. by Aenon, as Middin is a place of Waters. Its uncertain where it was, whether in Galilee; or the Wilderness of Judah (as Middin was) or in Peraea near Arnon. v. I. N. T. SS. 14. 478 v. II. 499, 500, 501
- Ephesus a famous City in the lesser Asia, in which was the Temple of Diana, one of the Seven wondrous Fabrics of the World. It was hundreds of years in building at the charge of all Asia. v. I. p. 306, 316
- Ephraim Tribe extended itself in length from Jordan to Gezer, Josh. 16. 3. by the Mediterranean Sea, and in breadth from Bethel, and ends at the Great Plain; so Josephus. v. II. p. 493
- Ephraim, Hill Country, Jud. 4. 5. was a certain hilly place running out between Judea and the Land of Ephraim. v. II. p. 20. 373
- Ephraim, a small City, Joh. 11. 54. in the confines of the Tribe of Ephraim, 2 Chron. 13. 19. but in the Tribe of Benjamin, in the Wilderness of Bethaven, and near to that of Judea, in or near the way from Jerusalem to Jericho. It was seated in a fruitful Valley, and famous for the best flower. v. II. p. 20. 49, 514
- Esdrelon. Vid. Great Plain.
- Essens. Vid. Kenites.
- Etam Fountain, say the Jews, is in the way betwixt Hebron and Jerusalem. But if it be the same with Neptoah, Josh. 15. 9. then it lies not South as Hebron, but West. The Waters of this were not conveyed into the City but the Temple, and the overplus of what was used there flowed thence into the Valley that lay between the Temple and Jerusalem, and emptied itself by the Water-gate into Kidron. Vol. II. p. 510
- Etham, Wilderness, the same with Shur, Numb. 33. 7, 8. Exod. 15. 22. The Read-Sea so pointed into this Wilderness that it was on both sides of the point of the Sea. v. I. p. 27
- Ethiopia. Vid. Cush.
- Euphrates [often called the River in Scripture, Ezra 4. 10, &c. divides Syria and Arabia from Mesopotamia, and then joining with Tigris falls into the Persian Gulf] its called in the Samaritan Version, Salmaah. v. II. p. 505
- Ezion Gaber, the thirty second Mansion of the Israelites in the Wilderness. Thence the Fleet set out for Ophir. v. I. p. 35, 74
-
G.
- GAash Hill where Joshua was buried, perhaps the same with that Galaad, Jud. 7. 3. (which is by the Seventy rendered Gaash ) and might it not be so called upon the account of the Pillar of Witness, Josh. 24. 26. that was built there a little from Shechem? Vol. II. p. 363, 364
- Gabala, a Midland City of Phoenicia. Ptol. v. II. p. 312
- Gabara, Geber, or Tarnegola (these two signifying the same, viz. a Cock ) the Upper to distinguish it from another of that name, one of the three great Cities of Galilee. It was seated beyond Cesarea Philippi, and the utmost bound of the Land North. v. II. p. 77. 312, 517
- Gad, [Tribe had Reuben on the South, Manasseh North, Jordan on the West, and Gilead Mountains and Arabia East.] v. I. p. 37
- Gadara, or Hippopodion, the Metropolis of Peraea, washed by the River Hieramax, from Tiberias sixty furlongs, and near to Gergesa. It was one of the Cities of Decapolis and of Heathen Jurisdiction, and gave name to the Country about it. v. II. p. 37. 69, 315
- Galilee, contained Isachar, Zebulun, Naphtali, Asher with part of Dan, and Peraea. It was bounded North by Lebanon and Syria; on the West by Phoenicia; on the South by Samaria. It was divided into three parts, the Upper (so called because it abounded in Mountains) which contained Asher and Naphtali, and was eminently called Galilee of the Gentiles, and sometimes Gilgal, Deut. 11. 30. And secondly the Lower, which contained Zebulun and Issachar, and because it was Champion was called the Great Field. And thirdly the Vale, which is the border of Tiberias. Josephus saith, there were two hundred and four Cities and Towns in Galilee, that were more eminent and fortified. v. I. p. 364▪ 623. II. p. 56, &c. 66, 8 • , 362, 496
- Gamala, a fortified Town in Batanaea in the Lower Gaulonitis upon the Lake of Genesareth over against Tarichaea, and that gave the name to a Region about it. v. II. p. 75. 83, 364
- Gath Hepher, a Town in Zebulon, Josh. 19. 13. and from whence was Jonah the Prophet, 2 Kings 14. 25. v. I. p. 411
- Gaulonitis, the Upper and Nether, within Batanaea, so called from Golan, once the chief City of Bashan. v. II. p. 81. 364
- Gaza, or Azza, and by Eustathius Jone, in the Tribe of Judah. There were two, the Old and the New, the former was destroyed by Alexander, and therefore called Desert. It was from the bay seven furlongs (which was saith Ptol. in Long. 65. 45. but more probably 65. 26.) from the River of Egypt forty four miles; from Azotus thirty four miles; from Askelon ten (or sixteen) miles; from the dead Sea fifty five miles, from Petra in Arabia one hundred and ten miles. Vol. I. Pag. 44. 281. Vol. II. p. 13. 14, 44, 292, 320, 321, 500, 681
- Gaza, the New was built nearer the Bay, was called Maiuma, and afterwards Constantia, and named so by Constantine after the name of his Sister, saith Eusebius, or as Sozomen, of his Son Constantius. v. I. p. 281
- Gaza, there was another in Ephraim, 1 Chron. 7. 28. v. II. p. 679
- Gedor, a Town in the mountainous part of Peraea. v. II. p. 81
- Gema, a City in the extreme parts of Samaria, next adjoining to Issachar; near to Nain, if not the same with it. v. II. p. 370
- Genesareth, Lake, Luke 5. called Cinnereth, Numb. 34. 11. and the Sea of Galilee, Joh. 6. and Tiberia • , Joh. 21. is one of the seven Seas that the Jews say compass the Land. Its about six miles broad and sixteen long, saith Pliny, but Josephus twelve and half, and Biddulph twenty four in length and in breadth fifteen. From the head of Jordan to the South part of it, was about forty miles, from Samachonitis fifteen. It was within the Tribe of Naphtali, and not out of it as the Maps mistake. See the Scheme of it. Vol. II. p. 308. In the middle of it was a famous whirl Pool, called Miriama. It was so called from v. I. p. 632. II. p. 5. 59, 65, 66, 536
- Genesaritis, a Region near the Lake, thirty furlongs in length and in breadth twenty. A very pleasant and fruitful place, abounding in the Gardens of great Men. From whence it had its name. v. II. p. 71
- Gergesa, a Town very near Gadara, and so called either from the Gergasites, a people of Canaan; or from its Clay soil, ( Gargishta signifying Clay). It gave name to the Region so called, which comprehended in it the Regions of Gadara, Hippo and Magdala. II. p. 70. 340
- Gerizim, the Hill upon which the Blessings were pronounced. It was near to Syehem, and had upon it Springs and Gardens. Upon this the Temple of the Samaritans was built in the time of Alexander the Great, forty years after the second Temple, in opposition to that of Jerusalem, and flourished there about two hundred years, and at last was destroyed by Hyrcanus. I. p. 599. v. II. p. 52, 53
- Geshur, [was twofold, one in Syria, Josh. 13. 13. near to Hermon, v. 11. Hither Absalom fled, 1 Sam. 13. 8. The other near the Amalekites, 1 Sam. 27. 8.] Vol. I. p. 64
- Gezer, on the shore of the Mediterranean Sea, 1 King. 9. 15. which according to the Syrian Dialect passed into Gadara. It was a Levitical City in the Tribe of Ephraim. Josh. 16. 3. & 21. 21. v. II. p. 69. 493
- Gibea, of Saul, it signifies Saul 's Hill, it was about thirty furlongs from Jerusalem, near to Ramah, and had near it the Valley of Thorns, perhaps the Valley under the Rock Seneh, 1 Sam. 14. 4. v. II. p. 41
- Gibeon, lay North of Jerusalem in the way to the City Samaria, there was a great Pool of Waters, where perhaps Christ baptized, Joh. 3. 22. There in Solomon 's time was the greatest Synagogue, the Tabernacle being brought thither after Shiloh • ell. I. p. 7 • . 581
- Gilead, Country lay beyond Jordan and was divided into two parts, there was Mount Gilead called so from the heap of Stones set up for a Witness twixt Jacob and Laban, Gen. 31. v. I. p. 48. & 51. v. II. p. 374
- Gilgal, Josh. 4. 19. It was in Benjamin, and fifty furlongs or six miles and a quarter, from Jordan, ten furlongs East from Jericho. Sometimes Galilee is so called. V. Galilee. v. II. p. 43. 46
- Giscala, a Town beyond Jordan not far from Gadara. v. II. p. 80
- Gophna, the next Toparchy of eleven to Jerusalem. There was a City also of that name, betwixt Cesarea and Jerusalem and its likely was in Jud • . v. II. p. 51. 373
- Gozan, 2 King. 17. 6. a River in Media whither the ten Tribes were carried, called Ginzak by the Jews, is like Gauzanitis in Ptol. Vol. II. Pag. 801
- Gush Chalab, in the Tribe of Ash • r, famous for Olives and Oil. v. II. p. 40. 50, 515
-
H.
- HAlac, 2 King. 17. 6. a City whether the ten Tribes were carried, the Jews call it Halvaoth, or Chalzon, perhaps for Chalvaon, which agrees with Alvanis a City in Mesopotamia, that Ptolemy placeth in Long. 74. 15. Lat. 35. 20. Vol. II. p. 800. 801
- Hamath, was the utmost point of the Land North, and is by some of the Jews understood to be Antioch, by others Epiphania. There were some Kingdoms named from it, as Hamath-Zoba, &c. v. I. p. 74. 90. v. II. p. 66. 328
- Haradah, is the 21 Mansion of Israel in the Wilderness, Hashmonah, is the 26th Mansion. v. I. p. 35
- Harosheth, of the Gentiles, Judge. 4. 2. hath its name from Chorashin, woody places, and was in Naphtali. v. II. p. 84
- Hauran, was one of the Mountains on which were placed the signal fires, perhaps some part of Anti-Libanus, and might have its name either from the Syriac word Havar, which signifies white, or from the Hebrew word Hor, which signifies a Cave, being white with Snow, and hollow with subterranean passages. However it was situated in the extreme parts of the Land toward the North, Ezek. 47. 16. v. II. p. 364. 365
- Hazar, is a frequent name in the South of Judah, as Hazar-addar, Hazar-gaddah, Hazar-Sua, Hazar-Susah, &c. and it signifies a plain or champion betwixt Hills. v. II. p. 2
- Hazar-Enan, Numb. 34. 9. In the Roman Copy is Arsenain, it was the utmost bound of the Land toward Syria. v. II. p. 369
- Hazeroth, the twenty fifth Mansion of the Israelites. v. I. p. 34
- Hazor, Josh. 11. 4. is called Nasor, 1 Mac. 11. 63. the Metropolis of Canaan, that is, of the Northern Country, which is known by that name. It lay on the Lake Sam • chonitis. V. Cesarea Phil. v. II. p. 64
- Hazezon Tamar. Vid. Engeddi.
- Hebrews, Act. 6. 1. were Jews dwelling in Judea, to whom the Hebrew, that is the Syriac or Chaldee, was the Mother Tongue. v. I. p. 279. 340. v. II. p. 798
- Hebron, signifies Consociation, and it was so called perhaps from the pairs buried there; for here (they say) Adam and Eve, Abraham and Sarah, Isaac and Rebekah were interred. It was in the Hill Country of Judah, Josh. 21. 11. South of Jerusalem, but a little toward the East, and might be seen from the Towers of it, (say the Jews) It was a City of Refuge inhab • ted by the Levites, but the Fields and Villages belonged to Judah. It had several Cities within its Jurisdiction. Here John Baptist was born, and probably Christ conceived. v. I. p. 60, 413, 414, 420, 454. v. II. p. 46, 47, 296
- Heliopolis, a City in Celo-Syria, Ptol. placeth it in Long. 68. 40. Lat. 33. 40. v. 2. p. 366
- Hellenists, Act. 6. 1. are Jews dwelling in foreign parts among the Greeks, and whose Mother Tongue was Greek. v. I. p. 286, 340. v. II. 798
- Hermon, or the Mountain of Snew, at Cesarea Philippi, and near the Springs of Jordan. v. II. p. 62. 502
- Hermon, the Less. Borchardus placeth it South of Tabor, which without question is from a misconstruction of Psal. 89. 12. v. II. p. 370, 501
- Herodium, a Castle upon a Mountain in the extreme part of Peraea, South, toward Moab, near Machaerus, built by Herod the Great, who was buried about eight Furlongs from it. Here Herod Antipas entertained his Lord's, when Herodias danced before them. It was two hundred Furlongs or twenty five Miles from Jericho. Vol. II. p. 361. 363, 500
- Heshbon, a City in the Mountainous part of Peraea. Vol. II. p. 81
- Hieramax, or Jarmoch, a River near to which stood Gadara beyond Jordan. v. II. p. 69
- Hippo, or Susitha, (being of the same signification) in the Land of Tob, and Region of Gergesa. It was thirty Furlongs or about three Miles from Tiberias; beyond Magdala from Jordan two Miles, and betwixt that and Bethsaid • . It was for the most part inhabited by Gentiles. v. II. p. 70, 199, 340, 515
- Hittites, were the Northern Inhabitants of Canaan; and so the Kings of Tyre and Sidon are called Kings of the Hittites, 1 King. 10 29. v. II. p. 202
- Hor, the Mountain where Aaron died, and the thirty fourth Mansion of the Israelites in the Wilderness; and the same with Moseroth, &c. v. I. p. 36, 39. From hence those that inhabited the Land, afterwards possessed by the Edomites, were called Horites, or Horims. Gen. 14. 6. v. I. p. 12. v. II. p. 329, 366. It is also another Mountain in the Northern Coast of the Land; Numb. 34. 7, 8. so that what is inwards of it, is within the Land, what is without it, is without the Land. It was called by the Jews Amanah, by others Amanus. v. II. p. 3. 62, 516
- Horeb Mountain, the same with Sinai, where the Law was given. This gave name to the Wilderness of Horeb. v. I. p. 39, 501
- Hormah, a City in the Tribe of Simeon. v. I. p. 44
- Horonaim, Jer. 48. 34. called by Josephus Horone, a City in Moab betwixt Zoar and Eglah. Ptol. Long. 67. 20. Lat. 30. 30. Vol. II. p. 503
-
I.
- JAbesh-Gilead, (was in Manasseh beyond Jordan, six Miles from Pella upon a Mountain, as they go to Gerasa, saith Hieron. Elijah the Prophet came from hence. Vol. I. p. 46, 55, 82
- Jabneh, 2 Chron. 26. 6. called by the Gentiles Jamniah, by the change of Mem into Beth, (not Liamnia, as Antoninus ) and Ivelyn afterwards, was in Judea on the Seacoast, three Leagues South from Joppa; two parsae or eight Miles from Azotus (as Benjamin ) or as Antoninus two Miles, from Diospolis twelve Miles, and from Askelon twenty Miles. Here the Sanhedrim sat first after its removal from Jerusalem. Ptolemy placeth it, Long. 65. 40▪ Lat. 32. 0. v. I. p. 284, 365, &c. v. II. p. 15, 16. 322, 372, 681
- Jacob's Bridge over Jordan, between the Lake Samachonitis and Ge • esaret in the way that leadeth to Damascus, so Biddulph. But its probable it was lower, betwixt Succoth and Zartanah. v. II. p. 492. 493
- Jamnith, a Town in the Upper Galilee, fortified by Josephus. v. II. p. 57
- Japha, a Town in the Lower Galilee, • ortified by him. Ibid.
- Ibleam, in Manasseh on this side Jordan, I • sh. 17. 11. and not far from Megiddo, 2 King. 9. 27. v. I. p. 88.
- Iconium, a City in Lycaonia, and the most famous of the fourteen Cities that were in that Tetrarchy, near to it were two Lakes called Coralis the Greater, and Trogitis the Less. v II. p. 692
- Ide, otherwise called Enhydra, between Tyre and Sarepta▪ v. II. p. 59
- Idumea, or Edom, of old lay betwixt Amal • k and Ammon, and the Read Sea, South, and is called Idumea the Great, but in process of time (especially after the Captivity) it was enlarged, and took in all Simeon, and so up as far as Azotus, and part of Judea, as far as the D • ad-Sea, East, and almost to Hebron, North, which was called Judaeo-Idumea; Idumea the New, or the Less, Mark. 3. 8. Vol. I. Pag. 63, 84, 103. Vol. II. Pag. 4, 290, 292, 504.
- Jenysus, A Town upon the Borders of Arabia and Syria, saith Herodotus; but where that Town was, is uncertain. The Talmudists mention Jenush among the Towns, which they say, are in the Confines, but the situation doth not agree. v. II. p. 302
- Jericho, or the City of Palm-Trees (the second to Jerusalem ) was in the Tribe of Benjamin, from Jerusalem about nineteen miles, and about eight or ten from Jordan. It was situated in a Plain, but compassed with Mountains like a Theatre; it was famous for its Balsom and Waters. v. II. p. 43, 44, 46, 297
- Jerusalem, Vid. description by itself.
- Jeshanah, A neighboring City to Zippor, where the Records of Zippor were laid up. v. II. p. 75
- Jezreel, [seems to be in the Tribe of Issachar, Josh. 19. 18.] In it was the Palace of Abab. It gave name to the Valley of Jezreel (otherwise called Esdrelon, Judith 1. 8. and the Great Plain ) that ran far down, where was a River that discharged itself into Jordan. Vid. Great Plain. v. I. p. 88. v. II. p. 492, 493
- Jiim, A Town whose Houses were in Judah, but the Fields in Dan. v. II. p. 42
- Jion, 1 Kings 15. 20. seems to be beyond Dan, the City, or in the extremist Borders of the Land on that side. The Alexandrian Copy reads it Nain. v. I. p. 623 v. II. p. 369
- Jonian Sea, reached from Egypt to Gaza, and was so called from the Jones that were seated in Egypt near to it. v. II. p. 500
- Joppa, Japho, Josh. 19. 46. Acts 9. 36. A famous Port-Town, betwixt Cesarea and Azotus, and from the former a days Journey and half. v. I. 846. v. II. p. 15
- Jordan, ariseth in the Region of Daphne, near to Lebanon, not out of two Fountains, but one that is in a Cave called Panium, and is called Jordan the Less, till it falls into the Lake Samachonitis: Thence forward it is called Jordan, and falling into the Lake of Genesareth, ends in the Dead Sea. To the utmost Point of which, or the Desert of Haran, from the Head of the River, is about 100 miles. Insome places it was not above twenty or thirty yards over, and had Fords. In this River was Christ Baptized, and probably where the Waters were divided by Joshua. v. I. p. 128, 478, 528 v. II. p. 62, 63, 298
- Jordan Region, lay betwixt Jordan and Jericho, and so on this side of the City and that, and also toward Jerusalem. v. II. p. 297
- Jotopatah, or Jodaphath, A Town in the lower Galilee. v. II. p. 57, 75. There was a Valley of that Name. v. II. p. 51
- Ishmaelites, near to the Midianites and Medanites, with whom they lived so promiscuously, that any of them did indifferently bear any of these Names, Gen. 37. 28, 36. v. I. p. 19
- Issachar Tribe, was the most Southern part of Galilee, lying betwixt Zebulon North, and Manasseh South. Its length was fromward the Sea of Genesareth (but not quite reaching to it) to Carmel, Kishon and the Great Sea. Its breadth North to South, from Manasseh to Mount Tabor, and with Zebulon was about fifteen miles. Issachar (say the Jews) is like a strong or bony Ass, Gen. 49. 14. low before and behind, and high in the middle; and couches between two borders, that is, the valleys of Pislan and Jezreel. v. II. p. 58, 59, 370, 495, 498
- Iturea, The same with Auranitis in Josephus. It was so called either from Jetu • a son of Ishmael, Gen. 25. 15. or from H ••• uri, which signifies under-digging, and so it sounds the same with Tragloditis, the Country of those that dwell in Caves (the Country being famous for Caves, for which reason Pliny and Strabo speak of an Iturea in Cyrristica and Chalcis ) It was beyond Jordan, and lay edging upon