A Pisgah-Sight of Palestine

CHAP. II. The particular Situation, Circuit; Populousness, Beauty and strength thereof.

§ 1 IT will be pain-worthy to inquire into the exact situation of Jerusalem in what Tribe it was placed, the rather because several testimonies of Scripture entitle both Judah and Benjamin unto the possession thereof.

For IUDAH.

For BENIAMIN.

FOR BOTH:

This fifth and last place is a good Comment on the four former, namely, that this City (though the Jebusites long disturbed their quiet possession) jointly belonged to both Tribes, neither claiming it totally as his, both truly as theirs; Nor was this any confused mixture of their inhetances (flatly forbidden in the law) but methodical (if not mystical) meeting thereof, so that Judah and Benjamin (which alone persisted loyal to God and their King) had their possessions lovingly shaking hands in Jerusalem, the solemn place appointed for God's public service.

§ 2. Jerusalem was fifty furlongs in circuit, which reduced to our English account amounts to six miles and a quarter. In which compass multitudes of People did inhabit, and three different degrees of the populousness of this place are very remarkable.

• 1 Ordinary, even in vacation-time, when there was no spring-tide, or usual confluence of people more then the proper Citizens thereof, and those no fewer then one hundred and fifty thousand.
• 2 Extraordinary, at the three annual Termes, (as I may call them) I mean the three Feasts general of the Jews, Passover, Pentecost, the feast of Tabernacles, when all the able males of Israel appeared with an offering before God.
• 3 Superextraordinary, when this City was sacked by the Romans, and when all sorts, and sexes (some drawn with devotion, more driven for protection) flocked thither, insomuch that by fire, famine, sword, civil discord, and foreign force, eleven hundred thousand are said to be slain therein.

Incredible it seems that so many should be pent in this place, except the people therein (as when they crowded about Christ, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 ) did throng and press one on another. But we must consider that flying thither for shelter, they had room enough, if they had but room enough, not aiming at any convenient, (much less delightful habitations,) but only a bare lodging in Jerusalem, where for the time being, every single chamber was made a several family, and every story multiplied into a street whilst the fiege continued.

§ 3. And therefore it is most justly recounted asone of the ten wonders (whereof the Rabbins take especial notice amongst the Jews ) that •• ver any man did say to his fellow, I have not found a bed in Jerusalem to lie in; nor did ev • r any ma • say to his fellow, My lodging is too strait for me in Jerusalem. As if • he place were of a Cheverell nature, to extend to the proportion of the People therein. Indeed it was part of God's goodness when he brought his Vine out of Egypt, then also to prepare room for it, which he performed here accordingly, even to admiration.

§ 4. Now amongst the nativ • s of Jerusalem, many no doubt were the eminent Persons born therein, especially, if the Rabbinical tradition be true, that wheresoever the particular place of any Prophets birth is not set down, there it is to be presumed that he was of Jerusalem. By this observation, Nathan, Gad, Isaiah, Daniel, Hosea, Joel, Habakkuk, &c. should be town-born children of Jerusalem. But we leave it uncertain whether this place gave the cradles to these, being too sure that it gave the coffins to too many worthy messengers of God, O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee.

§ 5. The structure of this City was beautiful and high, of hewed freestone, very uniform, whether in respect of the houses, or streets, one toanother: Jerusalem 〈◊〉 built as a City which is at unity in itself. Their roofs were flat • nd fenced with battlements, by special command from God▪ to prev • nt casualties of people falling thence. These roofs were the Jews watch • owers for prospect, galleries for pleasure and (which was the worst) their • igh places for Idolatry. Which causeth the Prophets complaint more then once, That thereon they burnt incense unto all the host of Heaven. Surely the weight of this wickedness did break the strongest beams, and stiffest rafters in the Palaces of Jerusalem. For, though Idols be lighter then vanity itself, in point of power, and efficacy; they are heavier then lead to press the place down with divine vengeance.

§ 6. As for the strength of Jerusalem, we must in the first place listen to Iu • ah his song, We have a strong City, salvation will God appoint for walls and bulwarks. The Spaniards come off poorly with their brag, that they have Madrid a City in Castile walled with fire; which at last proves nothing else but that there be many quarries of flint found round about it. But, most true it is that God promised Jerusalem, he would be unto her a wall of fire round about: which promise he for his part, would most surely have kept, and performed, had not the sins of the Jews forced him to break it, in vindication of his own justice.

§ 7. As for the outward fortifications thereof, it was encompassed with a treble wall, save where it was begirt with unpassable valleys, and there one wall did suffice. This wall was fenced with a ditch, cut out of a rock, saith Josephus, and Strabo, sixty foot deep, and two hundred and fifty foot broad; the former not acquainting us with the author thereof, so prodigious a work may well be conceived, a performance of many successive Princes therein. It seems, it was made the deeper because it was dry: 〈 in non-Latin alphabet 〉 , well watered within, and dry without, is the character our author gives of the City. This I dare say, the breadth of this ditch exceeds the proportion of all modern regular fortifications, for in Breda itself (the platform wherein, may be the platform for other places) the ditch is no broader then the rampire at the bottom thereof. And now, what David principally intended mystically, comes to our place literally to endeavor, Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulworks, consider her palaces, that ye may tell it to the generation following. And to follow the motion of the Sun, we will begin at the East, and so forward.

CHAP. III. Of the Gates thereof.

§ 1. BE it premised, that many difficulties in this subject have been caused by men's unwary confounding of the several natures of the gates in Jerusalem, which for the clearing of the truth, must carefully be distinguished into four sorts, in sundry places serving for different employments.

Gates

• 1 In the out-wall, giving ing • ess and egress to passengers, the sole subject of our present discourse.
• 2 In the in-walls, (like Temple-bar opening out of Fleet-street into the Strand ) being partitions within Jerusalem. Such the Irongate through which Saint Peter went out of prison, to the house of Mary the mother of John Mark.
• 3 Leading to the Courts of the Temple: (as Saint Austin's-gate into Saint Paul's Church-yard) such the beautiful gate &c.
• 4 Of the Kings palace: (like Bulwark- gate, and Iron-gate leading to London tower ) as the gate whereby the horses came into the Kings house.

Now such as promiscuously make all these to be out-gates of Jerusalem engage themselves in difficulties, and deceive • others thereby. For prevention whereof we will only insist on the gates of the first qualification.

§ 2. Begin we with the Sheep-gate on the east of Jerusalem, in Nehemiah's time owing the reparation thereof to Eli • shib the high Priest, and his brethren. Through this gate the sheep were driven in, and all other cattle designed for sacrifice, as the nearest way to the Temple.

§ 3. Next followeth the Golden-gate (not mentioned in Scripture, but me • lie depending on human authority,) so called because gilt all over, vulgar beholders (who carry no touchstones in their eyes) accounting all massy gold which is richly gilded. Popish authors add that when our Savior in an humble but solemn equipage rode on an Ass colt to the Temple, this gate opened unto him of its own accord: a pretty proportionable fiction. For, if the Iron-gate opened to Peter a Disciple, no less then a Golden-gate could offer entrance to Christ his Master. Only here's the difference, we receive the one as recorded in Scripture, and re • u • e the other as not reported therein, especially our Savior having • o fair an occasion to make mention thereof. For when the Pharisees questioned him for not silencing the Children's Hosa • a • s, and when he returned, th • t if they should hold their peace, the stones would immediately • ry out, how easy had it been for him to add, that the very walls of the City had already opened their mouths (their gates) to receive • him?

§ 4. Thirdly, the Horse-gate by the Kings palace, through which the grooms brought the Kings hor •• s, to water them in the brook of Kidron, yet some erroneously make this the same with the Water-gate. The Prophet points at the exact position thereof towards the east, and we find the mention, but not the reedifying of this gate in Nehemiah; a Presump • ion, that it was not so ruinous as the rest, and not needing much reparation. As for 〈◊〉 , who cried Treason, Treason, (the fox the finder ) when she was the greatest Traitour herself: on the Comparing of Scripture it will appear that the Horse-gate whereat she was killed, was not this City gate, but another so named leading from the Temple to the the Kings Palace▪

§ 5. Fourthly, the Water-gate, In a fall, or declivity of ground, full east. So called, because thereat▪ all the • ewers, channels, and water-courses of the City, flowed out, and ran into the brook Cedron▪ No mention in Nehemiah of the repairing hereof, for the reason aforesaid. Indeed, if in his time the Jews had de no vo, from the very ground begun the building of the walls, and gates thereof, it had been impossible, they could have finished that work in two and fifty days. Whereby it appears, they only mended those places, which were most in dilapidation. This was the Eastgate, emphatically so called by the Prophet, and opened into the valley of the children of Hinnom.

§ 6. Thus far the gates on the east of Jerusalem. On the south thereof▪ where Zion (or the City of David ) lay, we meet with no gates at all, the precipice of the rock affording no passable ascent on that side, so that men must go first through Jerusalem, and then into Zion. I dare not say that herein Jerusalem was a type of the Militant, as Zion (more mounted) of the Triumphant Church, although there be no access for those which are without into the happiness of the latter, but by taking the holiness of the former in their passage thereunto.

§ 7. Come we now to the west, in the southermost part whereof, we light on the Fountain-gate, near the pool of Shiloah whence it took its name, nigh to which on the inside, were those stately stairs, whereby men went up to the City of David. This gate was in Nehemiah's time repaired by Shallum the Son of Col-hozeh.

§ 8. Next to this the Dung-gate. A gate in greatness, though but a postern for the private use thereof, through which the offall, and excrements of the City were conveyed. Appliable to this place, is that which the Apostle speaketh, of some parts of the body▪ Nay, much more thos • members of the body, which seem to be feeble, are necessary. This gate, though of small honor, was of great use, and all Jerusalem had been a Dung-City▪ but for the Dung-gate. Yea, the noisomer soil carried out hereat, and conveyed hence into the gardens thereabouts, was by natures Chemistry converted into wholesome herbs, and fragrant flowers growing there. The Dung-gate in the days of Nehemiah, was set up, with the doors, locks, and bars thereof, by Malchiah the son of Rechab.

§ 9. Next follows the Valley-gate, commonly but wrongfully placed on the east side of the City; chiefly on this account, because the valley of Kidron lieth on that side thereof. As if this valley alone was near Ierusa • lem, which by the Psalmist is described with the mountains round about it, and so by necessary consequence must be surrounded with valleys interposed betwixt it and those mountains▪ This gate stood in the north-west▪ opening into the valley of Carcases, lying betwixt it, and Mount Calvary. Here Nehemiah began, and ended his surveying the ruins of the walls▪ going by night, because loath to be seen, and loath to see so sad a sight. This valley-gate was in his time repaired by Hanun and the inhabitants of Zanoah.

§ 10. Having thus surveyed the east, south and west, come we now to the northern part of the City. Where, first, we find the Corner-gate, whose angular position speaks it to participate of two points, being seated in the very flexure of the wall from the east to the north. It was distanced from the gate of Ephraim just four hundred cubits, all which space of the wall was broken down by Joash King of Israel when he conquered Amaziah, that his Army might march in triumphantly with the greater state. Pride we see hath not only an high neck, but also a broad breast (especially when setting her arms by her side) so large a passage must be cleared for her entrance. Afterwards King Uzziah rebuided this gate, and adorned it with towers, yea fortified all the turning of the wall. For, as the elbows of garments ought to be made the strongest, as most subject to wearing out: so (walls being the clothes of Cities, without which they are naked) wise Uzziah adjudged it necessary, that this Corner-gate, and wall bending thereabout, should have most cost and care expended in the fortification thereof,

§ 11. No mention of the repairing of this gate in Nehemiah, which prompteth us with these conjectures:

• 1 Either that it was then dammed up. Jerusalem after the captivity being large in extent, and thin in people, (many uninhabited places being left therein) probably in policy they contracted the number of their gates, the multiplying whereof did require more money and men to guard them. Or rather,
• 2 Being so lately built by Uzziah, it might notneed much mending, as left standing, and undemolished by the Babylonians.

For, in the sacking of a City it often fareth with the gates as with the men thereof, it is hard if some do not escape, and survive the destruction. Yea, sometimes conquerors are pleased to spare some parcel of walls, out of pity (not to the place but) to themselves, finding the structure thereof of so firm constitution, that it requires more pains then it will return profit in the levelling thereof.

§ 12. Next comes the gate of Ephraim. so called, not because standing in, but opening towards the Tribe of Ephraim. I deny not, but that some Ephraimites, after their return from captivity, dwelt in Jerusalem, from whose habitations hard by, this gate might, in probability, borrow his name; but prefer the former notation as most natural. For usual it is, both for streets and gates, to take their denomination from such places (though at great distance) to which they lead. Witness Kentish-street in South-wark, for that it is the way (saith my author) leading into that County, the street itself otherwise being in Surrey: and witness Winchester-gate in Sarisbury, so named, because through it travellers pass to Winchester, a City twenty miles off: and (an instance best known to Scholars) Trumpington-street in Cambridge, so called from a village some two miles thence. This gate was probably destroyed, when Joash King of Israel entering Jerusalem, brake down four hundred cubits of the wall, from the gate of Ephraim, to the Co •• er-gate, where I conceive, the particle from is to be taken inclusively (so that both the gates were cast into that account) the rather, because Pride, and Cruelty, always, when they make measure, give in the advantage.

§ 13. Next the Old-gate: so called (as Bonsrerius will have it) because extant here, ever since Melchizedek was the founder thereof. If so, it was an Old-old-gate indeed. But, as men having out lived all Registers, account themselves; so gates having outlasted all memories, are accounted by others, more ancient then truly they are. However, no wonder, if in Nehemiah's time the decays of so old a fabric, called to the charity of Jehoiada the son of Paseah, and Meshullam the son of Besodajah jointly to repair them.

§ 14. Next the Fish-gate. By mistake generally placed in the west wall, merely because Joppa on the Mediterranean sea, whence they fancy all fish ( as if no moe ways to the water, then one ) must come to Jerusalem, lay on the west thereof. Whereas in Scripture we find no express of fish for man's eating (but one which eat a man, Ionab his Whale) mentioned from thatplace, whilst whole sholes were caught in the Sea of Galilee, or lake of Tiberias, lying north of Jerusalem▪ Indeed Tyre, lying almost full north from this City, was the staple place, which furnished it with fish (as appears in Nehemiah ) which through this gate was brought to Jerusalem. Surely, the provisions of any populous place in long time will tire, if only going on feet, or flying on wings, and not also swimming with fins, having fish as well as flesh and fowl for their repast, as here in Jerusalem. And although no sacrifices of fish were by God appointed to be offered unto him, yet hence the less wholesomeness, or cleanness of them cannot justly be inferred; because they were improper for offerings, living in an element wherein men had no conversation. This gate was repaired by the sons of Hassenaah.

§ 15. The gate of Benjamin doth only remain, he the least in his fathers family, this the last amongst the gates of Jerusalem, standing in the north. east part thereof. Indeed we find two gates of Benjamin in Jerusalem (two of the same name, in one City, no wonder, the double New-gate in London, the later new made postern into Moor-fields may be an instance thereof) one called the high-gate of Benjamin, where Pashur put the Prophet Jeremiah in the stocks, which was by the house of the Lord, and therefore probably a gate of the Temple. The other was an out-gate of the City leading into the land of Benjamin, whither Jeremiah was going to separate himself, when the Captain of the guard in this gate, seised him in his passage, falsely accused him, and occasioned his imprisonment.

§ 16. Here I cannot but wonder at many learned men, who make this Gate of Benjamin, to be the same with the Corner-gate. I deny not but that in many Cities it is usual, for one and the same gate to have several names, as I have learnt from my industrious, and judicious friend in his description of Canterbury, how Burgate, and Saint Michaels-gate are the same▪ and so Newin-gate, and Saint Georges-gate in that ancient City▪ But the fancy of the foresaid authors, is directly oppossite to the words of the Prophet, foretelling that Jerusalem should be inhabited from Benjamin gate, unto the place of the first gate, unto the corner-gate, &c. where we may behold these two gates, Benjamin, and the Corner-gate, set at terms at great distance, and a considerable space interposed. This gate was not repaired in Nehemiah's time for the reasons formerly alleged.

§ 17. These are all the gates of Jerusalem, whereof express mention in Scripture. Some fancy another, called the Needles-eye, so low, and little only men might enter thereat. These conceive our Savior's expression, It is easier for a Camel to go through the eye of a needle, then for a rich man [ trusting in his riches] to enter into the kingdom of God, intended this small postern; where, the bunch on the Camels back, was the Porter to shut it against him, for entering in thereat. But, we listen hereunto, as to a fable, and account the threading of Saint Wilfrides needle, as a conceit (though much later and of a different nature) to have as much gravity, and truth therein.

CHAP. IV. Of the Towers on or about Jerusalem.

§ 1. BEsides these gates, Jerusalem was beautified▪ and fortified with many towers proportionably interplaced, though we find but few of them recorded by name. Amongst these we meet with the tower of Meah, that is, the hundred tower, so called either because so many cubits high, or so many distanced from some other tower, or because a just Century of towers was at it begun or finished. It was built after the captivity by Eliashib and his brethren the Priests.

§ 2. The Tower of furnaces, standing in the West, north of the Valley gate, jointly repaired by Malchiah, and Hashub. So called (thinks Adrichomius ) from fire kept there as a signal to seafaring men; But oh woeful those Mariners, who in a dark night had no better direction then what they received thence, above forty miles from the sea, and many mountains interposed! rather it might serve for some Beacon, or land-mark, or might take its name from some fire in the corpse du gard constantly preserved therein.

§ 3. The tower of Hananeel in the east part. So called, no doubt, from the first builder thereof. It was in Nehemiah's time repaired by Eliashib the high Priest, and his brethren.

§ 4. The Tower that lieth out from the Kings high house, nigh unto which Palal the son of Uzai, repaired in Nehemiah's time. Not that the prominency of this extravagant Tower, hindered the uniformity of the walls, but the fencing of the City, required such situation thereof.

§ 5. The Great tower that lieth out, different from the former, else the builders of the wall in Nehemiah's time, made no progress in the work; in the east of the City, over against which the Tekoites did repair.

§ 6. The Tower of David, furnished with an armory, at the southwest turning of the wall, over against which Ezer the son of Joshua repaired. Christ compareth the neck of his spouse to this Tower for the whiteness and proportionable length thereof.

§ 7. But among all these, most remarkable was the Tower of Siloam (near unto the water of Siloam whence it fetched its name) on the west side of the City, which killed eighteen men with the fall thereof. Yet, the stones of this tower fell not more heavy on their bodies, then the censure of uncharitable Jews did on their memories, condemning them for the greatest sinners in all Jerusalem, as whose offenses were mounted so high, that nothing less or lower then the fall of a tower, could depress their Persons, and impieties to the pit of perdition. False position to maintain, that those have wrought the most sin, who are brought to most shame, and confuted by our Savior, assuring the Jews, if they did not repent, they should likewise perish: likewise; certitudine, non similitudine poenae. Yea, in a mystical meaning, those incredulous Jews who rejected our Savior, did not only fall on a stone, and so were broken, but also the stone fell on them, by reason of their infidelity, and ground them to powder.

§ 8. We will conclude with the Tower of Ophel, so named from darkness, as some would have it, because always cloudy and misty at the high top thereof: But though the Etymology of Ophel be obscure, the situation and use thereof is clear in Scripture, over against the Water-gate, where the Nethinims had their habitation. Understand not all of them at once, but so many of their society, as for the time being, were in ordinary attendance about the Temple, whilst the rest lived in other Cities assigned unto them.

§ 9. These Nethinims were descended from those Gibeonites, who for their fallacy put on Joshua, and the people of Israel, were condemned to the drudgery of God's service. Thus the fathers lying tongues, cost their children many aking arms, and weary backs, with hewing of wood, and drawing of water. Saul was a great persecutor, David a grand preserver of them, who first made them a Corporation: He and his Princes appointing them for the service of the Levites, when first we find them called Nethinims, (to bury the odious name of Gibeonites ) that is, persons given to to pious uses. These for many generations approving their industry in God's service, washed out the stains of their Fathers falsehood, with the sweat of their fidelity: and in process of time, (though Hivites by extraction) attained to some honor above the natives of Israel. For whereas the sons of Barzillai were put by their places in the Priesthood, because they could not clear their pedigree; the Nethinims continued in their place whose genealogies were exactly, derived▪ Yea, whereas other Israelites were subject to heavy taxes, after their captivity, the Nethinims were exempted from all tribute (pity their purses and persons should both bear burdens) by the bounty of the Kings of Persia. Whose liberality, though a Pagan, to God's worship ( like the precious ointment on A • rons head which ran down to his beard, even to the skirts of his garment ) flowed from the Priests and Levites, by the singers, and porters, to the Net • inims (the very verge, and utmost hem of Temple officers) by his especial grace taking order, that it should not be lawful to impose toll, tribute, or custom upon them.

§ 10. Many moe towers not mentioned in Scripture, were about Jerusalem, as the Tower of women, remarkabl • in Josephus. But, why i • was so called (what have women to do with war?) I will give him a satisfactory answer, who first resolves me, why the Roman Fortification of twelve acres of ground near Dorchester, is called Maidens-castle. But, we refer all the towers of Josephus his reporting (not appearing in Scripture) to our particular Map of Jerusalem, as by him described. Come we now to make some observations on such as were the builders of the City walls, in the days of Nehemiah, because it was built on the same Area or floor with that in Solomon's time, and we meet with many remarkables in the history thereof.

CHAP. V. Observations on the repairers of the walls of Jerusalem, in the days of Nehemiah.

§ 1. MInisters ought to lead the Van, and be the first, and forwardest in all pious projects. Behold here Eliashib the high Priest, with the Priests his brethren, begin the work, and built the Sheep-gate. A gate ministerial unto the Temple, (through which the sheep were brought intended for sacrifices) and therefore, as it was fit it should have the preeminence to be first repaired: so the Priests were the most proper persons to be employed therein. Of this gate it is solely, and singularly said, that they sanctified it, which dedication speaks it set apart to holy service as introductory of the offerings into the house of God.

§ 2. Great is the influence of the Pastors example, on the people's practice. Many hands make light work, behold a troop of builders cometh, of all

• Professions, private persons, public officers, whole families of all jointly, Levites, Merchants, Gold-smiths, Apothecaries &c.
• of all Places, from Jericho, Tekoa, Gibeon, Mizpah, Zanoah &c.
• Sexes, both men and women. Next repaired Shallion the son of Halloesh, the ruler of the half of Jerusalem, he, and his daughters.

What, had their tender hands any skill to carve stones, or weak shoulders any strength to carry mortar? Or, was it suitable with the modesty of their sex, to clime ladders, clamber scaffolds, seeing there is no acting for any builders, but upon such stages? Surely they refused no pains proportionable with decency to their power; and what was wanting in their persons, supplied with their purse, expending it (perchanc • ) out of their own portions. And, if orphans money put into the Chamber of London, be accounted so sure; God (no doubt) did repay, what they laid out on the walls of Jerusalem.

§ 3. Now whereas Shallum their Father is styled ruler of the half part of Jerusalem, rather subtle then solid is the note of Tremellius thereupon. For, saith he, Jerusalem being in two Tribes ( Judah and Benjamin ) had therefore two rulers thereof. Not considering, how in the same Chapter, other smaller Cities, and those undoubtedly whole and entire in one Tribe, had notwithstanding two governors over them, and those benefactors to the building of Jerusalem; As

• Malchiah the son of Rechab, the ruler of part of Beth-haccarem.
  Shallum the son of Col-hozeh, the ruler of part of Mizpah.
  Nehemiah the son of Azbuk, the ruler of the half part of Beth-zur.
  Hashabiah, the ruler of the half part of Keilah.
  Banai the son of Henadad, the ruler of the half part of Keilah.

Now the dividing of the command of the City betwixt two Governors, so usual at this very time, and no • notably extant in Scripture, before, or after the days of Neh • miah, leads us to this probable opinion, that immediately upon the Jews return from Babylon, the Persian Emperor (from whom all Commissions were derived) would not entrust any Jew with the sole rule of a strong City, but for the better security, parted it betwixt two, who had joint, but distinct dominion therein: That whilst they with mutual jealousy observed the actions each of other, both might preserve the interest of their Master.

§ 4. In building the Old gate two co-founders were joined together, namely,

• 1 Jehoiada the son of Paseah.
• 2 Meshullam the son of Besodaiah.

I will not say that as York Minster was built by Percy and Vavasour, the one giving stone, the other timber to that structure: so the building of this gate was in like manner advanced betwixt them; but hence observe, that it is no shame for one to admit a partner in that weighty work, which he caunot wield by himself. Blame worthy their pride, or peevishness, who will not have that good design done at all, which cannot all be done by themselves.

§ 5. Whereas Malchiah the son of Rechah is recorded builder of the Dung-gate (no needless port in that City, seeing in populous places, Perfumers may be spared with less loss to the public, then Scavangers) some conceive this Malchiah to have been a Rechabite by descent, and a ceremonious observer of their Ancestors instructions, not to drink wine, nor build house, but to live in tents, with other Canonical obediences. Nor was this building of the wall of Jerusalem any breach of their vow; partly; because a public, no private edifice; and partly, because those their ceremonious observances, probably terminated at the Babylonish captivity. This Malchiah they make heir of the family of the Rech • bites, according to the Prophetical promise, that one of that house should not fail to stand before God forever. But, whether herein Interpreters do not take more then the text tenders unto them, be it reported to others.

§ 6. It is signally observed, that Hanun the sixth son of Zalaph, repaired a piece of the wall. But, where were his five elder brethren? Were they dead, or absent, or idle, or impotent? The Scripture giveth no account of them, only the sixth son is recorded for his forwardness herein. In matters of piety, there is no standing on useless (yea on dangerous) modesty. No breach of good manners, to go before our betters in goodness, or for the younger brother in nature, to gain the birth-right in grace.

§ 7. It is said of Baruch the son of Zabbai verse 20. (and of him alone it is said) that he earnestly repaired the other piece. What, did the others work but in jest, because this Accent earnestly, is only put over the piece he repaired? Is not this mark of honor on him, a brand of infamy on the rest? No surely, though probably his zeal was paramount in the employment; and what if the word earnestly▪ (set there almost in the very midst, amongst all the builders) be to be taken 〈 in non-Latin alphabet 〉 , relating to all the rest, before, and behind it?

§ 8. It is observed, that many men repaired only against their own houses. This, though at the first sight it may seem the fruit but of a narrow soul, and private spirit, yet effectually advanced the work. Yea, it is particularly recorded of Meshullam the son of Berechiah, who likely was but a lodger, and no house-keeper, that he repaired over against his Chamber. Oh, if order were observed for everyone to mend his own heart, or house, how would personal amendment by degrees quickly produce family-city-country-kingdom-reformation? How soon are those streets made clean, where everyone sweeps against his own door?

§ 9. Some doubled their files, as Merimoth the son of Urijah the son of Coz, who having formerly been a repairer (verse 4.) comes again the second time to build (verse 21.) out of doubt the same person, as having the same name, father, and grand-father. Let him have double praise, for his double pains; who not being weary of well doing, dealt with the wall of Jerusalem, as the Philippians with Saint Paul, once and again relieving the necessity thereof.

§ 10. The nobles of Tekoah are taxed for not putting their necks to the work of their Lord. Strange that now they should discover such unseasonable pride. Had they not lately returned from Babylon? Could not seventy years banishment from their own, and captivity in a foreign land, humble them to purpose? Me thinks, so long suffering should have broken (though not their hearts) their stomachs. But, oh the difference betwixt being low, and being lowly! No affictions, except seasoned, and sanctified, are sufficient to bring down men's natural corruption. This negligence of the Tekoite nobility in God's cause was so much the more conspicuous, because of the double diligence of the Tekoite commoners therein; for, they had two shares in this adventure, building, Nehem. 3. v. 5. and again they had verse 27. another bout in the same service. Except any will say, that by the Tekoites in the second mention of them, their nobility are intended; who, sensible of their own dishonor, for their former backwardness, played an after-game, to repair their credit; which is affirmed without any proof, and with little probability.

§ 11. Some here will demand, What did Nehemiah himself all the while? did he only look on, work with his eyes, and command others to labor? Or was he like the Scribes and Pharisees, who bind heavy burdens, and grievous to be born, and lay them on men's shoulders, but they themselves will not move them with one of their fingers?

§ 12. It is answered, his zeal was active, and exemplary in God's work, and therein expressed itself,

• 1 Privatively, in forbearing the salary of the Governor, which his predecessors did, and he might justly receive. In this respect, one may truly say, that each gate, tower, and piece of wall in Jerusalem, was in part repaired with Nehemiah's money, because the builders thereof were the better enabled for that work, by his remitting unto them, the tax due to him as Governor.
• 2 Positively, not only forbearing his own right, but also bearing a large proportion in the work. He kept a daily Ordinary (thanks being the only shot his guests were to pay) for an hundred and fifty Jews, and Rulers, besides strangers of the Heathen. How many attendants then dined on the reversion, at the waiters table? and how many poor feasted on the fragments, at the Porters lodge? It may be presumed many laborers at the wall had gone supperless to bed, had they not repaired to Nehemiah's house for their refection.

As for the opinion of Tremellius, that Nehemiah built the Kings palace at his own charge, grounding the same on his own translation of the text, because I find no other Authors to follow him therein, it is enough barely to mention his opinion.

§ 13. At the Sheep-gate they began to repair, and thereat also they ended. The Gold-smiths and Merchants brought up the Rear of the work, betwixt the going up of the corner unto the sheep-gate.

§ 14. Within the circumference of the walls, lay much ground uninhabited, people being loath to live therein, except by lot compelled thereunto, and all blessed such as willingly offered themselves to dwell therein. Strange, that the chief City should run so low in general reputation, the Gallants of our age being otherwise minded, all posting unto the principal place of the kingdom, as the fountain of fashions, and all delights. I read indeed of Histria a province under the Venetian Common-wealth, that they are fain to hire people to inhabit there. But the reason thereof is visible, because of the unwholsomeness of the air, whereas no such pretence for any to decline the City of Jerusalem, whose elevated situation, conduced much to the purity, and wholsomeness thereof.

§ 15. But men's unwillingness to dwell therein, took the rise from other reasons▪ as namely,

• 1 The common enemy beheld it with most envious eyes, as the proper object of his malice.
• 2 The vast circuit of the City, put them to hard duty to guard it.
• 3 Trading was dead therein, and little wealth to be gotten at the new erection thereof.
• 4 All coveted the country, for the privacy, pleasure, and profit thereof.

However in after ages, Jerusalem grew exceeding populous, and had all the vacuities thereof filled, yea crowded with inhabitants. Thus, as it is most easy and thrifty, to make children's garments too big for their bodies, because they will quickly grow up to their clothes: so providence advised Nehemiah, to make the circumference of Infant- Jerusalem the larger, as which, in process of time, would soon spread itself, to the replenishing thereof.

CHAP. VI. Of the waters in and about the City.

§ 1. PAss we now from the walls, to the water of Jerusalem, a most necessary commodity for the well being of mankind. True it is, Jerusalem was so far from boasting of any navigable river, that it had no stream, near, or about it, to drive any water-mils. If it be demanded, how without such mils so populous a place could subsist, and not be famished for want of grinders? (as a chap-fallen man for lack of use of his teeth) Know this was principally supplied by hand-mils, here ordinarily used, where multitudes of slaves were in every family. As for other waters, both for necessity, and pleasure, Ie •• salem had, (though no super • tuity) a self suffi • i • ncy thereof.

§ 2. The waters, in and about Jerusalem, are reducible unto three several kinds.

• 1 Partly artificial, as Pools and Conduits.
• 2 Partly natural, as the brook Kidron (whereof formerly) and the fountain of Si •• am.
• 3 Partly supernatural, as the miracle-working Pool of Bethesda.

Of the former sort were the Kings fishponds, on the south-west, not far from the fountain ga •• , and near thereunto the pool which was made, (no doubt with gre •• care and cost) betwixt the sepulchers of David and house of the mighty men. Also the conduit of the upper or old pool, in the path • o the fullers field, and probably another of the lower pool, all referred by learned m • n to Solomon, as principal Author thereof.

§ 3. For in the Inventory of his vanities he confesseth of himself; I made me pools of water to • a •• r th • re • ith the wood that bringeth forth trees. Thus he sought for felicity in the air, climbing up with his lofty buildings; in the earth, di • ing low in his deep minigs; in the water, wading therein through costly aquaducts; but found at last that happiness w • s super-elemental, and not to be found but in heaven.

§ 4. Some may conceive that King Uzziah had a hand in promoting the water-fabrics near Jerusalem, finding him a very active Engineer, and of whom it is expressly recorded that he digged many well • ▪ But what followeth? for he had much cattle both in the low Country, and in the plain. The scene therefore of his watery discoveries, was laid at greater distance, where his cattle were kept, and where he was more commendably employed in his husbandry, then afterwards in God's house, any instrument better befitting his hand, then a Censer.

§ 5. Not long after, probably in the reign of King Ahaz, (as may partly be collected from the time of Isaiah's Prophecy, and pla • ing of this passage therein) when the siege of Jerusalem was suspected from Rezin King of Syria and Pekah King of Israel, the Jews fell to the fortifying of their City, both with wall and water-works. Hereupon the Prophet when the new line about Jerusalem was finished, complaineth thereof as followeth. Ye have seen also the breaches of the City of David, that they are many, and ye have gathered together the waters of the lower pool: And ye have numbered the houses in Jerusalem, and the houses ye have broken down to fortify the wall. Ye made also a ditch betwixt the two walls for the water of the old pool, but ye have not looked unto the maker thereof, n • ither had respect unto him that fashioned it long ago. And in that day did the Lord God of hosts call to weeping and mourning &c.

§ 6. Not that the Prophet herein reproved the people, for provident preventing of danger, or politick endevou • ing of safety, or moderate delighting in pleasure, but justly taxed them, for

• 1 Too much confidence in the arm of flesh.
• 2 Unseasonable rejoicing in carnal comforts, when drains and for ditches down their own cheeks, had been more proper water-works for the present sad occasion.
• 3 Admiring their own handy-works, (without thankful relating for to God the principal) as if they had created those pools and springs of their own industry and ingenuity.

Whereas all Grottoe • , conduits, and Aquaducts, though allowed the lawful issue of art, and offspring of human invention, are but sti • born babes at the best, except God quicken and enliven them, mediately or immedately, with moisture from above. He only is the Father of the rain, and is by consequ • nce the Gra • d-father of all pools and conduits whatsoever. Justly therefore were the Jews reproved, for having their steg • atick Souls, dabling too much in water, without once looking up to God, according to David's div ••• ty, freely confessing, All my fresh springs are even in thee.

§ 7. But how well soever, the ponds, pools and conduits were perfected at this time, soon after all their curiosities were discomposed, when Se •••• heri • sent the railing message and letter, (though words whether spoken, or written, storm no Cities) to King H • zekiah in Jerusalem. Who fearing a siege, by the assistance of his Princes and people in a short time stopped all the fountains and the brook which ran through the midst of the land, saying, Why should the Kings of Assyria come and find much water? Hezekiah knew that S • nnacheribs blasphemous tongue would be sooner silenced, and his roaring throat easier stopped, with Thirst then with any other answer. And although Sennacherib, out of the plentiful Magazeen of his malice, shot his arrows, even bitter • ords, • gainst Hezekiah, yet according to God's promise he came not into I •• usalem, nor did he sho • t an arrow there, having all his Army soon after confounded from heaven, and he himself, (reprieved from the Angels ) was executed by his own Sons sword, in his own Country.

§ 8. Here if any demand, what is meant by stopping the brook which ran through the midst of the Land; we understand not Cedron thereby, which to save them the pains in summer stops itself, (as only the cistern to receive the land-floods from mount Olivet ) but rather, conceive the constant waters of Gihon, or Siloam, therein intended, running through the midst of the Land of Moriah, wherein Jerusalem is seated.

§ 9. After Sennacherib's departure, Hezekiah fell a fresh on opening those springs he had formerly obstructed, yea to make them reparation, he improved them to an higher perfection then at first he found in them: for,

• 1 He made a pool and a conduit.
• 2 He stopped up the upper water-course of Gihon, and brought it straight to the west side of the City of David.
• 3 He brought water IN TO THE CITY of Jerusalem.

Hereby no doubt Hezekiah got many a blessing and hearty prayer from the poor servants in the City, whose weary shoulders had formerly fetched their water so far off for the use of their masters family.

§ 10. Here some will object, that such an altering of the course of this river, from the ancient channel thereof, and the enticing of it by Art into a new passage, was a violence, and a trespass offered to Nature. Yea did not man herein pretend to more wisdom then his maker, as if by such variation, he could direct the veins in the body of the earth, to a fitter posture, then that wherein God himself had disposed them▪ But let such know, that when God gave the earth [with the water therein, as making up one Globe] to the Sons of men, in the same charter he derived a right unto them, to mold it as might be most convenient and advantageous for their habitation. And although it belongs to God alone, to put a sandy girdle about the loins of the Ocean, (because otherwise a giant too great for men to manage) Hither shalt thou come, and no farther, yet lesser brooks fall under the jurisdiction of human industry, to order them for man's most commodity.

§ 11. Others will admire, that this new river was brought no sooner to Jerusalem, and that a project, so honorable, profitable, necessary, and feasable lay so long unperformed. How came this design to escape the searching eyes of Solomon, especially, seeing (as he confesseth himself) he dealt much in that moist Element? See we here, Solomon himself saw not all things, and Hezekiah coming many years after him, might supply his omissions. And to speak plainly, many of Solomon's projects, were but voluptuous essays for his own personal (not to say carnal) contentment, whereas holy Hezekiah in his undertakings might have a more public spirit for the general good of his kingdom.

§ 12. The well or fountain of the Dragon near the Valley gate might be made at the same time, probably taking its denomination from some artificial resemblance of a Dragon about it. A conduit in a Dragon-fashion, (though such Anticks are more commonly presented spitting of fire then venting of water ) is made here by Adrichomius. Tremellius conceiveth it called Dragon, or Serpent well, because the waters thereof (which contrary to other Authors he maketh the same with Siloam ) glide, snake-like, soft and gentle, yea crooked and winding with many intricate flexures thereof. But it is impossible to assign the certain cause of such names as are merely ad placitum, finding a Well and Gate in the Cose of the City of Sarisbury of the same name, yet hitherto could never hear any probable reason thereof.

§ 13. Amongst the waters merely natural, the fountain or pool of Siloah, with the stream flowing thence into the brook of Kidron, justly claimeth the preeminence. Fountain which both in the name and nature thereof, was the lively emblem, if not the reeall type of our Savior. Name which is by interpretation, SENT; and we know, When the fullness of time was come, God SENT forth his Son, made of a woman, made under the law. Nature; for the waters thereof, as the Prophet observed, ran softly

• 1 To the eye▪ sine impetu, moving slowly, and not rushing with a rapid stream like an impetuous torrent.
• 2 To the ear, sine strepitu, still & quiet, not offensive to the neighbors with the noise threof.

So Christ

• 1 Was leasurable and treatable in his going (on foot, but if mounted, only on a slow paced Ass) and doing, not rashly precipitate in his proceedings.
• 2 Not querulous or clamorous in his discourse; He shall not strive nor cry neither shall any hear his voice in the streets; but meek and quiet.

Now as God was eminently in the still voice, so also was he effectually once in this still water, when our Savior sent the blind-born man hither to wash, and thereby he recovered his sight.

§ 14. This was he, who afterwards proved so constant a confessor of Christ, avouching him a Prophet, and his cure by him really effected notwithstanding the Pharisees menacing to the contrary; Hoping in vain, though Christ had opened his eyes, that they could stop his mouth, from the acknowledging thereof. His constancy herein cost him an excommunication and a casting out of the Synagogue. The best was, the power of the Keys when abused, doth not shut the door of Heaven, but in such cases only shoot the bolt besides the lock, not debarring the innocent person entrance thereat.

§ 15. The supernatural pool of Bethesda by the Sheep-market remains, whose waters, when at a certain season moved by an Angel, were medicinal to cure the first commer thereinto, whatso • ver disease he had. A learned man conceiveth, that when Eliashib the high Priest, (after their return from Babylon ) with his brethren, first began hereabouts to build the sheep-gate, and sanctify it to divine service, (as leading to the Temple) God then and there in approbation of his Act, endued the Pool hard by, with this sovereign sanative quality: but this we leave with the Author.

§ 16. By this Pool an Infirmary was built, for maimed folk to lodge in, and attend the troubling of the waters. How well was God's bounty and man's charity here met together? Commendable it was that rich men did not engross this Spaw to themselves, but permitted poor people not able to use Physic and Surgery the benefit thereof. This Hospital for building consisted of five Porches; not that the defective in the five senses, lame, blind, deaf, &c. were here severally disposed of by themselves, but no doubt all promiscuously put together. In this College of Cripples, he for his seniority might have been the Master thereof, who had been longer lame, then most men live, and now past the fifth climactericall of his disease, where with he had been afflicted full thirty eight years. Indeed so impossible was the conditions of his recovery, that being lame, He must run, before he could go, for seeing the first commer was only served, he must hast with speed into the pool after the moving thereof: whilst he, alas, wanted strength to help himself, wanted money to hire others, and others wanted mercy freely to give him their assistance. But because he could not go to health, Health was graciously pleased to come to him, and he was cured miraculously by our Savior.

§ 17. And thus much of the Walls, Gates, Towers, and Waters about Jerusalem: come we now into the City itself, which anciently consisted of two principal parts (therefore dual in the Hebrew) Zion on the southwest, and Jerusalem (properly so called) on the north thereof, which we proceed in order to describe, with the places of principal note therein contained.

CHAP. VII. Of David's Palace, the High-priests houses, the Coenaculum, and other memorable places in mount Zion.

§ 1. WE begin with mount Zion, making that first which God most favored, who loved the Gates of Zion, more then all the tabernacles of Jacob. Here first our eyes are entertained with the stately Palace of David, Hiram King of Tyre sending him timber and workmen for the building thereof. Flat was the roof of this palace, whereon David sat, and from whence he beheld Bathsheba (hard by is her house) bathing herself. I cannot excuse her action herein. If policy be jealous, that hedges may have ears, modesty may suspect lest the motes in the air have eyes. But see here divine justice. As this roof was the place whereon David's lust did burn first; so thereon Absalom's incest did blaze farthest, lying here with his Fathers Concubines. This he easily did at the persuasion of Achitophel; those spurs needing no rowels, which are to prick forward graceless youth into wantonness. But that hellish Politician did this to set such a distance betwixt Sire and Son, that the affection of the one might never meet with the submission of the other, the breach hereafter being made so deep and wide, that no bridge of reconciliation might be built betwixt them.

§ 2. Under the Romans this Palace was turned into a Castle, where a Garrison was kept to over-awe the City. Once the honor, now the terror; once the beauty, now the bridle of Jerusalem. Upon the fair stairs leading thereto, stood Saint Paul when he made his speech to the people, hearing him with great silence, because he spake in the Hebrew tongue; until he came to that passage of preaching to the Gentiles (which though spoken in Hebrew was no good Hebrew to his auditors, but false construction, & breach of Jewish privilege) when they turned their attentive ears into railing tongues, away with such a fellow from off the earth.

§ 3. And now to show the frailty of human happiness, pass we from the palace of these Kings to their burying place, seeing Zion in a double respect may be called the Westminster of Jerusalem; because the Kings thereof resided there while living, and rested when dead. The reader shall pay nothing but his pains in following me, whilst I show him these royal remains. We may observe four gradations of honor in these interments.

• 1 Wicked Amon was buried in his own house, (not under the roof, but within the verge of the wall thereof) and so was Manasseh, whose true but late repentance was effectual to save his soul, but not his kingdom from destruction.
• 2 Cruel Joram, who had no compassion whilst living, & therefore no bowels whē dying, was buried by himself in the city of David, & neither fire nor water, neither burning nor mourning made for him.
• 3 Godly, but leprous Uzziah, being ceremoniously unclean, was interred in the field of the burial which belonged to the Kings; understand it, within the suburbs, but without the walls of their solemn sepultures.
• 4 All the rest were intombed in a stately place set apart for that purpose; namely, David the holy, the man after God's own heart;

Solomon the wise, when old, befooled by his wives: Rehoboam the simple, whose rigor rent ten Tribes from his kingdom: Abiah the wicked, but valiant and fortunate in fight; Asa the upright, whose heart was perfect all his days: Jehoshaphat the just, whose heart was lift up in the ways of the Lord: Ahaziah the Idolater, whose only commendation was that he reigned but one year. Joash the backslider, the lease of whose goodness determined with his uncles life: Amaziah the rash, worsted in a needless war against the King of Israel: Jotham the peaceable, who built the highest gate to the house of the Lord: Ahaz the profane, who in the time of his distress, yet trespassed more against the Lord: Hezekiah the pious, who destroyed the high places: Josiah the tender-hearted, who melted at God's threatenings, denounced against the people of the Jews.

§ 4. Amongst these still I miss Jehoiakim, and long seeking for his tomb light at last on the Prophets threatening, he shall be buried with the burial of an Ass, drawn and cast forth beyond the gates of Jerusalem.

§ 5. Now as it were in exchange of Jehoiakim excluded, we find Ie • ojada admitted among the royal interments. Count it not presumption for a Priests body to intrude amongst Princes bones, seeing not his pride but the people's gratitude preferred him to the place, because he had done good in Israel towards God and his house. (Oh if monuments were marshalled according to men's merits, what change would it cause in our Churches!) See we here the care the Jews had of decent burying th • ir dead. True it is, bodies flung in a bog, will not stick there at the day of judgment; cast into a wood, will find out the way; thrown into a dungeon, will have free egress; left on the highway, are still in the ready road to the resurrection. Yet seeing they are the Tabernacles of the Soul, yea the Temples of the holy Ghost, the Jews justly began, and Christians commendably continue the custom of their solemn interment.

§ 6. Farther off from the palace, we find the house of the mighty; where David's worthies lived in a College under Joab their President, next the Kings wine-press and his fish-ponds. Think not that the Kings of Judah had only Crowns, Thrones, and Scepters, the Ensigns of Sovereignty, for besides these to maintain their state, they had places of profit, so thrifty as to make their own wine at the best hand.

§ 7. Next we take notice of the houses of Annas and Caiaphas both alive at once, and termed the high-Priests at the same time; one by courtesy, because lately he had been: the other by right, because at present possessed of the high-Priesthood. Thus that function, which ought to have been during life by God's institution, was made alternately annual by man's innovation. Was not the shining of two Suns together in the Jewish Church sadly ominous? And was it not high time for God to take away the office, when men began wantonly to play at in and out, with that holy profession? But besides these two high-Priests, there was a third that had more right then either to the place, our Savior himself, at the present brought a prisoner before them. In the house of Annas an officer wrongfully struck him with the palm of his hand, and in the house of Caiaphas he was thrice denied by Peter, adjured by the high-Priest, adjudged to death, spit upon, blinded, buffeted, with other insolencies offered unto him. The houses of the high-Priests were far asunder, all which distance Christ traced on foot; and it is observable, that being posted backwards, and forwards, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, from Herod to Pilate, from Gabbatha to Golgotha, he traversed all the length and breadth, and most of the considerable places in the City: Partly to render his passion more public, being made a spectacle to men and Angels, partly that his beautiful feet might bring the Gospel of peace into every principal street in Jerusalem.

§ 8. Next followeth the Coenaculum, or large upper-room where Christ ended the Passover, began the Lord's supper, and probably afterwards in the same place appeared to his disciples, where after his ascension, the holy Spirit in fiery cloven tongues fell upon them, enabling them to speak all languages, for which some senselessly slandered them to be full of new wine. For the excess thereof may give men more tongue, not moe tongues; and is so far from making them speak other, that it hinders the pronouncing of their own language. As for the house of the Virgin Mary, w ^ch some make very fair in mount Zion; I say a better was beneath her desert, but a worse was above her estate. Sure it is, that after hersons sufferings, she privately lived in the house of John the Apostle, & John formerly lay in the bo • om of Christ, & Christ once lodged in the womb of Mary, and Mary was forever hid with Christ in God. O holy chain, ô happy complication!

§ 9. In the last place we come to the prisons (those necessary evils in a populous City) whereof we find three several degrees,

• 1 The dungeon of Malchiah, a most nasty place, the mud and mire whereof shall not be stirred by my pen, lest the ill savor offend the Reader. Yet good Jeremiah was forced to lie, and like to die therein, had not Ebed-melech the blackmore procured his writ of removal.
• 2 The house of Jonathan the Scribe, made a prison extraordinary of a private dwelling. This little better then the former, so that Jeremiah counted it a favor at his importunate request to be preferred thence, into—
• 3— The court of the prison, the best of all bads; which was part of the Kings palace, where Jeremiah remained many days, fed with a piece of bread out of the bakers-street (a place hard by) till Nebuchadnezzar at last gave him a Gaol-delivery.

§ 10. So much of Zion, forbearing to enlarge myself in the praises thereof frequent in holy writ. As for that expression, God's dwelling is in Zion, it seems particularly to relate to that time, when the Ark resided there, brought in by David, and placed by him in the midst of a Tabernacle which he had pitched for it. Indeed he designed to make a better casket for that Jewell, had not God retrenched his resolution by special order, intending Solomon for that purpose, who many years after removed this Ark into the Temple he erected.

CHAP. VIII. Of Millo.

AS it is a great grace in a Rhetorician, not to have bald and flat but clear and fair Transitions; so it is no less beautiful in buildings to have spacious and handsome passages therein. For this cause the Kings of Israel counted no cost too much to be bestowed upon this Millo, as being the common pass between Zion and Jerusalem. It was called Millo, that is, a filling, as some would have it, because being naturally a gulf or concavity, it was by great expense levelled to be built upon. Others conceive it so named, because filled with the confluxe and confluence of people, being indeed the largest street in the whole City. David began, Solomon finished the building thereof. But as once Wickam Bishop of Winchester wrote in a wall of Windsor, This made Wickam; in the same sense it may be said of Millo, This made Jeroboam. For Solomon taking notice of his activity (merit commended men, and beauty women to his favor) made him surveyour of the works when he built Millo, which brought him from a private person into public notice (the first admission is half a degree to honor) and gave the occasion of his future greatness. In this Millo, at the going down to Sillah, or to the bulwark, King Joash was cruelly killed by two of his servants.

CHAP. IX. Of the Princely Palaces in this City.

§ 1. PRoceed we now to the Princely palaces in Jerusalem; and first we light on the house of the forest of Lebanon, built by Solomon: So called, because an abridgement of that great forest, wherein (I mean in the groves and gardens about it) wild beasts of all kinds (if human Authors may be believed) had their habitation. Here the bellowing Harts are said to harbor, the throating Bucks to lodge, the belling Roes to bed, the beating Hares to form, the tapping Conies to sit, and the barking Foxes to kennel. Strange music to be heard in the midst of a populous place; and very pleasant, that such a woody retiredness should be afforded in the heart of a City. Yet Solomon's mind, when mounted on these seeming felicities, was as far from reaching true contentment, as the tired traveler, when on the top of the next hill, will be from touching the skies, which whilst he was in the valley seemed contiguous thereunto.

§ 2. The length of this house was an hundred, breadth fifty, height thirty cubits, whereby it appears both longer and broader then the Temple itself. And no wonder, for who will deny that White-Hall stands on more ground then Westminster-Abby-Church? Besides, in measuring the Temple, only the covered part thereof is reckoned on, without the Courts (wherein the greatest capacity thereof did consist:) whereas no doubt, Courts and all are taken in to make up the aforesaid dimensions in Solomon's house. But grant the Kings Palace outspread the Temple in greatness, the Temple out-topped it in height; whose towred porches ascended an hundred and twenty cubits. In this house Solomon's golden shields and targets wer kept, till carried away by Shishak King of Egypt.

§ 3. Besides this Solomon had another house in Jerusalem which was thirteen years in building; and a third which he made for his wife the daughter of Pharaoh. Say not, they needed two houses, which had two Religions, for we find not that she ever seduced Solomon to idolatry: nor are the Egyptian Idols reckoned up among those several superstitions, which his second brood of wives brought into Jerusalem. Enough to persuade some that this match was made by dispensation, if not direction of God himself, (typifying the calling of the Gentiles) and that Pharaohs daughter afterwards became a convert, following the Psalmists counsel, Forget also thine own people, and thy fathers house. Hereabouts also was the Golden throne of Solomon, to which those golden Lions gave a stately ascent. It was the prayer of loyal Benaiah, make the throne of Solomon greater then the throne of my Lord King David, which accordingly came to pass, whether taken for this his material throne, or for the largeness and fullness of his royal authority.

§ 4. Pass we by the Castle of Antiochus, built by him as a bridle to the City; as also the Palace of the Maccabees, wherein for many yea • s they made their residence, first built by Simon west of the Temple. In Christ's time Herod the great had in Jerusalem a most magnificent house, wherein his grandchild Herod Antipas Tetrarch of Galilee kept his passover, when Pilate sent Christ unto him to be examined by him. Right glad was Herod of this occasion, because though formerly much conversing with John the Baptist, yet John did no miracle, which he now in vain hoped to behold from our Savior. For he that would not work a miracle at his mothers motion, would not do it for his persecutors pleasure. Let Herod take this for a sign that Christ was the Son of God, because he would show no sign for the will of man. However the silent show of our Savior wrought a reconciliation betwixt him and Pilate, which before were at enmity betwixt themselves. But alas the innocent Lamb is not long lived, when thus both Wolf and Fox are agreed against him.

§ 5. Appendant to this Palace was the prison wherein Peter was put, and being to die the next day, was found in a dead sleep the night before. I question whether Herod who condemned him, slept half so soundly. He must be smote before he could be waked, and his shackles fell off easier then his sleep. The Rhemish note tells us, that the chains wherewith he was bound are still preserved at Rome in the Church of Petri ad vincula. But if those there be the true chains, I dare boldly say, that others of richer metal, and finer making, more worth, and less weight, are daily worn by Peters pretended successor.

§ 6. Pilate's Palace must not be forgotten, wherein our Savior was accused by the Jews: near whereunto was the Judgment-hall, called Gabbatha, or the Pavement. But how even, or smooth soever the stones were laid in the floor thereof; most rough, harsh, and unequal justice was administered in this place, when our Savior therein was condemned. This was the place, into which the high-Priests prepared for the Passover would not enter for fear of pollution. O my soul enter not into their secrets, whose fe •• are swift to shed blood, but legs lame to lift themselves over the threshold of a judgment-hall, for fear of defilement. Now all these Princely Palaces were not extant in this City at the same time, but successively: and therefore as Poets, when they present Persons, who lived in several ages, on the same stage, lay their scene in the Elysian fields; so to put these Palaces together, the reader must suppose their dust and ruins did all meet on the floor of this City, though made in our map in a flourishing estate, the better to adorn our description of Jerusalem.

CHAP. X. Of the Colleges in Jerusalem.

§ 1. PAss we now from the Court, to the Inns-of-Court, namely such places, wherein youth had liberal education. The Jews tell us of four hundred and fourscore Synagogues at Jerusalem for this purpose. We will insist only on such as we find named in Scripture, and begin with Huldah's college, wherein that Prophetess lived in the days of Josiah. Perchance a female foundation of women alone, and she the Presidentress thereof; though surely not bound with any monastical vow of virginity, because there also styled the wife of Shallum.

§ 2. Next, in the days of the Maccabees, we take notice of the Grecian College or Gymnasium, erected by Jason the high Priest, wherein the Jewish youth were taught to wrestle, ride horses, and other Grecian accomplishments. Indeed archery was an ancient Jewish exercise, ( David taught the children of Israel the use of the how, as it is written in the book of Iasher ) but these were pure heathenish employments. Here also they were taught to wear a garment called 〈 in non-Latin alphabet 〉 , which some translate Hats, others buskins, (though head and feet are far asunder) which whether it were the general garb of the Grecians, or only an Academical habit to distinguish the Students from common Citizens, let others inquire. But the worst of all was, here they were taught, not only uncircumcision of omission, (neglecting the observing thereof on infants) but also the uncircumcision of commission, practicing to make themselves uncircumcised, studiously deleting the character of that Sacrament out of their bodies.

§ 3. After Christ's ascension we find five Colleges or Synagogues mentioned in one verse, all disputing against Saint Steven,

• Out of Asia those of Silicia, and proper Asia.
• Out of Africa, those of the Cyrenians and Alexandrians in Egypt.
• Out of Europe, those of the Libertines of Rome.

Behold here an admirable Act hept, wherein Saint Steven was the Answerer, against whom Opponents were fetched from all the parts of the then known world; and all too few to resist the wisdom and Spirit by which he spake. What this Synagogue of Libertines was, is much controverted by learned men. Surely Libertines here are not taken in the modern notion of the word, for such as used their liberty for an occasion to the flesh, or a cloak of maliciousness, though we confess in after ages such grew into a numerous society, whereof Satan's subtlety, and man's corruption the Founders, the negligence and conivence of Magistrates the daily Benefactours: A College, whose gates (like those of hell) stand always open, having no other Statutes then the Students pleasure: where the diet is so dear, that their Commons cost the souls of such as feed on them, without their final repentance. Most probable it is, that by Libertines were intended such Romans as were manumised, or made free by their Masters; whereof Tacitus counts no fewer then four thousand in the City of Rome, which professed the Jewish Religion; some whereof with most likelihood had their Synagogues in Ierusal • m, wherein they were more perfectly instructed in matters both of doctrine and discipline. The Gazith or Common-council must not be omitted, coming near to the nature of a College, wherein the Sanhedrin or seventy Elders had their judicatory, before whom the Disciples were summoned, and straitly threatened not to preach, and afterwards, for disobeying their Order, were put into the common Prison. In the same place Saint Steven was accused and passed his purgation, in that excellent speech, that he was no enemy to the Law of Moses, if rightly understood.

CHAP. XI. The remainder of private houses and streets in Jerusalem.

§ 1. AMongst the private, dwelling in this City, we take special notice of the house of Mary, the mother of John-Mark, wherein the Saints were assembled to pray for Peters enlargement. Hither he came and knocked at the door, when Rhoda portress thereof, opened not the gate for gladness; whether because loath to lose so much time, as the opening thereof did necessarily require, (conceiving that Peter might better stand without the door, then the people stay without the news) or because her soul, surprised with sudden joy, was not at leisure to actuate her hands to open the door: yet it informed her feet, to run into the house, because that motion (was not, as the other, against the stream, but) went along with the tide of her affection, so desirous to tell the news unto others. Sure I am, Peter got less harm by this maidens keeping him out for a time, out of this godly house, then he did by another Damosels letting him into the high-Priests Palace.

§ 2. Add to this the house of Ananias the high-Priest, which stood not far off. If therein there was any rotten wall well whit • d over, it may pass for an emblem of him the hypocritical owner thereof. As this was the house of a false man, so we take Veronica's to be a false house, yea mere fiction, shewn to pilgrims at this day, in the corner of a street. Here she is said, that meeting our Savior when carrying his Cross, she t • ndred unto him her vai •• therewith wiping off his sweat, which veil thereby presently received the lively impression and portraicture of his face and complexion: with more probability they might affirm, that the picture of his see • remained in the hair of Mary Magdalene.

§ 3. So much for particular houses. Now that Jerusalem was digested and methodized into several streets is most certain, whereof such frequent mention in Scripture: as sure it is also, that many fair market places were found therein, where children played with their mates, Merchants met with their Chapmen, Laborers waited for Masters to hire them, and Pharisees bartered their outside sanctity for the greetings and salutations of the people. But the order and fashion of their several streets are to us unknown, Scripture affording no certainty therein. And though Adrichomius seem so accurate in this point, that no London-beadle can be better acquainted with the lanes, allies, courts, corners, of the Precinct belonging unto him, yet herein he proceeds on his own fancy, and mere conjecture. Only we meet with the names of two streets, Water-gate-street, and Ephraim-gate-street, which may justly be concluded more spacious, and roomthy then the rest, because preferred before all other places in the City to build booths therein at that solemn festival, in the days of Nehemiah. In the former of these, Ezra assembled the people, and read the law before the Congregation.

§ 4. Give me leave to supply out of Josephus three eminent places, though not mentioned in Scripture. First, the Amphitheatre, erected by Herod, so capable that it could contain fourscore thousand people, if the readers belief be so large as to give credit thereunto. Here Herod, after the fashion of the Romans, exposed condemned persons to encounter with Lions, Bears, Boars &c. But whether Saint Paul, when after the manner of men he fought with beasts at Ephesus, intended such combats with cattle, or only his contesting with 〈 in non-Latin alphabet 〉 evil beasts, such as the Cretans are described to be, is not decided by Divines. Secondly, Castle Antony, built by the same Herod in the honor of Antonius, to be the keeper, yea the Gaoler of the Temple, (to which he had an underground passage, which would hold six hundred men) wherein he observed the motions of the Jews, lest they should hatch mutinies under the covert of Religion. Time was when God himself watched over the Temple to protect it, till for the sins of the people, he gave it over to be guarded by the jealous eyes of their inveterate enemies. Lastly, the Hippodrome, or place for horse-races, where the Chivalry of the City met on several occasions. Sick Herod the great perceiving his end to approach, and knowing the same would bring a great joy to the Jews, (a Tyrants death-day is a solemn festival in the Calendar of Nature itself) in this Hippodrome imprisoned a principal person of every City of Judea, enjoining Salome his sister to kill them at the instant of his expiring, that so there might be a general grief, though not for, yet at his death, whilst no place could laugh heartily being pinched with their particular loss. However after his death she discharged those prisoners, and we may easily believe that these Legatees were not offended with her (the Executrix of Herod's Will) for not disposing the Legacies bequeathed to them, according to the mind of the Testator.

CHAP. XII. The mysteries of mount Calvary.

§ 1. SUburbs in Cities are like Suckers in trees, which make them bigger, but not better; so that much of the strength of the City leaks out in such Excresences. Jerusalem therefore had no suburbs at all, but many pleasant mountains and gardens about it. We will begin with mount Calvary, and the passage thereunto, commonly called the dolorous way, (though thence came all our comfort) traced with the blessed feet of our Savior, who suffered without the gate. This we are now to describe, and ô that our patience and practice might go along with our pen! to observe our Savior's motion, according to the counsel of the Apostle, Let us go forth therefore unto him without the camp, bearing his reproach.

§ 2. This dolorous way began at Gabbatha or the Pavement: wherein we may take notice of a wild piece of justice in Pilate, first scourging, then crucifying Christ. If his offense was but criminal to deserve scourging, why was he crucified? If so capital as to deserve crucifying, why scourged? Perhaps Pilate hoped by his scourging to satisfy the malice of the Jews, but in vain. For it was not the back-blood, but the heart-blood of Christ must satisfy their thirst. So that what might be pity in the intent of Pilate, proved cruelty in the event to Christ; whose bitter cup hereby was twice filled. Thus we commit double-folded, twisted, and complicated sins, which our Savior expiated with duplicated suffering, first scourged, then crucified.

§ 3. Hence being condemned he bare his own Cross part of the way, towards the place of execution, according to the custom of malefactors (and we know what Furcifer inports in the natural signification thereof) until, it seems, at last he fainted under the burden thereof; whereof several reasons are assigned.

• 1 Probably the Jews malice provided him a Cross of extraordinary greatness, proportionable to the reputed offender Paramount.
• 2 He was much debilitated with his long watching and sweating the night before.
• 3 The edges of the Cross grating his late whip-furrowed back, might occasion the new bleeding of his wounds, and his weakening thereby.
• 4 He bare withal the invisible weight of the sins of mankind, and God's anger for the same.

Hereupon a substitute or surrogate was provided for him to bear his Cross, not out of any mercy, but the deeper malice of his enemies; partly thereby to reprieve him to a more public death; not willing he should die under, to cover him from shame, but upon the Cross, to expose him to the greater ignominy: partly, because they were loath he should go away so easily as in a fainting fit, and therefore their cruel kindness reserved him for a more painful death.

§ 4. Simon of Cyrene is the person by them compelled to bear his Cross. Had it been foretold that one Simon should have carried Christ's Cross, and had one heard Simon Peter so lately, so solemnly promising, though I should die with thee, yet will I not deny thee, he would hence have certainly concluded him the party for that service. But it fell out far otherwise; whilst that Simon had forsaken his Master (and now was bewailing his fault) another of that name is found out, coming out of the field, to carry the Cross before him. Let Heralds then boast of men's bearing, and their blazing of arms, (empty husks where the kernel of virtue is wanting) behold here a rich bearing indeed; A Cross proper carried by Simon for our Savior. We must buckle ourselves in like manner for the same burden, patiently to undergo afflictions. The best is, our Crosses are made hollow, being greater in bulk then in burden; seeing the Cross of our Crosses, eternal damnation, is taken off by the suffering of our Savior.

§ 5. And now Christ comes to the place of execution, called Golgotha or mount Calvary, that is, a place of a skull. Either from the fashion thereof, because that hill was rounded up in the form of a man's head, or because men's bones were scattered thereabouts. Tremellius with great probability conceives this Calvary called the hill Gareb in Jeremiah, being described to lie near the valley of the dead bodies. Here our blessed Savior in a public place, with infamous company, (who lived amongst Publican's, and died betwixt thieves ) after a cruel manner was despitefully crucified. In whose sufferings we may observe

§ 6. The length thereof, lasting six tedious hours, exposed all that time both to hunger and cold. Indeed the thieves were longer in suffering, both being still alive when Christ expired: but they endured but personal pain, whilst he underwent miseries for all mankind; so that what his Passion lacked in the length, it had in

§ 7. The breadth thereof: extended over all the parts and powers of his soul and body. No part free from pain, save his tongue, left at liberty to pray for his enemies. His senses all suffered, namely

• 1 Seeing, tormented with the scornful gestures, and reproachful postures of such as passed by wagging the head, to expiate the lascivious, envious, covetous glances of our eyes.
• 2 Hearing, grieved with the taunts, jeers, and willful mistakes of the Priests and people: so to satisfy for the pleasures our ears have taken in lustful Sonnets, wanton jests, and other vain and wicked delights.
• 3 Smelling, offended with such savors as may well be presumed to be none of the best, in the place of a skull, to make amends for our luxury in sents and perfumes.
• 4 Tasting. For when he cried out, I thirst, (and sorrows we say are dry) they provided him a potion of gall and vinegar; so to repair God's justice offended with our gluttony and drunkenness.
• 5 Touching, his hands and feet being pierced with the nails, to expiate the rapin and violence of our hands, the swiftness of our feet in the way of wickedness, with the manifold sins, which that sense in us committeth.

What shall I speak of his head pierced with Thorns, so to make satisfaction for the profane plots and projects, the wicked machinations of our brains? And it is worth our observing, that though the Scarlet Robe (put on him to act in that Princely Pageant) was taken from him, (as of some value, no pain, and too good to be spoiled) yet the Crown of Thorns, painful to him, and profitable to no other, was, (for ought we find) continued on his head, all the time of his passion. In a word, it is hard to say, whether his pain was more shameful, or his shame more painful unto him: the exquisiteness of his bodily temper, increasing the exquisiteness of his torment, and the ingenuity of his Soul, adding to his sensibleness of the indignities, and affronts offered unto him.

§ 8. Thirdly, depth. His passion was as deep as Hell itself, enduring tortures in his wounded Conscience to the apprehension of a desertion; witness his Exclamation, My God, my God, why hast thou forsaken me! not that really he was forsaken, or totally conceived so, showing his faith in the deepest of his distress. For as when twins in the womb of Tamar strove which should come first into the world, the mid-wise adjudged the Primogeniture unto him that first put forth his hand, as a champion chall • nging his birth-right: so in this expression of our Savior's, wherein Faith and Fear did contest for the priority, Faith must be esteemed the heir and eldest, first putting forth his hand, My God; yea both his hands, My God, my God, claiming by that gemination a double interest in God's fatherly affection.

§ 19. Lastly, the height: as high as heaven, because the person enduring it was both innocent and infinite. Innocent; such he must be to effect our redemption, without blemish and without spot, otherwise had blurred fingers come to rub off, or wipe out the blot in man's nature, thereby it had been made the bigger: Infinite, being no less then the Son of God, which gave infinite worth and valuation to his sufferings. O then that we might be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and might know the Love of Christ that passeth knowledge, so infinite every way were the dimensions thereof.

§ 10. And now he had left all he had to be severally disposed of to persons most proper to receive them, as namely his

• 1 Purse (and his own price therein) to Judas, who bare the bag.
• 2 Peace unto his disciples, and the godly their successors: My peace I leave unto you.
• 3 Prayers to his enemies for their pardon: Father forgive them, they know not what they do.
• 4 Wardrobe to the soldiers, who parted his raiment amongst them, and on his vesture did cast lots.
• 5 Mother to John the beloved disciple: Woman behold thy Son.
• 6 Body to Joseph of Arimathea, who afterwards begged, and (with Nicodemus ) embalmed and buried it.
• 7 Soul to God: Father into thy hands I commend my Spirit.

These things thus disposed of, he bowed his head, partly in submission to Death the messenger, but more in homage to God the sender, and not by violent compulsion, but voluntary susception of death, gave up the ghost. So ended our Savior's satis •• ing sufferings, as redeemer of mankind; though his sympathizing sufferings, as mystical head of the Church, are still behind, and are daily filled up with the afflictions of his servants. I say his compassion daily remains and increaseth, though his passion was then, and there ended, according to his own expression, It is finished.

§ 11. Say not that the arrears thereof, and another reckoning remained, because presently after, one pierced his side, out of which came water and blood. For this added to their malice, not his misery: according to that expression, Be not afraid of those that kill the body, and after that have no more that they can do; all cruelties to breathless corps amount to just nothing, and injuries to the dead though figures on the account of the offerers, yet are but cyphers on the score of the sufferers.

§ 12. Near mount Calvary was a garden, and in that garden a rock, and in that rock a grave, which Joseph of Arimathea had provided for himself. This was fashionable in that age to make their monuments in their gardens, so to retrench their wanton thoughts with meditations of mortality. Thus pleasure, poison in itself, is made wholesome, when well corrected with thoughts of our latter end; yea graves and green herbs make a good medley, seeing all flesh is grass, and the glory of man as the flower thereof, which withereth and falleth away. Here our Savior was intombed, in a sepulcher bewen in stone, wherein never man before was laid; it being fit, that as he was born of a virgin-womb, he should be buried in a virgin-tomb. It was also Joseph's own tomb, intended for his proper interment. Such our Savior's poverty, that as he lived in lended houses, so he was buried in a borrowed sepulcher, being rather a tenant, then owner thereof. To make sure work, the grave was shut with a great stone, the stone fastened with a solemn seal, the seal guarded with a watch of soldiers; though all in vain. For all their solicitous care to suppress his resurrection, did but render it more conspicuous, and free it from all suspicion of forgery.

§ 13. Sure they did bind, but loose they did find. For on the third day an Angel came down from heaven, causing a great earth-quake; as if the earth, like a guilty malefactor, trembled with fear, for its former boldness, that being made God's footstool, it presumed to be his prison. This earth-quake begat a second in the heart of the soldiers▪ who frighted with fear ran all away, our Savior being formerly risen out of his sepulcher. For the stone was not rolled away by the Angel to give his body passage out, but to give the disciples eyes passage into the grave, to behold the reality of his resurrection: otherwise he, who came in when the door, could come out when the grave was shut. A • t • rwards he attested his rising from the dead, by his manifold appari • ions in sundry places to several persons, as is largely recorded in the Gospel.

§ 14. However the Priests to palliate the matter, possess the people, and prevent the propagation of the repo • t, endeavored by thei • money (their coin being better then their cause) whereby they had compassed the death, thereby also to hinder the belief of his resurrection. Though their seal on his grave was broken, they hoped to s • t a firmer on the lips of the soldiers, bribing them for the silence of the truth, and dispersing an improbable lie, that the Disciples came by night whilst they slept, and stole him away. It is admirable that such a falsehood confuting it self (for if they were asleep, how could they discover them? if awake, why did they not resist them?) should by God's permission make it passage so fast, so far, and so firm in the belief of the Jews. Here taking the devil (the father of all lies) to be father thereof, it is worth our observing in the very words of the Evangelist

• 1 The mother of the lie, the brains of the Pharisees: they taught.
• 2 The nurse thereof, the tongues of the soldiers: they did as they were taught.
• 3 The wages of the nurse, ready payment: so they took the money.
• 4 The well-batling of the babe, it grew very great: For it is commonly reported amongst the Jews.
• 5 The long life thereof, lasting longer then sixteen hundred years, unto this day.

And it is to be feared it will live next day, next month, next year, many years, if God be not more merciful in convincing their erroneous judgments. Thus it is just in heavens proceedings to suffer the posterity to be poisoned, for the willful default of the parents.

CHAP. XIII. Of the Potters-field, Aceldama, Fullers-field &c.

§ 1. PAss we from the north-west, to the south-east part of the City, where, without the walls, we light on the Potters-field, where men of that trade made brittle plate in abundance. For, although in Solomon's time, such earthen ware was worthless in this City, when silver itself was nothing accounted of, and made to be as stones in Jerusalem; yet, poor people in after ages, found such cheap furniture useful for their estates. Here one might have seen those Potters absolutely lording it over their clay (purely passive to receive any impression from them) and, according to their own power and pleasure, making of the same lump one vessel unto honor, and another unto dishonor. Others conceive, this Potters-field was only an inconsiderable wast place, where sherds and pieces of broken pots were cast out in a bycorner.

§ 2. Surely it was neither great in extent or value, seeing thirty pieces of silver (the restored reward of Judas his treason) could purchase the fee-simple thereof; except any will say, it came at a cheaper rate, because intended for a public and pious use, the burial of strangers. Here their dead corps had an Hospital, wherein their lodging and clothing was freely bestowed upon them: and thus our Savior, though himself a Stranger in a borrowed grave, by the price of his blood conferred graves on many Strangers. As for the confident report, that the earth in this field will in forty eight hours, consume the flesh that is laid therein, yea retaining that quality though transported into foreign Countries, (the grave which everywhere hath a voracious appetite, having here as quick a digestion ) my faith is neither all wax, nor all iron herein. To speak plainly, after long fighting against an Army of Authors affirming the same, my belief at last is taken captive by their gravity, and number, to give credit thereunto.

§ 3. It was afterwards called Aceldama, or the field of blood, because purchased with the price of Christ's blood, and not (as some may erroneously conceive) because handselled with the blood of Judas therein, when his bowels gushed out. The place of whose self-execution is shown to pilgrims, some distance hence, on the south-west of the City, where he, who had lived a thief to his Master, died a felon of himself, hanged, say some, on an Elder; say others, on a Sycomore tree; a matter of no concernment.

§ 4. More are we troubled, not for Judas his sake (for whom two deaths were not too many) but in behalf of the Truth (which can be but one) to reconcile a seeming difference betwixt two places of Scripture about the manner of his death.

We understand it thus, not that the rope breaking, Judas falling down thence some steep place, was paunched on some sharp pile; but, that the very weight of his body, and violence of his headlong motion (having no hopes upward in heaven, and therefore hasting downward to the center of despair) brake his belly in so precipitate a fall. Thus as Traitors, when hanged, are by our law to have their bowels drawn out by the executioner: so Judas served himself so, • o spare others the pains to punish him.

§ 5. Fullers-field must not be forgotten, where they stretched, and dried their clothes which they they had washed in the brook of Cedron. But all the sope used here by men of that trade, could not scour the indelible stain of impiety out of the credit and conscience of King Ahaz, who in the high-way of the Fullers-field, peevishly refused a sign, which God graciously proffered unto him. And men's several behaviours in matters of this nature deserved to be marked. For, it was

• 1 Commendable in Gideon and Hezekiah, humbly requesting a sign for farther strengthening of their weak Faith.
• 2 Pardonable in Zacharias, craving one out of a mixture of infidelity, therefore granted him in loving anger; his dumbeness serving as well to correct, as confirm him.
• 3 Damnable in the Jews, who out of pride and presumption, in a daring way demanded; and in Herod, who out of curiosity expected a sign from Christ, and therefore denied them.

But most of all in Ahaz, in whose nostrils the very perfumes of Heaven scented ill, because proffered unto him, refusing to accept a sign so freely tendered unto him.

§ 6. East of Aceldama, in the valley of the Sons of Hinnon, lay Tophet (that is, Breadth) as Saint Jerome expoundeth it, because there the Citizens of Jerusalem, pent within the walls of their City, used to dilate, expatiate, and recreate their spirits in the walks thereof. Pity it was that so pleasant a place should afterwards be poisoned with Idolatry, where children were offered to Moloch, searing them to death with his burning embracements; of the manner whereof largely herefter. For the present let it suffice us to observe, that Josiah is said to defile this place: what! was it capable of more pollution then what it had before? Understand it, by burning of dead bones therein, he made it as offensive to the nostrils of men, as formerly it had been odious in the eyes of God. Now as the stinking lake of Avernus in Italy, passeth in Pagan Poets for Hell it self: so this valley of Ben-hinnon (Gehenna in Greek) is used in the same sense by our Savior: either because of the abominable impieties here committed by the parents; or exquisite torments here endured by the children.

§ 7. We conclude with the place wherein Saint Steven was stoned, being on the east of the City, some distance from what at this day is termed Saint Stevens-gate: nigh which they show the place where Saul sat, when he kept the clothes of those that stoned him. Now, seeing by David's law, made by the brook Besor, he that tarrieth by the stuff is to be equal sharer in the spoil with those that go forth to the battle; the equity of this ordinance arraigneth Saul guilty alike of the blood of Saint Steven, with those whose wardrobe he kept during the time of the execution. But, whatsoever Saul's share was in the murder, great was his part in the prayer of Saint Steven, whose petition (Lord lay it not to their charge ) is justly accounted by Divines, a promoting means of his speedier conversion.

Her • the draught of Solomon's Temple is to be inserted.

THE DESCRIPTION OF SOLOMONS TEMPLE.