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CHAP. IX. The Actions of Christ in the Temple.

§ 1. WE have tendered to the view of the reader, in our lastmap, the draught of Zerubbabel's Temple as repaired & enlarged by Herod, so as the learned, and pious Ludovicus Cappel hath presented it, who exactly took his instructions therein, from the pen of Josephus, an eye-witness hereof. Wherefore I justly disengage myself from all objections against this Map, which are properly chargeable upon Cappel his account. I confess, herein I proceed not with that 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , with that boldness and assurance, which I could desire; because the divisions and dimensions of the Courts, and chambers, as exhibited in this Temple, rely not (as Solomon's ) on God's word, but only on human fallible testimony. Oh it is excellent, when, with Theophilus, we may know the certainty of those things wherein we are instructed out of Scripture itself.

§ 2. Come we now to the actions of our Savior in the Temple; having first premised this useful, yea necessary distinction. What our English tongue, for want of another proper word, promiscuously calleth the Temple, the original carefully expresseth by two names, adequate to two several parts thereof,

〈 in non-Latin alphabet 〉 .This properly was the covered part of the Temple (from 〈 in non-Latin alphabet 〉 to inhabit, God peculiarly dwelling there) consisting of the P • rch, Holy, and Holy of Holies, with the chambers about them. Into this Christ never came, (though Zachariah in his course did, to • ffer incense ) nor by the law ( under which he was made, as not coming to destroy, but fulfill it) might he enter thereinto; proper only for the Priests to officiate therein. Yet though not his person whilst living, his power when dying, penetrated this Temple, namely, when he rent the veil, thereby mystically opening an entrance into heaven by the merit of his passion.

〈 in non-Latin alphabet 〉 .Containing all the verge and compass of the Courts about the Temple, and within the outward Sept thereof. Christ constantly came hither, I ever taught (saith he) in the Temple: understand him, that he never willfully affected Conventicles, as ashamed of his doctrine, or willingly declined the Temple, when afforded convenient entrance thereinto. Otherwise, he taught also on the Mount, in the Ship, in Synag • gues, in private houses; but never so properly in his center, as when in the Temple.

This distinction of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 holds current, clean through the new Testament; save that once 〈 in non-Latin alphabet 〉 is taken for the whole circumference of the Temple, when Judas cast down the pieces of silver therein: though he stayed not long there, as out of his own element, but desperately made haste, that he might go unto his own place.

§ 3. This distinction premised, we will wait on the Reader into the Temple. First requesting him to carry competent money, and a charitable mind along with him. For as we shall enter in at the eastern gate, (commonly called Beautiful ) we shall be sure there to meet with many cripples, and beggars of all sorts, as proper objects of his liberality. Here daily lay that lame man, on whom Saint Peter, though moneyless, bestowed the bestalmes he could give, or the other receive, even the use of his limbs.

§ 4. But now we come to the memorable passages concerning our Savior in the Temple. These were either done on him, when an infant; or by him, when arrived to man's estate. Of the former was his presentation by his parents to the Priest, and when an oblation for his mother was made, a pair of Turtle-doves, and two young Pigeons.

§ 5. Hereat in-springs old Si •• eon into the Temple. God always performs his promises with advantage. He had a revelation that he should not die before he saw Christ, who here both saw and felt him. Oh how he hugs him (though faster by his Faith, then) with his weak arms, which seem the stronger for the Burden, as his dim eyes the clearer for this sight! Yea, he petitions heaven for a Jail-delivery, Lord let thy servant depart in peace. Longer life would be but longer loss, and therefore fain would he fly from Christ in his arms, to the arms of Christ, before his refined joy were allayed with any worldly woe. Then he addresseth himself, with bitter-sweets, to Christ's parents, neither frighting nor flattering, but plainly foretelling them, their child should be for the fall and rise of many in Israel. Particularly, he tells Mary, that a sword should pierce through her, and Christ (though borne) should not die without the pain of his mother. As if the throws, suffered by other women at the birth, were reserved for her to endure at the death of her Son.

§ 6. Simeon is seconded by Anna, a prophetess of an hundred years old, (temperance is the best prolonger of the candle of life) and herein she exceeded Simeon. He came but into the Temple, she departed not from the Temple, but served God therein with fasting and prayer. She also spake of Christ to all that looked for redemption. And thus Christ was proclaimed in the Temple by two Heralds of different sexes, whilst his Parents carefully kept the copies of their several Proclamations, as trusting them in no other Cabinet then their own hearts.

§ 7. Now seeing it is said of Anna (pardon a short digression) that she departed not from the Temple, it will be inquired whether any women were constantly Leigers to live therein. Were any of the weaker sex (being prohibited to speak in the Church ) permitted to live in the Temple? For, as for the nurse of King Joash, hid with him in the house of God, the case was extraordinary, and her clandestine condition nothing pertinent to the present question. In answer whereunto: By never departing thence, we understand her daily repairing thither. It was David's wish, that he might dwell in the house of the Lord all the days of his life, i. e. that he might have free access thither upon any occasion. Thus the sacrifice, though only morning, and ing, is called a • continual Burnt-offe • ing. And thus Anna daily frequenting the Temple, was continually there, as formerly those persons, who every day might be found in saint. Paul's Church at walking-hours▪ might in some sort be said never to depart thence.

§ 8. To return to our Sa • iour, who hitherto appeared only passive in the Temple, but afterwards acted miraculously therein First, when found sitting in the midst of the Doctors, both bearing them, and asking them questions. He, who himself was the Word, would notwithstanding hear, before he did speak • and attentively listened to the positions of those Doctors, before he began his opposition against them.

§ 9. Arrived at man's estate, we first fix our eyes on his purging of the Temple, from Dove-mongers, Money-changers, and such as • old sheep and oxen therein▪ Had such Merchants, kept themselves in the 〈 in non-Latin alphabet 〉 or▪ sheep-market, Christ had never distu • bed them, who now, with a scourge of small cords, drave them out of the Temple. Say not it was as lawful to sell as sacrifice cattle therein: the one being the main use thereof, according to God's command, the oth • r a notorious abu •• of the Temple, turning it by fraudulent bargains into a den of the 〈◊〉

§ 10. Saint Jerome reports, that certain fiery rays, or beams, darting from Christ • eyes, drove out these Merchants from this place. A c • ncei • , which we dare not presently avouch for fear those 〈◊〉 of Christ's scourge fly also in our faces thereupon. For if he whipped out those Merchants, for setting up their ware-houses in the Temple, surely he will lend a lash to such as add traditions to the Text. This sure we are (because recorded in Scripture) that Christ so earnestly pursued this reformation, that the zeal of his Fathers house did eat him up. Understand it, that our Savior being truly Carneus though not Carnalis, of a fleshy, though no fleshly constitution, had his body wearied out with faintness, not able in its performances, to keep pace with the desires of his mind.

§ 11. After this time, many were those he • enly Sermons; Christ made in the Temple: which here we forbear to relate Only we take notice of that he preached in Solomon's Porch (which afterwards deserved rather the name of Christ's-porch, seeing a greater then Solomon 〈◊〉 here ) when the people (mysteries are blasphemies to 〈…〉 ) took up stones to stone him. Some will a • ke, whence had they those stones? It being unlikely that any were let to lie loose in so holy a place. But we may be confident, if there were any to be had above ground▪ their malice would find them out▪ And probably they pl • cked them off from the pavement: their furious zeal counting it a meritorious act, rathe • to • end the • out of the ground, then suffer a supposed blasphemer to escape▪ Surely such stones would rather have spoken in his praise, then done anything to his prejudice, especially before his • our was come.

§ 12. And as he spake wool, so he did as well therein. The blind and the lame came to him in the Temple, and he healed them. See here, those with 〈◊〉 might come to him in the Temple, not those with Insections: the lame, but not the leprous might enter therein. Thus whilst sufferings and afflictions do not hinder us, sinful pollutions do debar our access to God's gracious presence.

§ 13. We must not forget, that a little before his passion, Christ the second time purged the Temple Three years since he cast all Merchants and their appurtenances out of God's house, which now notwithstanding that ejection, had again gotten unlawful possession therein. Devils he cast out of men so finally, that they entered no more into them; but wicked men, once thrown out of the Temple, recovered their stations therein again. Abuses in the Church depart not till they are driven, and then go away unwillingly, animo revertendi, with full intent to embrace the next opportunity to return. What need hath Reformation itself to be frequently reformed, seeing corruptions will so quickly creep thereinto? Christ, the second time, cast those vermin out of the Temple.

§ 14. Now, just before he took his farewell of his Fathers house, he beheld the Pharisees casting their money into the treasury. So that the Widows mites, was the last object (no small credit unto her) which in the Temple entertained our Savior's eyes on earth, and no doubt long since hath been rewarded by him in heaven. For presently he departed to mount Olivet, and there foretold, yea thence denounced the destruction of the Temple, which followed not many years after.

CHAP. X. The acts of the Apostles in the Temple.

§ 1. CHrist, after his ascension, resigned the Temple to his Apostles, to supply his absence by their preaching to the people. Here on the day of Pentecost Saint Peter made that memorable Sermon, wherein he vindicated both himself and company from the aspersion of drunkenness, avouched the truth of Christ's resurrection, & charged the Jews so home, for shedding his innocent blood, that by the sharpness of his reproof ( the words of the wise are as goads, and as nails fastened by the masters of the assemblies ) such as heard him were pricked in their heart; crying out to Peter, and to the rest of the Apostles; Men and brethren, what shall we do?

§ 2. Here, by the people's equal applications, and addresses to the rest of the Apostles, it appeareth, that they were all fellow helpers, and joint Commissioners with Saint Peter, (all in the Jury besides the Foreman are not cyphers) though he for order sake, and regularity, to avoid confusion, was made the mouth for the rest. Yea, such their sobriety and discretion, though at that instant enabled with the gift of tongues, that they only made use of seasonable silence (such as best know how to speak, know best when to hold their peace) with their tacit suffrages concurring to the truth of what Saint Peter delivered: who further gave his Auditory counsel TO REPENT.

§ 3. But was this well done of him to add grief to grief? What, more repentance still? Why further pain, to such as were pricked to their hearts? Was this any valor, to beat them with more blows, who already cried out for fair quarter, WHAT SHALL WE DOE? But know, Peter herein advised them to join to their former legal sorrow, an evangelical repentance; such as is attended with desire, hope, & some assurance of Pardon. He prescribes them the same receipt, he lately took himself; having found the good fruit thereof, when, on his hearty sorrow, he obtained pardon for denying his Master. No Sermons so sovereign, as those which proceed from the Ministers comfortable experience. Nor did he barely advise them to repent, but also to be baptized everyone of thē, in the name of Jesus Christ &c.

§ 4. See the success of his counsel, about three thousand were added to the Church that same day. O high holy-day in heaven! This Many-Saintsday was a festival of great solemnity therein, where there is joy over one sinner that repenteth, singing on their golden viols, Peter and the Apostles have saved their three thousand. His Sermon (as set down) contained not so many words, as it converted souls. Though surely, what we read in Saint Luke was only the breviate, sum, and abridgement of his Sermon, seeing, with many other words did he tes • ifie and exhort.

§ 5. Many advantages concurred to render his Sermon the more effectual. First, the suffering of our Savior was so near in place, and late in time, that his wounds were (as I may say) still fresh bleeding in the guilty memories of the people assembled. Secondly, the present miracle of tongues bestowed on Peter and his •• mpanions, did wonderfully make way for the Word he delivered. Thirdly, such to whom he spake, were devout men, blindly pious (like Saint Paul before his conversion) but desirous of information; zeal not being to be wrought, but regulated, not to be new gotten, but right guided in them. Lastly, and chiefly, the Spirit of God invisibly wrought on their souls. Thus when the door of utterance, or the opened mouth of the Minister meets with the door of Faith or entrance, in the opened hearts of the people, the Word makes miraculous improvement.

§ 6. And now our Savior had plentifully performed his promise: He that believeth on me, the works that I do, shall he do also, and greater works then these shall be do, for I go to my Father; as then put into a capacity more effectually to assist them, (as formerly but with his prayers) then authoritatively with his power. The Disciple, (by his Masters permission, yea procurement) proved above his Master in success. Christ, all his life long, was angling for a few fishes, but a hundred and twenty, whilst Peter comes with his Drag-net, and catcheth about three thousand in one day. Amongst the reasons whereof, consider

1 Christ was properly, not to be the builder, but the Foundation it self: and therefore others were more happy in edification.
2 He was to be humbled (as with hunger, thirst, weariness, shame, and pain, so) with the heavy afflictions of long unprofitable preaching, because of people's unbelief.
3 During his life, the kingdom of heaven was but at hand, which after his death, and Ascension was in hand. The broad gates of grace being then opened for multitudes to enter, where few by especial favor got in before by the Wicket.

We have insisted the longer on Saint Peters Sermon, because it is the beginning of Ecclesiastical History after Christ's ascension, which, in God's due time, we are in some hope to finish by his assistance. And that the foresaid Sermon was made in the Temple, appears by the passage of their continuing daily with one accord in the Temple. Intimating that they were formerly assembled in the same place.

§ 7. Pass we by the other acts of the Apostles in the Temple, only we must not omit Solomon's porch where they made their abode. And it is worth our inquiry where the same was placed.

§ 8. First, negatively, it was not that porch of Solomon's (nor any other afterwards built of the same dimensions on the same floor) mentioned in the Old Testament; because

1 That was a part (being the entrance) of the 〈 in non-Latin alphabet 〉 , or Covered Temple: Into which, the disciples (being no Priests) might not enter.
2 That porch had but twenty cubits in length, and ten in breadth, being so small, that it could not contain the disciples, and their company, being above three thousand persons.
3 That by the Septuagint, is called UIam (retaining always the Hebrew word) not 〈 in non-Latin alphabet 〉 , as this Porch is called in the Greek tongue.

Rather therefore, by this Porch, we understand, one side, square, or cloister of the great Court about the Temple.

§ 9. Now seeing the same was surrounded with Courts on all sides, the question is, on which side thereof Solomon's Porch was placed. Here we had been utterly at a loss, but for the seasonable help of Josephus; The people (saith he) persuaded the King [Agrippa the younger] to repair the east Porch or Cloister: Now this Cloister was of the outward Temple, standing over an exceeding deep valley, raised upon a wall of four hundred cubits, which was made of square white stones of twenty cubits long, and six cubits high a piece, the work of King Solomon, who first built the Temple. Whereby it appears, that this Porch respected the east, and was on each side of the entrance into the Temple.

§ 10. But the greatest difficulty remains. How came it to be called Solomon's Porch? did not he equally build all the first Temple? Why therefore did this Porch (as his darling) bear his name above all the rest? And (which increaseth the difficulty) seeing all that Temple was razed by the Babylonians (following no doubt the cruel counsel of the Edomites, Down with it, down with it, even to the ground ) how came this cloister, of the second Temple in Christ's time, to retain the name of Solomon's?

§ 11. Some conceive this part stood undemolished by the Babylonians: seeing that curse, there shall not be left here one stone upon another, that shall not be thrown down, was denounced against the second Temple, not against Solomon's, some parcel whereof might be left standing. But under favor, I conceive, it was particularly called Solomon's-Porch,. because the very bottom, or floor thereof (being forced ground) was by much expense made by Solomon, and gained with great art and industry, from the valley beneath; so that (even when the superstructure thereon was by the Babylonians levelled to the earth) the admirable foundation, that master-piece of art, still remained, preserved the memory, and imparted the name of Solomon, the founder thereof, to that Cloister, which in the second Temple, was erected upon the same.

§ 12. If any demand why the disciples made choice of this Porch, above any other, to make their residence therein; several considerations might move them thereunto:

1 Because formerly handselled with our Savior's heavenly Sermon therein.
2 Because of great capacity, conveniently to receive them, without prejudice to other people's passage into the Temple.
3 Because it was the first place that offered itself unto them, at their entrance into the Temple.

Herein they observed some Analogy of Christ's counsel, In what place soever ye enter into a house, there abide until ye depart from that place. Thus Solomon's-porch, being (as I may say) the first house in the house of God, into which the disciples entered; there they fixed themselves, as no starters and fugitives, but such as would stand to the doctrine they delivered.

§ 13. So much of Solomon's-porch; only let me add; that Cappel (herein contrary to other learned men) placeth Solomon's-porch on the south side of the Temple; mistaking it, as we believe, with 〈 in non-Latin alphabet 〉 or the Cloister Royal: which out of Josephus indeed appears, to have been largely built and beautified on the south-side of the Temple. However we would not innovate or alter anything in our map from the mind of Cappel, though here, in our description, we presume to • nter our dissenting from his opinion.

§ 14. Pass we by many other intermediate acts of the Apostles and Disciples in the Temple. Amongst all which none might lawfully avouch his entrance so far therein, as • arnabas, being a Levite by his extraction, and therefore legally privileged in his approaches to the Altar itself. Come we now to the last passage of Saint Paul in the Temple. Last indeed it was likely to prove unto him, and he lose his life therein, on this occasion.

§ 15. At the instance of some godly people, he was persuaded to purify himself: thereby, partly to gain on the affections of the believing Jews, as yet zealous for the Law; partly to confute their falsehood, who traduced him for an Antinomian, against all ceremonious observances. Hereupon he came into the Temple to signify the accomplishment of the days of purification, until that an offering should be offered for him and his companions. If any grudge that after the coming of the Gospel, so much cost should be bestowed on the Law, and sullenly say, with Judas Iscariot, To what purpose is this wast? Might not the Law truly answer with our Savior, in the same case, He did it for my burial, and for the more solemn interment thereof.

§ 16. But Saint Paul's devotion in performing these Obsequies was interrupted by the people, who accused him for defiling the Temple, having seen Trophimus, and Ephesian, with him in the City, whom they supposed he had brought into the Temple. Malicious jealousy never makes good Logician, so strange are the inferences thereof. In vain might Saint Paul deny the consequence of their syllogism, whilst they were ready to prove it by an inartificiall argument, from the Authority, or prevalency rather of a popular uproar, Some cried one thing, some another, and those, no doubt, that knew least railed loudest, and no certainty could be known for the tumult, the many-headed multitude speaking a Language, whereof none can be an interpreter, to understand them, which understand not themselves.

§ 17. Suppositive was the offense of Saint Paul, (only on their bare surmise) but positive must be his punishment, drawing him out of the Temple, whom certainly they had killed, had not the seasonable interposing of the Captain, rescued him from them. Who hence conveyed him safe into the Castle, no doubt, of Antonia hard by, and not the Castle on Mount Zion, built out of the ruins of the Palace of David, though formerly (following the authority of others) we made that place the Theater of Saint Paul's future actions on this occasion.

CHAP. XI. Of the vast wealth of the second Temple.

§ 1. WE have cause to conceive, that the Corban or Treasury of the second Temple was about our Savior's time, well nigh as well lined with wealth, as in the reign of Solomon, flowing from three principal springs,

1 Meer Gentiles.
2 Proselytes.
3 Native Jews.

The first of these were very bountiful to the Temple, and constantly 〈1 page〉

§ 4. Native Jews were the last, and best benefactors to the Temple, especially if all contributed thereunto in proportion to the poor widow who cast in two mites being all her substance. Now, had one been present when the Scribes and Pharisees cast in their offerings into the treasury, it had been pleasant to behold the conflict, betwixt their covetousness, and vainglory, and how the latter prevailed in them. For, though they were covetous, yet when people beheld them, they were content to part with their money, or rather to let it out for the interest of popular applause▪ But, besides free-will-offerings at any time, that God's service might not be lest arbitrary, the Jews were enjoined thrice a year at the solemn festivals with their men children (when able, saith the Rabbih, led in their Fathers hands, to climb up the mountain whereon the Temple was built) to appear before God; where none, who hoped to return with their hearts full of joy, came with their hands empty of money For seeing the Jews held their estates of no mean Lord, but all by tenure in capi • e from the God of Heaven, these were the three solemn payments of their head rent to their high Land lord. Besides these in the days of our Savior, vast were the sums which were advanced to the treasury, by that gainful Divinity current amongst the people, though stamped only with Pharisaical traditions, of which, this one that followeth, was the most remarkable.

§ 5. It plainly appears, that all children, if of ability, should maintain their parents, if by age or accident grown weak and impotent to subsist of themselves, according to God's command, Honor thy father and mother Qamp;c. Notwithstanding which obligation, the Scribes and Pharisees did preach, & teach, that in case any children were pleased to compound with Corban, &c to pay a round sum proportionable to their estates, unto pious uses, thereby they were disengaged in conscie • de, from making any farther provision for their poor parents▪ Going on this ground, that one debt was to be but once satisfied, and if they paid it in to the service of God the grand-father to all mankind, thereby they were discharged from duty to their immediate, and subordinate parents.

§ 6. This commutation-money (as I may term it) amounted to a Nem • scit of revenue, but withal made a dearth of dutiful children in the land, who counted it the more frugal way, once for all to fine to the Temple, then to pay the constant rent of daily relief to their parents. But can an Acquittance of human, •• adition, be valid, against a debt of Specialty▪ by God's command? Oh! had the hole in the cover of Corban been a mouth to speak, as well as to take in, how zealously would it have protested against such proceedings? And we may conceive this one cause of hastening the woeful ruin of the Temples wealth, such ill gotten money poisoning the Corban, making it suddenly swell, and then break in pieces, when swept away by the Romans, which we come now to relate.

CHAP. XII. The final abolition of the Utensils of the second Temple.

§ 1. GReat houses commonly crack before they fall, to give the dwellers therein notice to depart. Thus before the Temple was finally ruined, and her vessels taken away, two grand warnings were given the Jews, seasonably to amend, and prevent farther mischief. The first in that famous year wherein Tully and Mark Antony were Consuls, some sixty years before our Savior's birth, when Pompey the great, having taken the City and Temple, entered the Holy of Holies with some of his soldiers, the floor whereof had formerly felt no other feet, but those of the high Priests, and those but once a year. Here he saw mysterious ornaments, understanding (not the meaning but) the matter thereof to be pure gold; a shroud bait to tempt his hungry soldiers to sacrilege, besides two thousand talents of silver in the treasury of the Temple. On all which he only feasted his, and his officers eyes, whilst their hands did fast, not diminishing the least mite thereof, in veneration of that deity to whom they did belong; Only he took on him to restore Hircanus to be high Priest, a presage that the Jewish Priesthood would shortly fall down, which already did so shake, that the high Priest needed to take a Presentation, ad corroborandum, from the hands of Pompey a Pagan Patron.

§ 2. Secondly, when Crassus that rich churl, and Roman General marching with his Army into Syria, and through Jerusalem, flayed, what Pompey did not fleece, spoiling the Temple to the value of eight thousand talents. Indeed, Eleazar keeper of the holy treasures, gave, or rather paid to Crassus a wedge of gold weighing three hundred pounds, to ransom the rest from his rapine. But the golden wedge did but widen the covet ousness of Crassus, and like a break-fast did enable him to encounter a dinner with a greater appetite; so that, notwithstanding his oath to the contrary, he added sacrilege to his perjury. But seeing thieves give whatever they take not away, we have rather cause to comend his bounty, that the golden table, candlesticks, and other ornaments escaped his fingers; except, they were either hid from him by the careful providence of others, or left by him out of his own politick covetousness, like nest-egs to encourage others again to lay up more wealth in the same place. And no doubt he hoped, though now he had mowed down the Temples treasure to the bare roots, shortly, when grown up again, to return to the after-share thereof; but all in vain, for, marching with his Army into Parthia, there his money perished with him, losing the principle of his stolen wealth, and paying his own life for interest. Thus, those who on a sudden grow rather foggy, then fat, by feeding on sacrilegious morsels, do pin • away by degrees, and die at last of incurable consumptions.

§ 3. Here we cannot but take notice, how profoundly shallow the Scribes and Pharisees were, in that their superstitious Criticisme, and leaden distinction, how he that swore by the Temple, was left at liberty, whilst he that swore by the gold of the Temple, was bound up and concluded in conscience to the performance of his oath. Whereas our Savior demonstrateth, that the Temple was greater then the gold, as the sanctifier thereof. Besides, in common sense, he should seem faster tied, whose faith by oath was staked down to the Temple, as to a fixed, firm, stable structure, then he whose truth was tied only to the gold thereof, a more fading, flitting, moveable matter, as appears by Crassus and others carrying so much of it away with him into foreign countries. But indeed (as our Savior teacheth) the main obliging power of those oaths, consisted in the presence of God, before whom they were made, who alone is immovable and immutable, whereas in process of time, the Temple itself, as well as the gold thereof, came to destruction.

§ 4. For, Vespasian and Titus his son, Roman Emperors, Anno Dom. 72. razed the Temple, and utterly confounded all the Utensils thereof. Indeed they were first carried in triumph to Rome, but what afterward became of them is altogether unknown. It is no sin to conceive that their property was altered; and they either converted to coin, or turned to plate for the use of the Emperor, or his favorites. Sure none are known to remain in specie at this day: and one may wonder, that no impudent Relickmonger hath produced a golden feather of a Cherubims wing, or a knop, flower, bowle, or almond of the seven-branched candle-stick, having pretended since Christ's time, to improbabilities of as high a nature. Strange that no Pope hath gotten a piece of Aaron's Mitre, or breast-plate, to grace his wardrobe, or a parcel of the manuscript-commandments written by God's finger, to adorn his Vatican. But divine providence hath utterly razed all foundation for superstition to build upon, in the total abolition of these holy ornaments. And if those reasonable Witnesses of God's truth, were by his permission overcome, and killed by the Beast, when they had finished their testimony, no wonder if these senseless and inanimate types, having served their generation, the truth being come, were finally extinguished▪ Nor have I ought else to observe of those holy Utensils, save that all were made of pure gold, and yet the Apostle is bold to term them, and all other legal ceremonies beggarly elements, so debasing them in comparison of Christ, the author of grace, and giver of eternal life.

To the Right Honorable FRANCIS LORD RVSSELL, Son to the Right Honorable WILLIAM EARL OF BEDFORD.

MY LORD,

PErusing this passage in the beginning of Saint Luke's Gospel, —To write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things, 〈 in non-Latin alphabet 〉 , wherein thou hast been catechised, or, instructed: it furnished me with some observables, very conducible to my present purpose;

1 Though God alone be good, yet man in some sense may be most excellent.
2 Even in that age, wherein they had all things common, Nobility remained several, as appropriated to some principal persons.
3 No diminution to the dignity of a Noble man, to be cat • chised, 〈…〉 , in the Principles of Religion.
4 Dedicating of Books of Noble persons is an ancient practice, 〈…〉 Scripture precedents.
5 〈…〉 not patronage for his book (the Word of God being the sword of the 〈…〉 to defend it) but intended the instruction of Theophilus therein.

The 〈…〉 the tex • , encourg • d me, •• ing to put forth a Treatise to public view, to make choice of an honorable Patron, and hope I have found a Theophilus in your Lordship, whom I see to be young, know to be Noble, and believe to • e relig • ous. The composure therefore of this ensuing bo •• (the issue by God's • blessing of 〈◊〉 own industry) this alone I humbly 〈◊〉 to 〈◊〉 Honor to protect the same. As for the matter thereof, being wholly Scripture, I heartily dedicate your Honor thereto, to be instructed therewith.

And now, my Lord, may I request you to t • ke a serious survey of your own extraction, to be unto you a forcible motive unto virtue. To instance only in your deceased Ancestors (as cut of the reach of flattery) John your Atavus by his wisdom, and valor (the fortunate General against the Rebels in the West) founded under God the Nobility of your family. Francis your Abavus (whose Hall seemed a Court, Closet, a Chapel, and Gate-house, an Hospital ) shined as a light with his piety in those darker days. William your Proavus, to whom agreed the character of Sergius Paulus, A prudent man, and Deputy of the Country, and that an Island too (though not Cyprus, yet) Ireland ; of whose abilities Queen Elizabeth was well assured, when choosing him Pilot of that leaking Land; then toffed with the violent tempest of Rebellion. Francis your 〈◊〉 , whose death I would epithet Untimely (not only for the behoof of his own family, but benefit of the whole nation) did not the same authority, which reproved Saint Peter for calling that common , which he had cleansed, forbid me to term anything untimely which his Providence hath appointed.

Now, my Lord, upon a review of this your pedigree, I will not be so Pedantick to mind you of a Grammar-instance, to make it true construction in your Honors practice, Magnorum haudquaquam indignus avorum; but in Scripture-phrase I request you to Look to the rock whence you are hewn, and the hole of the pit whence you are digged; and do nothing unworthy of that honorable parentage, whence you are derived.

Far be it from your Honor to be listed among those noble men, of whom it may be said in a sad sense, that they are very highly descended, as being come down many degrees from the worth, and virtues of their noble Progenitors.

To conclude then with Theophilus, with whom I began. It is observable of him, that though styled most excellent by Saint Luke in his Gospel, yet in the Book of the Acts (which was written many years after) he calls him only Theophilus, without any honorable addition. What? Had Saint Luke in process of time less civility, or Theophilus (with more age) less Nobility? Surely neither, but Saint Luke may be presumed, purposely to wave his titles, out of compliance to the temper of Theophilus, who in his reduced age grew weary of worldly pomp, more pleased to have the truth of honor fixed within him, then hear the titles thereof fastened upon him: according to the Analogy of the Apostles pre • ept, Let him that hath honor, be as if he had it not. Thus, the longer your Lordship shall live, the less you will delight in outward state, and daily discover the vanity thereof; especially in your old age, your soul will grow sensible, that nothing can satisfy it, which is less then Grace, or Glory, or God himself. To whose protection you are committed, by the daily prayer of him, who is

Your Honors most humble servant THO. FULLER.

Waltham Abbey, July 16. 1650.

Here followeth the Map of Mount Libanus.

[illustration]

THE DESCRIPTION OF MOVNT LIBANVS and the adjacent Countries. The fourth Book.

CHAP. I.

§ 1. SO much for the Jewel, Palestine itself. Now for the Case thereof, namely the neighbouring Countries which surrounded it. Only herein the Simile holds not, because Cases serve, as to compass, so to preserve and defend the Jewell; whereas these bordering nations were sworn enemies to oppose and destroy the land and people of Palestine. The most quiet neighbor Judea had, was the Midland sea on the west side thereof, which though sometimes (as the Psalmist observes) it would rage horribly, yet generally it was more peaceable and serviceable then the Pagans, which bounded them on all other quarters: as namely,

1 In Syria, on the north, Giblites, Arvadites, Aramites, &c.
2 In Arabia, on the east, and south-east Ammonites, Moabites, Ishmaelites, Midianites.
3 In Egypt, and the wilderness of the south, Edomites, Amalekites, Egyptians, &c.

So that the Jews, to find faithful friends must not look about them, but above them, even to heaven whence all their safety was derived.

§ 2. For the present we are to describe mount Libanus or Lebanon with the parts of Syria confining thereunto. A mountain which some will have so named from Frankincense, ( 〈 in non-Latin alphabet 〉 in Greek) whereof great plenty groweth there. Yet seeing it is usual for Parents to give names to their children, not children to their Parents, more probable it is that Frankincense is called 〈 in non-Latin alphabet 〉 from this mountain, breeding store thereof, then that the mountain should be named Libanus from Frankincense growing therein.

§ 3. But whilst human writers are best pleased with this Greek extraction of Libanus, more conformable to Scripture is the Hebrew Etymology thereof from Whiteness: because the faithful snow forsakes not the top of this mountain (no not when persecuted by the Sun in the dog-days) but remains there all the year long. A pleasant sight, at the same time to have Winter on the top, and Summer at the bottom of one and the same mountain. Excellent the use of this snow in these hot climats the Prophet mentioning it, as most welcome and precious, Will a man leave the snow in Lebanon, wherewith the Tyrians and neighbouring nations used to allay and mixe their wines: so making the Torrid and Frozen Zone to meet in the Temperate, more healthful for their Constitutions.

§ 4. Lebanon was a place so pleasant, that an Epicure therein might feed all his senses to a surfeit.

1 Sight. The • pouse saith of Christ, His countenance is as Lebanon, where most delightful is the prospect, with high hills, humble dales, sweet rivers, shady groves. No wonder then if Ptolemy placeth Paradise a City hereabouts, where what Poets can fancy, Nature hath performed.
2 Smell. Such the fragrancy of flowers, Gummes, and Spices thereon, perfuming the air round about. His smell is as the smell of Lebanon.
3 Hearing. For besides the melody wrabled forth by the sweet Choristers of the wood, pleasant it was to listen to the complaints which the Rivers murmuring made against the Rocks, for wronging them in obstructing their channels: whose complaints therein, were so far from finding pity in men's hearts, that they only lulled their heads the sooner and faster as • eep.
4 Taste, & Touch. Such the most delicious fruits and liquors this mountain affords. Vinum C.O.S. The sent thereof shall be as the wine of Lebanon. Galen also reporteth that yearly in mount Libanus husbandmen used to sing, God raineth honey, at which time they spread hides on the ground, and from the boughs of trees shook into them the honey dropt from heaven (called therefore mel roscidum & aereum ) filling pots and pitchers with the same.

No wonder then that Moses made it his earnest request to take this place in his way, to heaven: I pray thee let me go over and see the good land, which is beyond Jordan, that goodly mountain and Lebanon. As if his soul more conveniently might take his rise from the top thereof to eternal bliss, and be the better provided to entertain endless happiness, when first he had sipt some drops of the same in delightful Lebanon, the temporal type thereof.

§ 5. It will perchance be objected against the fertility of this place, that the Prophet foretelleth, Is it not yet a very little while, and Lebanon shall be turned into a fruitful field? Where its future conversion into fruitfulness seemingly implies the present barrenness thereof. But here we must distinguish betwixt field and forest fruitfulness. The former is composed of the concurrence of art and industry with nature; the latter only takes what nature tenders, without any toile to improve the same, wherein Libanus already did exceed. But now the Prophet foretells (besides this wild and native) an elaborate and artificial fertility likely to befall this mountain, namely in the speedy and universal alteration of things in Israel, when champian fields for fear should be forsaken, and husbandmen for their security retire with their tillage to mount Lebanon. Thus much for this fair and fruitful place full of goodly trees, wild and tame beasts in abundance; and yet when measured by an infinite majesty, Lebanon is not sufficient for him to burn, nor all the beasts thereof of sufficient for a burnt offering.

§ 6. Having largely praised this place (enough to set all the neighbouring Princes at variance about the propriety thereof) it is now high time to inquire to whom the right thereof did belong. Here we find an undoubted evidence, that the same by a double title pertained to the land and people of Israel.

1 As a fence to the vineyard. 2 As a Common to a City. As a fence to a vineyard. So the Prophet in his Parable And be fenced it, and gathered out the stones thereof. Now although this fencing principally refers to God's protection over the Jews, yet is it not unappliable to the natural posture of their country, hem'd in with mount Libanus on the north. Secondly, if we conceive all Judea under the notion of a great city, Lebanon was a Common assigned thereunto, and ALL LEBANON towards the Sunrising. And though probably the neighbouring Tribes Asher, Naphtali, and Dan did reap the most benefit thereby, yet all the rest are presumed to have a right both in the herbage for their profit, and wild beasts for their pleasure. However, either with or without the leave of Israel, the Hivites (and Archites, whose city Archa is by Ptolemy placed hereabouts) made bold to share with them in the commodities of this mountain. Here grew the goodly Cedars, of whose several kinds, (some bearing fruit without flowers, others bringing flowers without fruit) manner of growing, having straight and clean bodies to the top, and there a tuft of boughs and leaves, (where should the hair be but on the head?) natural qualities or supernatural rather, (because said to be free from corruption, and therefore used to make the statues of the God's ) the Philosopher will give the best account, to whose reports we remit the Reader.

§ 7. Forget we not that human writers make a division of the mountain, calling the northern ledge thereof Libanus, the southern AntiLibanus whereas the Scriptures taking no notice of this distinction, express both under the general name of Libanus.

§ 8. And now to climb this mountain, behold it everywhere scattered with Solomon's workmen, some bearing of burdens, (Better to carry the meanest material to the Temple of God, then carve the most curious pieces for the tower of Babel ) some hewing of stones, all busied, either with their hands as laborers, or eyes as overseers. No hole left for idleness to peep in at, but presently she was perceived and punished. I hope without offense, one may wish them God speed, the rather because he that hewed timber afore out of the thick trees, was known to bring it to an excellent work, but now they break down all the work thereof with axes and hammers.

§ 9. It is now high time that leaving the general description of Libanus we come to survey the several places on, or near thereunto. In the southwest side thereof near Zidon, and the sea, lay the land of Cabul, which Solomon gave to Hiram King of Tyre for the cost and charge he was at in building the Temple. Hereby it appears that this territory (though lying in Galilee was no part of the Land of Canaan, it being above the power of the Kings of Israel, to alienate any parcel thereof. But though it was unlawful to take the children's bread, and cast it unto dogs, yet the crust and parings thereof might be given them: to which this Land of Cabul may well be compared, being so course and base a Country, that it little contented King Hiram, who therefore called it Cabul, that is dirty, or displeasing. It may seem strange that Solomon, who in other things consulted with his honor and magnificence and to whom God gave a large heart, should herein have so narrow a hand, as not to give Hiram a friend and foreign Prince full consideration, who so freely had furnished him with all necessaries for his building. But

1 Haply Solomon beheld Hiram as a Homager unto him, holding the kingdom of Tyre from the Crown of Israel. And if so, then all he did was but his duty, and fully rewarded in Solomon's favorable acceptance thereof.
2 Solomon might conceive Hirams expenses sufficiently satisfied in allowing his men such a vast proportion of yearly provision: so these cities were given him not in compensation of the charge, but as an overplus and mere gratuity. For which Hiram ought to be thankful because so good, not displeased because no better.
3 Most probable it is, that absolute need, and no other reason, made Solomon fall short, in satisfying Hirams expectation. His treasure being much exhausted (excess will beggar wealth itself) by his sumptuous structures. The same necessitous principles, which caused his intolerable taxes on his own people, might also make him (against his own will, and generous disposition) fail in rewarding the full deserts of Hiram.

It is some contentment unto us, that though we know not the several names, yet the Scripture acquaints us with the exact number of the cities in Cabul-land: being twenty in all, as in our Map, we have reckoned them accordingly.

§ 10. But here some will be very much startled, that this land of Cabul should so lately receive this denomination from Hirams displeasure, whereas we find it so called four hundred years before in the book of Joshua, where the borders of the Tribe of Asher, are thus assigned: they go out to Cabul on the left hand. To satisfy which seeming difficulty, we must know, that though the book of Joshua contains matter of far more ancient date, yet it was written by holy-men of God after the days of David, and probably in the reign of Solomon. This appears because in Joshua mention is made of the book of Iasher, wherein the standing still of the Sun and Moon was recorded, and that book of Iasher was penned after David's reign, because therein David's acts were also Chronicled.

§ 11. Mount Libanus is overspread with the buildings of Solomon, whereof some may be conceived the fragments made out of the Remnants and Reversions of the stone and timber left of what was provided for the Temple. Yea probably some were platforms and modells to heighten and improve the skill and knowledge of his builders. True it is, in the making of the Tabernacle, every Tenon, board, hook and socket were Iure Divino, both by precept and precedent, according to the pattern in the Mount: but it was not so in the building of the Temple. Therein, God gave Solomon a large heart, and furnished him with Hiram a skillful workman: but as for all particular proportions, they were left at large for their wisdoms to contrive. It may therefore with much likelihood be conceived, that to better their knowledge in Architecture for the Temple some slight buildings in Libanon were erected, which afterwards might serve Solomon for privacy, and pleasure, retirement, and recreation. And seeing Solomon took his natural history from the Cedar that grows in Lebanon, to the Moss on the wall, haply he might study in some of these buildings, where Cedars, and other simples were presented unto him, being best able to comment on Natures works when he saw the text before his eyes. Of these buildings in Libanus that tower which looks towards Damascus was the principal, to which the Nose of the Spouse in the Canticles is compared, for the whiteness, uniformity, and proportionable largeness thereof, whereby the generousness and animosity of the Church is intimated. The Philosopher telleth us that a tower-fashioned Nose (round and blunt at the top) is a sign of magnanimity.

§ 12. From this tower we may take the Prospect of all the adjacent country: wherein we take no notice of the division of Syria according to human writers, but confine ourselves to Scripture expressions.

1 Rehob.
2 Aram or Maachah.
3 Syria of Damascus.
4 Zobah.
5 The land of Hamah.
6 Syrophoenicia.
7 Coelosyria.
8 Phoenicia.

Aram Rehob, or Beth-Rehoh, so called from a principal City therein, lay south east of mount Libanus. Herein was Dan the place where Abraham overtook the four Kings, who after many victories had took Lot and his wife captives. By Dan we understand not the city of Dan (formerly Laish ) which some hundreds of years after was so named (though Levi is said [virtually] to pay tithes in the loins of Abraham, Dan cannot be conceived [formally] to name cities, being as yet in the body of his great Grandfather) but the eastermost fountain of Jordan, anciently called Dan. And surely springs the issue of nature, are seniours to all cities the result of Art. Here Abraham overtook them, and with three hnndred and odd men conqueredand pursued them (being numerous and flushed with former victorys) to Hobah which is on the left side of Damascus. Thus that army which is but a handful of men, managed by God's hand, will work wonders. Hereby Lot recovered his liberty, the King of Sodom his subjects, they their goods; the Auxiliaries of Aner, Eshcol and Mamre, received their pay out of the spoil, Melchizedek had the tithes, Abraham the honor, and God the glory of the victory.

§ 13. Aram-Maachah, lay southeast of Aram-beth-Rehoh, the King thereof appeared very active (though bringing into the field but a thousand men) in the battle against King David. It seems Joab the politick General reputed these Syrians valiant, who took the choicest men of Israel under his own conduct to oppose them, consigning the refuse under Abishai against the Ammnoites, presuming they would fly of course, if the other were worsted: as indeed it came to pass. Appendants to this Aram-Maachah were

1 Geshur: hereof Talmai the King; and Maachah his daughter was married to David, and mother to Absalom. No wonder then if the child proved a cross to his Father, begotten on a heathen woman contrary to God's command. And here Absalom (changing his climate, not conditions) staid three years, clouded with his Fathers displeasure for murdering his brother Amnon.
2 Ishtoh, which contributed twelve thousand men in the general engagement of the Syrians against King David.
3 The land of Tob: that is, the good-land (or Goth-land if you please) so called from the goodness thereof. Though all the good we know of it is this, that it afforded a safe refuge to Jephthah, when persecuted by his brethren, who hence was solemnly fetched to be Judge of Israel.

Adrichomius, and other Authors here make the Land of Uz where Job dwelt. I cannot blame any place to be desirous of so pious a man to be an inhabitant therein. But both Job's friends and foes forbid the situation of the land of Uz here abouts. His foes the Sabaeans, his friends Eliphaz the Temanite &c. who are known to live far south of this place, of whom properly in the description of Edom.

14. Aram of Damascus succeeds lying northeast of Aram-Maachah, watered with the rivers of Abanah and Pharphar. This Abanah in human writers is called Chrysoroas or golden-stream from the yellowness of his banks and water. Otherwise, as little gold is to be found in his channel, as at the golden grove in Caermarthen-shire, or at the golden-vale in Herefordshire. However Abanah and Pharphar were highly beholden to Naaman, who preferred them before all the waters of Israel; as possibly they might equal, yea exceed them in some outward respects. But what if the water in the Cistern chance to be clearer then that in the Font? Know it is divine institution, which puts the difference betwixt them, leaving the one a plain Element, and making the other a sovereign Sacrament. This river Chrysoroas running northward is afterwards swallowed up in the sandy ground, and there is the visible end thereof. So that Solomon's rule, All rivers run into the Sea, must admit of an exception or exposition, namely either openly or secretly, as no doubt this river hath an underground recourse to the Ocean.

§ 15. Coming near to Damascus we find the place where Saint Paul was cast down to the ground, as he went with a Commission from the high Priest to persecute the Saints of Damascus. Now seeing Damascus was not in Judea, if any demand why Paul should straggle so far from his own Country, hear his own answer, Being exceedingly mad against them, I persecuted them even unto strange cities: and it is reason enough for the actions of blind zeal, that they are the actions of blind zeal. Besides, it seems the high Priests at Jerusalem had a kind of Ecclesiastical jurisdiction over the Jews in all places. Some seeming contradiction, but on serious thoughts easily reconciled, appears in the history of Saint Paul's travels.

Acts 9.7.

The men also which journeyed with him stood amazed, hearing a voice, but seeing no man.

Acts 22.9.

Moreover they that were with me saw indeed a light, and were afraid, but heard not the voice of him that spak • unto me.

For, two things considerable in this vi • ion.

1 The generals thereof communicated to his fellow-travellers, that they might attest the truth of this miraculous accident. No seeming fancy but really acted. Hereupon they heard confusedly that there was a sound, but heard not distinctly what that sound was, and were admitted to see a light, but did not discover the person of Jesus appearing.
2 The particulars thereof imparted to Paul alone (as calculated only for his conversion) whose ears and eyes plainly heard and saw the voice and apparition.

Hence Saint Paul was conducted to the city of Damascus, whither we follow after him.

§ 16. Damascus is by some conceived to have been founded by Eliezer Abraham's Steward, only because he is styled Eliezer of Damascus: But if so, then signal was the piety of Eliezer who preferred rather to live a servant in Abraham's good family, then to rule as a Lord in a great city of his own building. Various was the success and fortune of Damascus under several Lord's, and we will only instance in such as are mentioned in Scripture.

1 It was inhabited by the Syrians, and accounted the Metropolis of the Country.
2 It was probably conquered by David, when he put garrisons into Aram of Damascus.
3 In the days of Solomon it was possessed by Rezin a fugitive Syrian, who being made a King thereof, was a professed enemy to Israel.
4 It was won by Jeroboam the second, King of Israel, who is said to have restored Damascus.
5 It was recovered again by the Syrians, and Rezin in the days of Ahaz was King thereof.
6 It was taken by Tiglath-Peleser King of Assyria, who carried all the inhabitants thereof away captive.

In the New Testament we find it in subjection to the Roman Emperor, under whom Aretas was King, a persecutor of Saint Paul.

§ 17. Wonder not that the Roman Emperors ruling over the world, should suffer some Kings to reign under them: which was their constant practice, and whereby they received no small benefit. For first, hereby they kept their people in more willing obedience, when they saw their former government not wholly altered, but some shadow thereof still remaining in their Kings continued amongst them. Secondly, when any distasteful project was set on foot, the Emperors used these Kings to promote it: so casting the odium upon them, which themselves declined, while such Kings (usually by their immediate dependence) durst not displease, but do whatsoever the Emperors enjoined them. Thirdly, it conduced to the state of their Empire to have Kings homagers thereunto. It is but a Farm (though of never so great revenues) and not reputed a Manor, which hath not some free-holders holding of it, and owing suit and service unto it. Semblably it was part of the Imperial glory amongst the Romans to have even Kings to hold their Scepters and Crowns, by deputation under it, as Herod in Judea, Deiotarus in Galatia, our Lucius in Britain, and this Aretas King of Damascus.

§ 18. Under him Saint Paul had a miraculous deliverance, though both Prince and people plotted his destruction, and watched the gates day and night that they might kill him. But what saith the Psalmist? Except the Lord keep the city, the watchman waketh but in vain, either to keep out those whom he will have in, or to keep in those whom he will have out. All the wall shall be one open gate to those, whom divine providence will have to escape, as here to Saint Paul, being let down over the wall by a rope in a basket.

§ 19. Amongst the public buildings of Damascus, the house of Rimmon was most remarkable; It troubled the tender Conscience of converted Naaman, when his Master went up to worship there, that he had so often bowed to that Idol: so an excellent Critick proves the words to be read, relating not to his future but former actions. Wherefore the Prophets answer, Go in peace, is not a toleration of his Idolatry for the time to come, but an absolution from his former faults, upon Naaman's free confession and serious sorrow for the same. They show also in this city the house or rather hole wherein Ananias (Saint Paul's ghostly- father) dwelt or lurked, being a Cellar under ground, to which pilgrims descend by many stairs, who have so filled the walls thereof by writing their names therein, that Reader there is no room left to register thy name if going thither.

§ 20. Modern Damascus is a beautiful city. The first, Damask-rose had its root here, and name hence. So all Damask silk, Linen, poulder and plumbes called Damascens. Two things at this day are most remarkable amongst the inhabitants: There are no Lawyers amongst them, no Advocates or Solicitors of causes, no compacts being made for future performance, but Weigh and Pay, all bargains being driven with ready money. Secondly, Physicians here are paid no fee, except the patient recover his health. And now I perceive that Mahomet was a politick man, who entered but once into Damascus, and perceiving the pleasures thereof, would never return again, for fear (forsooth) lest he should be bewitched with the delightfulness thereof, and hindered from the great work he had in hand. I indeed perceive that so pleasant a subject hath too long retarded my pen, almost forgetful to go forward in our description, we therefore leave it and proceed.

§ 21. Aram-Zobah lay north-east of Aram-Damascus. Hadadezar or Hadarezar was King thereof, so glorious a Prince, that his servants wore shields of gold in war, as if they intended to dazzle their enemies eyes with the splendor of their arms; but all in vain. For the best swords of steel will command the bravest shield of gold: and David at Elam, got an absolute conquest of him, killing Shobach his Captain, as formerly he had defeated him and stripped him of much rich spoil. As for those golden shields, they fell not to the shares of any private persons, but were treasured up by David for the building of the Temple, where this glorious Plate shined in its proper sphere; and where Riot, and Luxury abused by man, was converted into well grounded bounty, as bestowed on God's service. Here David houghed the horses of Hadadezar, and only reserved an hundred chariots of them as a Trophy of triumph to be used for state at public solemnities.

§ 22. Some will censure this as an improvident and unpolitick act, and character David as more happy to get, then able to use a victory; not casually letting slip, but willfully casting such a power of horse out of his hand, which managed with a proportionable infantry, might have given Law to all the east Country. Surely it was not done out of a cowardly suspicion, lest the Syrians should recover those horses again; much less out of consciousness of want of horsemanship in the 〈◊〉 to set riders upon them: Rather it was, that David being privy to the deceitfulness of man's heart (how hard it was to have much human strength, and not to have confidence in it) did it to wean his subjects from the arm of flesh, that they might more rely on divine protection. And he did it, to encourage in them, what properly is called Manhood: that they might not expect victories of equivocal generation begotten betwixt men and horses, but such achieved only by man's prowess, instrumental to get, and God's providence, the principal to give them. Yea David might seem to have houghed all the horses in the world, with that his short, but sharp sentence, A horse is but a vain thing to save a man.

§ 23. It will further be objected, that grant these horses not to be used in the wars of Israel, yet what needs this wast to spoil God's good creatures? Might they not have been sold for many talents and given to the poor? It is answered, that David did it in an holy Brave, to show that the Pagans pride, was Israel's scorn, and that he as much disdained to gain wealth by the sale, as to get strength by the service of those horses. Besides, David herein did follow the precept given to, and pressed and practiced by Joshua in the like case. And indeed multiplying of horses was forbidden the Kings of Israel. But after David's days the Militia was much altered and managed by horse; by the way, Absalom was the first Israelite, whom we find riding in a chariot, and how he was blest is not unknown: Afterwards Solomon brought many horses out of Egypt, and an Egyptian wife on the back of them, who certainly hindered more, then the other helped him; and generally the Israelites were more prosperous before their use of horses, then ever after; Their success was mounted when they fought on foot, but scarce went on foot when their armies were mounted on horseback.

§ 24. But to return to Aram-Zobath: Two prime cities thereof with four names are mentioned in Scripture, Beta, and Berothat, elsewhere called Tibhah and Chun. Here (not to say that Beta and Tibhah by Metathesis are the same) it is no news for cities standing in the confines of several kingdoms, and the juncture of several languages to have double names. What the English-man calls Gloucester and Worcester, the Welsh-men term Caer Loyw and Caer-Frangon. And probably one of the names of these cities was Hebrew and the other Aramite. Both of them afforded much brass to King David (God's receiver general for that purpose) for the building of the Temple. But Zobah which gave the name to this Country is generally conceived at this day to be called Aleppo, (though some Jews inhabiting therein count it anciently the city of Sepharvaim ) from Alep which signifies milk in the Turkish language; whereof such plenty here, that if via lactea be to be found on earth, it is in this place. It is so seated on a navigable stream which runs into Euphrates, that here the commodities of the East and West do meet. The former from Babylon by water, the latter by Land-caravans from Scanderoon, and this city is the golden clasp to couple both sides of the world together, and we remit the Reader to modern Merchants for further information thereof.

§ 25. And here standing on the utmost verge of our map we could wish it of such extent as might represent to the Reader Aram-Naharam or Mesopotamia (otherwise Padan-Aram ) where Bethuel and Laban dwelt; Charran, whither Abraham first removed; Chaldea and Ur, a city where he formerly dwelt; Babylon and Nineveh, the two Emperesses of the world, with the rivers which watered and bounded Paradise itself. But alas, as Prodigalls who have spent their possessions take little delight to see a survey of the lands they have sold, (the sad remembrancer of their former riot and present wretchedness) so small comfort can accrue unto us by the curious enquiry into the ancient place of Paradise, having long since in our first Parents forfeited all our right and title thereunto. But the main matter forbidding our Pens progress any further, is because, as Shimei confined by Solomon to Jerusalem suffered justly as an offender for gadding to Gath: so Palestine with the neighbouring countries being the proper subject of our discourse, we shall be taken trespassers, if found wandering beyond the bounds thereof. However I hope without offense my hand may point further then my feet may follow, and tell the Reader that the fore-named places lie northeast of the city of Aleppo.

§ 26. The land of Hamah lay west of Aram-Zobah, anciently inhabited by the Hamathites, descended from the eleventh and youngest Son of Canaan the Son of Cham, of whom largely before. In the days of David Toi was King of this Country, who being at war with Hadadezar, and hearing how the Israelites had defeated him, sent Joram his Son to King David with presents in his hand and complements in his mouth, to congratulate his victory. Long after Shalmaneser subdued this country and extinguished the royal race; witness that brag: Where is the King of Hamath and of Arpad? Though that proud question admits of an answer; namely, they were even there, where their sins set them: seeing it was not so much the Assyrian valor, as the Syrian wickedness which cast these Kings out of their country. Riblah was a prime city in this land, where Nebuchadnezzar caused the eyes of Zedekiah to be bored out. Some conceive this done in the land of Naphtali, others with more likelihood in this place, and we (see Reader our carefulness to please all if possible in this captious age) mention it in both. Yet because this Riblah was many miles nearer to Babylon, and further from Jerusalem, it is more probable to be the place, as more for Nebuchadnezzar's ease and Zedekiahs anguish: it adding to the conquerors state to fetch the captive furthest from his own country.

§ 27. Hamah the city which gave the name to this country, was afterwards called Antiochia. Seven and twenty cities are said to be of the same name. For several Antiochuses being successively Kings of Syria, stocked their dominions with many cities after their names, as being either built, beautified, strengthened or enlarged by them, or their Favorites. But it matters not how many younger brethren there be of the same family, as long as our Antioch is the heir, and though not in age, in honor to be preferred before all the rest. Here the professor of the Gospel formerly termed Believers for their faith, sometimes Brethren for their love, Saints for their holiness, Disciples for their knowledge, were for all these first called Christians. Probably when many of all nations believed, the name Christian was given them, to bury the difference betwixt Jews and Gentiles (thus England and Scotland happily joined in great Britain ) which two names though remaining afterwards, were used as terms of civil difference, not odious distinction. Had this happened at Rome, how would the Tide of Tiber have swoln above all his bounds and banks at the conceit that in her city Religion itself was christened? But this Antioch hath still more to brag of: The Chair of Saint Peter, wherein he sat Patriarch many years before his removal to Rome: and therefore no wonder if Antioch grudge to give Rome the superiority. Why should not that place be the prime, which was the first? Besides, Saint Peter was honored at Antioch, murdered at Rome. And why should that City receive most credit by him, which used most cruelty unto him? But let Ecclesiastical Heralds deduce the pedigree, and martial the precedency of these Churches, we will only add, that this Pharisaical taking of the upper-hand, hath in all ages hindered the giving of the right hand of Christian fellowship.

§ 28. Now surely no malignant quality in this place, but a principle of perverseness in men's hearts was the cause, that so many famous contentions happened in this city of Antioch. Here it was, that some coming down from Judea, maintained the necessity of circumcision, and the legal ceremonies, endeavoring to set up a religion (like those monsters in Africa, begotten betwixt several kinds, partaking of both, perfect in neither, but defective in their very redundancy) a • edley mongrel betwixt Judaism and Christianity. This occasioned the calling of the first great Council in Jerusalem, which in fine concluded that this legal Yoke was not to be laid on the neck of Christians. Here Peter being guilty (it is the expression of Erasmus ) of superstitious dissimulation, with his example (oh the impulsive power of great men's Precedents!) brought Barnabas into the same fault: for which Saint Paul presently and publicly reproved him. But we will not widen the wounds in good men's memories, rather commending to posterity, the holy zeal of Saint Paul in seasonable giving, the humble piety of Saint Peter in patient taking so sharp a reproof.

§ 29. But the greatest contention happening here, was that Paroxysm betwixt Paul and Barnabas, the one as earnestly refusing, as the other desiring the company of John Mark to go along with them. In which contest, Paul is generally conceived to have most reason, Ba • nabas most passion on his side, because

1 He saw clearly without carnal relation, whilst Barnabas beheld Mark his sisters son through the spectacles of natural affection.
2 A reason is rendered by Paul why Markes company should be declined, namely, because he departed from them at Pamphilia and deserted the work, none alleged by Barnabas why the same should be accepted.
3 Paul immediately departing after this contention is said to be recommended by the brethren to the grace of God, which seems to amount to a general approbation of his carriage herein. No such passage appears of Barnabas.
4 After this time Saint Paul and his acts are celebrated in every Chapter, whereas Barnabas sinks here in silence, and his name mentioned no more in the history of the Scripture.

But we must admire God's wisdom in man's weakness, sanctifying this discord to his glory. For whilst Paul and Barnabas were newly converted, and their company needful for mutual assistance each to other, their persons and affections were united together: but now grown strong in grace, and able singly to subsist, God suffered this unhappy difference to sever them. Whereby the Gospel increased, the one sailing to Cyprus, the other staying in Syria. So whereas formerly one place at the same time did jointly enjoy them; now there became two Flocks, two shepherds, two vines, two vinedressers, and the division of Preachers proved the multiplication of preaching.

§ 30. We must not forget how one Nicolas a Proselyte of this city of Antioch, was the last of the seven Deacons, and the first founder of an heresy (which God professeth himself to hate) from him called the Nicolaitans. For this Nicolas is reported to have had a beautiful woman to his wife, and being taxed for being causelessly jealous of her, to vindicate his innocence, he prostituted her to the embraces of any that would lie with her; with some other strange opinions he maintained. Those therefore who so undiscreetly express their detestation of one sin, that they fall foul on the committing of the contrary, may by a spiritual proportion be accounted mystical Nicolaitans.

§ 31. There was also belonging to Antioch (pardon a little digression) a delicious suburb called Daphne, where Apollo Daphneus was adored. Now (some three hundred sixty years after Christ) Julian the Apostate, the professed enemy to piety, sacrificed hereto this Devil-God, who used to be very talkative in giving of Oracles, but lately was grown very mute. And being demanded the reason of his sudden silence answered (forsooth) it was because the body of Babylas (martyred under Decius the Emperor) was buried near his Temple, the virtue whereof stopped his wind-pipe. Hereupon a conceit was taken that other Martyrs bones might be found upon trial as terrible to the devil, which gave the first occasion to the enshrining, worshipping, and circumgestation of the Relics of Saints. See how Satan (much delighted in his apish Parallels of divine service) was ambitious, that a dominative point of Antichristianism should have its original in the same place where the name of Christianity first began. But long since Antioch hath smarted for this superstition and her other sins; reduced at this day to a petty village, (standing in the rode betwixt Scanderoon and Aleppo ) and Orontes the river thereof once navigable, (Saint Paul is said to have sailed to Antioch ) much obstructed with sand, and more profitable for good Eels there taken, then any other commodity, and the few buildings remaining miserably ruinous. But seeing silks, though ragged, may be worn with the less discredit; the torn and tattered edifices in Antioch seem no disgrace, because most of them are made of rich stuff, even costly marble curiously polished.

§ 32. Leaving Antioch we come to Seleucia seated on the sea side, a Port once graced with Saint Paul's presence: whence they sailed into Cyprus lying over against it. This Island is so called from Cypress trees growing there in abundance, which a great Critick conceives to be that Gopher wood, whereof the Ark of Noah was made, and boldly affirms that setting aside the adventitious termination, CUPAR and GOPHER are effectually the same in Hebrew. Frequent the use of Cypress-boughs in Funerals, whereof the reason is rendered, because that tree cut down sprouts no more, as no natural hope of a dead corps reviving. Coffins also were generally made of Cypress even amongst the heathen, in memorial, as one will have it, of the deluge, and mankind buried quick many months in the Cypress ark. The distance of Cyprus from the continent cannot be great, if it be true what Pliny reports, that whole herds of Deer used to swim over thither (senting, though not seeing land) the foremost like an adventurous Captain valiantly conducting them; and then in order one so lying on another, that the leaders hanch was the followers pillow to rest his head upon. Most fruitful was this Island, affording all things both for pleasure and luxury, and therefore Venus worshipped for chief Deity therein. The women of this country anciently were very wanton, or as they counted it, very religious, for having a whore for their Goddess, no wonder if adultery was their devotion.

§ 33. Amongst the eminent persons bred in Cyprus, whilst Statesmen take special notice of Solon the lawgiver, Philosophers of Zeno the Stoic, Poets of As • tepiades first author of those verses from him so called, it will be fittest for us to observe Mnason an old Disciple; host to Saint Paul, Sergius Paulus deputy of this Island, a prudent man, Saint Paul's Convert; and Barnabas here born a Jew-Levite-Cypriot (the first by nation, the next by family, the last by place of his nativity) and had therein possessions of considerable value. If any say it was covetousness, and distrust of divine providence in Barnabas to be a landed Levite, because that Tribe had no inheritance given them; The Lord of Israel was their inheritance: Let such know, that constitution was only temporary and local, to last no longer, then whilst the Jews continued at home in a settled Commonwealth, after whose banishment abroad, happy that Le • ite, who (when charity of others waxed cold) could warm himself with his own well gotten goods. But afterwards Barnabas that Son of consolation (comforting the bowels of the Saints as well by his works as words, deeds as doctrine) sold his possessions; and tendered the price thereof at the feet of the Apostles. Such practices were sincerely performed in the primitivetimes, superstitiously imitated with opinion of merit in after ages, and scornfully derided by too many in our days, so far from parting with the propriety, that they will not appropriate a part of their goods to good uses. We find Saint Paul, preaching in two cities in Cyprus; Salamis, where there was a Synagogue of the Jews, and Paphos (where Venus was worshipped, thence surnamed Paphia, and) where Elymas, the sorcerer was struck blind, for opposing Saint Paul. We cannot recover Paphos proportionably into this Map, behold it therefore peeping in, but excommuned the lines thereof.

§ 34. But to return to the Continent, where we fall on Syrophoenicia, whose mixed name speaks its middle situation betwixt Syria and Phenice, so that if those two countries should fall out, no fitter umpire to arbitrate their difference then Syrophoeni • ia, participating of, and therefore presumed impartial to both. Of this Country was that bold beggar, who would have no saying nay, but importunate in the behalf of her daughter, no whit discouraged with the disadvantage of her person, disaffection of the disciples, (miserable mediators interceding for her repulse) deep silence and afterwards disdainful denial of Christ himself, would not desist (as if her zeal was heated with the Antiperistasis of the cold comfort she received) till the violence of her faith had wrested a grant from our Savior. The bounds of Syrophoenicia are variously assigned, the principal cities whereof are Laodicea, different from that, to which Saint John wrote, and whose lukewarm temper made health itself sick thereof.

§ 35. Next we find on the sea the city of Gebal • (in Ptolemy and Strabo Gabala ) and the Inhabitants therein and thereabouts, termed Giblites in Scripture. These led the Van in the grand conspiracy against Israel, Gebal and Ammon and Amalek, the Philistines with the inhabitants of Tyre, Asher also &c. But Solomon taught their hands another lesson, not to fight against God's people, but to help to finish his Temple. At the Coronation of Tyre the Queen-Mart of the world, (so largely described by Ezekiel, where all neighbouring Cities as in Grand-Sergeantry, held their places, by some special attendance about her) the Ancients of Gebal, and the wisemen thereof were her calkers, to stop the leaks and chinks in her ships, so cunning were the Giblites in that employment. Yet all their curiosity in this kind, could not keep out the deluge of divine anger, from entering their own City, which at this day hath drowned Gebal in utter destruction.

§ 36. More south the river Eleutherus arising out of Libanus, shaped his course to the sea, so being the northern boundary of Phoenicia. In this river, saith reverend Beza, was the Eunuch baptized by Philip, therein making an inexcusable mistake. For except the Eunuch in his travel went (like the Sun on Abaz his dial) backwards, it was impossible for him going to Gaza, and so into Ethiopia his own country, once to come near this river, lying far north quite the contrary way. Had Beza (instead of the Eunuch baptized) placed the Emperor Barbarossa drowned here, it had born better proportion to truth. However from this learned man's mistake, I collect comfortable confidence of pardon for my faults committed in this our description. For seeing so strong legs are prone to stumble, surely the falls of my feeble feet will be freely forgiven me by the charitable Reader.

§ 37. Near the running of Eleutherus into the midland sea stood Antaradus, so called because opposite to Aradus (Arvad in Scripture) a city of remarkable antiquity, situation, and subsistence. Well doth Strabo call this an ancient place, seeing it retained its name, more then two thousand years, from Arvad the ninth son of Canaan, even till after the time of our Savior. The city is seated in an Island seven furlongs in compass, and twenty distant from the Continent, being all a main rock (industry and ingenuity will make wealth grow on a bare stone) watered in peace from the main land, in war with an engine (consult with our Author for the form thereof) which limbeck-like extracted sweet water out of the brackish Ocean. The citizens of this place served Tyre in a double office; by land as soldiers, The men of Arvad with thine army were upon the walls round about; by water, as failers▪ The inhabitants of Arvad were thy mariners: which sufficiently speaks their dexterity in either Element.

§ 38. Next the men of Arvad the Prophet mentioneth the Gammadims (the joint naming them probably insinuates the vicinity of their habitation) which were in the Tower of Tyre as a garrison to defend them. By Gammadims some understand Pygmies of a Cubit-high (equal to the standard of Ehud’s dagger) because, Gamad signifies a cubit in the Hebrew tongue. But how ill doth this measure agree with martial men? except any will say, that as the Jebusites, in a proud confidence of the natural strength of mount Zion, placed the lame and blind to man the same: so the Tyrians presumed that dwarfes were tall enough to make good their giant fortifications. More likely is the conjecture of Tremellius, that the Gammadims were a people in Phoenicia inhabiting a part thereof, which ran out bowed and bended into the sea. And we know that Ancona in Italy, and Elbow-lane in London receive names from the same fashion. And seeing Cornish-men are so called from the form of their Country, dwelling in a land which by degrees is contracted or narrowed into the likeness of an horn; why not Gammadims Cubit-men from the similitude of their country in the situation thereof? Here to fortify his conjecture Tremellius produceth a place in Pliny of Gamala a city in Phoenicia, since swallowed up, where he conceiveth the L. to be changed into the D. that the Gammadims were inhabitants thereof. However for quietness sake, may the Reader be contented, to suffer them to remain there in our Map, if not as dwellers, only as sojourners, until such time as learned men shall provide a more proper place for them.

§ 39. And now on a sudden we are fallen unawares against our propounded order, on Phoenicia, of the name and nature of which country formerly in the Tribe of Asher. The chief havens therein were Tripolis; so called, say some, because it hath been thrice build; by others, because three Cities ( Tyre, Sidon, and Aradus ) concurred to the building thereof. Next is the promontory called 〈 in non-Latin alphabet 〉 or God's face, which no whit affrighted the Pirates, and sea-robbers (who had a Castle hard by, called Castellum praedonum ) from their mischievous cruelty. Botrus succeeds, whose name signifieth a bunch of grapes, either from plenty of wine growing there, or because the houses in this compacted city were built in a cluster, though now become so thin scarce any two of them stand together. Byblus the birth-place of Philo commonly surnamed Byblius, Barutis, anciently a good haven, now decayed. Adonius, so called from the minion of Venus worshipped hereabouts, and Licus are the chief rivers in this country: (having many other smaller brooks) and Climax the mountain of most note, whose figure like that figure in Rhetoric ascends like a stair-case by degrees.

§40. Coelosyria is only behind, or hollow Syria, so called because lying in a concavity betwixt the mountains of Libanus and Antilibanus. Though Ptolemy and others stretch the name thereof in a large acception, even as far as Arabia. Full it was of fair cities, but none we meet with named in Scripture, and therefore forbear the further prosecution thereof. Only to cover the nakedness of our map, we mention four modern villages under the command of the Turks, where, and where alone the Syriac tongue is spoken at this day, namely, Hatcheeth, Sharri, Blouza, and Eden. The last the seat of a Bishop of the Maronites (who have a poor Patriarch residing at Tripoli ) and the people here against all sense conceive this Eden to be the place of Paradise. Worse errors they maintain in point of doctrine, concurring with the Greek Church; but in discipline late reconciled to Rome, where the Pope on his own cost gives some of their children education. Honest harmeless people these Maronites are, happy in the ignorance of luxury, and so hospitable that instead of receiving, they return thanks to any western Christians which will accept of their entertainment.

§ 41▪ There remains nothing more in the Map for me to acquaint the Reader with, save only that we have set the modern stages or Inns (we must have all wares in our pack, not knowing what kind of chapmen we shall light on) betwixt Aleppo and Damascus, and so forwards to Jerusalem. Amongst these Canes or Turkish Inns, Marra and Cotefey are most beautiful; the latter, little inferior to the old Exchange in London; built by a Bashaw (ô let not Christians confound, whilst Turks found places, for public use) for the benefit of travellers, being both a Castell for their protection, and a College for their provision: Where on the founders cost sufficient food is afforded both them and their cattle. As for some Christian travellers who scorned to feed thereon, it seems that either they were not soundly hungry, or were not of the solid judgment of Elijah, who surely would have taken meat from the hands of Turks, who refused not flesh from the beaks of Ravens.

Here the Map of Midian, Moab, Ammon, Edom, is to be inserted.

[illustration]

THE DESCRIPTION OF MIDIAN, MOAB, AMMON, EDOM. CHAP. 2.

§ 1. BEfore we come to the particular description of the Countries, something for satisfaction; why Midian first, and why Midian and Moab together. In giving Midian the Precedency, we observe seniority, he being extracted from Abraham the uncle, by Keturah his wife, whilst Moab came from Lot the nephew, by his own daughter. As for putting them together, we are loath to confess our poverty, that lack of larger instructions to furnish forth several Maps, was any cause of our conjoining them together. The main motive is not only the vicinity of their habitation, but also correspondency of several achievements betwixt them, which makes them often coupled together in Scripture. Thus Hadad King of Edom smote Midian in the field of Moab. The Elders of Moab and the Elders of Midian were jointly employed to fetch Balaam. The daughters of Moab and the daughters of Midian enticed the Israelites to whoredom and Idolatry.

§ 2. Midian consisted of two families: one seated southward near the Red-sea, serving the true God, (not so purely but with the mixture of superstitions) where Jethro Moses his father-in • law lived, of whom (God willing) hereafter. The other Idolaters, planted more eastward; the subject of our present discourse. This distance of place and difference of Religions gave probability to their opinions, who fancy them two distinct nations, which is seemingly confirmed, because the former is called Madian in the New Testament. But though in some cases we confess that the difference of a letter, may make more then a literal difference, yet here it is not enough to make a real distinction: seeing Hebrew words made Greek often suffer greatermutations then of a vowell, Midian into Madian. Others are startled, because the Midianites are sometimes termed Ishmaelites, whereas the latter come from Hagar, the former from Keturah. But it is probable (surely such as reject our conjecture will substitute a better in the room thereof) that because Ishmael was the eldest son of Abraham, chief of the house, all those eastern people descended from Abraham were denominated by the genericall name of Ishmaelites.

§ 3. It is as difficult precisely to define the bounds, as impossible completely to describe the Country of Midian. For besides the mixture and conjunction (not to say confusion) of these eastern people, interfering amongst themselves in their habitations, the Midianites especially led erraticall lives, and therefore had uncertain limits. They dwelt most in tents, which we may call moving towns, and extempore cities, set up in a few hours, and in fewer taken down and dissolved. Next morning oft times found them many miles off, from the place where last night left them. And if we wonder at the wildness of their wandering, and rudeness of their roving abroad, they will admire as much at the stillness of our station, and dullness of our constant dwelling in one place. And no doubt they observed a method in their removals, as there is a regularity as well in the motion of the Planets, as of the fixed Stars.

§ 4. For the general we dare avouch they had Reuben and Gad on the west, Moab on the south, Ammon on the north, the Ishmaelites or Hagarens on the east. Some place them more south, hard by the Dead-sea, but therein surely mistake. For when Gideon had the Midianites in chace out of the land of Canaan, they betook not themselves southward (and surely such Foxes when hunted would hast home to their own kennels) but ran through the Tribe of Gad full east, to their proper habitations. But now what a slender account shall we make of the towns and places in Midian? But I conceive it better to present the Reader with a map without cities, or those cities without names, then those names without truth, or at least wise that truth without certainty, and a fair blank is to be preferred before a full paper blurred over with falsehoods.

§ 5. But first we do behold those castles; and cities of Midian all on a bright fire, burnt by Eleazar and the twelve thousand Israelites (whereof no one man slain in the action) wherein they killed all the males of that country and females which had known man. What time also they did execution on five Kings of Midian, and Balaam the false Prophet their chaplain, who fell by the sword of man, though he had escaped that of the Angel. Some may think strange, that the Israelites having conquered this country possessed not themselves and their heirs thereof. Let such know, first, that this sandy land was barren itself, whose best fruitfulness consisted only in the largeness thereof: Secondly, God intended an entire territory to his own people, whereas this straggling Country was hardly kept, though easily conquered: Thirdly, the Midianites were of the half blood with the Israelites, descended from Abraham, and therefore God would not have them disinherit their kinsmen of their possessions.

§6. If we go out of their cities to take free air in their country, see how thick their tents are spread over the face of the earth. Whereof, though their coverings might seem course, their courtains (mentioned by the Prophet ) being both the side walls, and roof of their inward rooms, were most costly and curious. As the Midianites were called the children of the east, so none more orient in their apparel, and gorgeous accoutrements. For if their Camels wore Collers of gold about their necks, how rich may their riders be presumed to be in pearls, and precious stone?

§ 7. Another great part of their wealth consisted in their cattle, amongst which we must take special notice of their Dromedaries, seeing the most or best of this kind were bredhereabouts. A Dromedary is a dwarfcamell, nature recompensing his smallness in his swiftness, so that he will travellan hundred miles a day, and continue at that rate with sparing diet a week together. He hath but one bunch on his back (the Camel having more) the natural saddle for his Rider to mount upon, generally more used for travel then bearing of burdens, and of as much more refined service above Camells, as Hacknies are above Packhorses. In a word, as in one respect this beast is the commendable character of perseverance, not fleet by fits, at the first; but holding out a constant and equal tenor in travelling: so in another regard, it may pass for the emblem of hypocrisy, pretending to both symptoms of a clean beast, really chewing the cud, and seemingly cleaving the hoof, but only on the outside, whereas within it is wholly fleshly, and entirely round like a platter.

§ 8. Yet all their speed could not save their Masters from the pursuit of Gideon, when such a fatal blow was given to the Midianites, that the Text saith, They lift up their heads no more. Yea, which is memorable scarce, any part of their body appears afterwards in Scripture, or any mention of Midianites (save with relation to the former defeat) which leads us to this conjecture, that the remains of that nation, which escaped that dismal overthrow, shrouded themselves under the names of some neighbouring people, probably of the Ishmaelites, of whom but a word or two, and so to Moab.

§ 9. Nor need the Reader be afraid to adventure amongst them, suspecting the Ishmaelites, like Ishmael their Father, to be wild men, Whose hands were against every man, and every man's hand against them; seeing their fierceness and fury had been well tamed by the Reubenites, Gadites, and half Tribe of Manasseh in that memorable victory, wherein no fewer then an hundred thousand of them were taken captives, and those Tribes dwelt in their tents even unto the river Euphrates. Conceive it in a cursory condition, only grazing their cattle during the season, which amounted not to a constant and settled habitation.

§ 10. The Ishmaelites were descended from Ishmael, otherwhiles called Hagarens, wherein the difference not great; their former name being fetched from their Father, the latter (but one degree further) from Hagar, their grandmother. Of this Ishmael it was foretold, first that he should dwell (as also he did die) in the presence of all his brethren, that is, he should not hide his head in holes, or creep into corners, as afraid of the force of his neighbors, but should justify and avouch his Right in open habitations, daring and defying all pretenders to his possessions. Secondly, it is said he should be Onager homo or a wild-ass-man; in which similitude (the holy Spirit not using casual but choice comparisons) surely very much is folded up of the Physiognomy both of him and his posterity. Wild asses are said to carry a bow in their heels, and to find arrows in the sandy ground where they go, wherein if hunted they do bestir themselves with flinging the gravel behind them, that therewith they pierce the breasts, yea sometimes split the heads of such as pursue them: as the Ishmaelites excellent archers laid about them with their arrows to kill and slay such as opposed them.

§ 11. Large were the bounds allotted to Ishmael, and divine providence which staked them down within certain limits, allowed them a very long teddar, They dwelt from Havilah unto Shur, that is from before Egypt till as thou goest towards Assyria: a spong of ground somewhat nigh a thousand miles, (perchance not so entire but interrupted with other nations) and not bearing a proportionable breadth, consisting generally of the Sandy and stony Arabia, so that a span of Isaac's was worth a stride of Ishmael's possession. However, in relation to Ishmael's posterity that Prophecy, he shall dwell in the presence of his brethren, admits also of this interpretation, that the land allotted him ranged out so far, that the bounds and borders thereof abutted on all his kindred, Edomites and Israelites his nephews or brothers sons, Moabites and Ammonites his cousins once removed, Midianites descended of his half brother by Keturah, and Egyptians his near kinsmen both by his wife and mother.

§ 12. In this large country did dwell the twelve sons of Ishmael, which I may call the twelve tribes of the Ishmaelites.

1 Nebaioth.
2 Kedar.
3 Adbeel.
4 Mibsam.
5 Mishma.
6 Duma.
7 Massa.
8 Hadar.
9 Temah.
10 Ietur.
11 Naphish.
12 Kedemah.

A learned man from the allusion of letters and similtude of sounds hath found out in stony, desert, and happy Arabia some places symbolizing with these names; and I commend his industry, not daring altogether to concur with his judgment; conceiving the subject in hand to want a bottom for any to build with certainty thereupon. Sooner shall Chymists fixe quick-silver, then Geographers place these people in a settled habitation. Indeed mention is made of some Towns and Castles (no cities) they had, (perchance some strength to retire to) but generally Saint Jerome tells us, they had neither doors nor bolts, but lived in tents in desert places. Wherefore, as foreiners, for matter of clothes, paint an Englishman with a pair of sheares in his hand, taxing therein his levity in following fashions, continuing constant to no kind of apparel; so we may present the Ishmaelites (besides a bow at their backs) with a staff in their hands, to intimate their ambulatory and ever-moving condition. Here we may remember how Hagar being with child with Ishmael, was found by the Angel wandering in the wilderness, and as if the pregnant mothers condition had made an impression on her child and his posterity, we find their home to be in a constant roving and wandering in a desert Country. Leave we these Ishmaelites, and come to men of a milder temper, and more fixed habitations, I mean the Moabites.

§ 13. MOab Son and Gran-child of Lot, was incestuously begotten on his edest daughter, in his drunkenness; after which act, no more mention of Lot or what befell him in the history of the Bible: (drunkenness makes men to forget and to be forgotten, drowning their memories in neglect and obscurity): only after this, the new Testament epithets him Righteous Lot. That Spirit of meekness naming good men, not from the obliquity of some acts, but habitual integrity of their hearts. Yea, for love to Lot God granted many great favors to the Moabites, assisting them to conquer the Giants Emims, and peaceably possessing them of their Country, with special command to the Israelites not to disturb or molest them in this enjoyment thereof.

§ 14. Yet the Moabites ill requited Israel's kindness unto them. That falling out which was first begun betwixt the servants, and heardsmen, was afterwards continued and increased betwixt the Sons and posterity of Lot and Abraham. Yea upon all occasions the Moabites were backfriends to Israel; witness Balak, who barked at, and Eglon who bit them, whom Israel served eighteen years. Note by the way, that under the Judges all the heathen which bordered on Israel (Edom almost only excepted, the cause whereof hereafter) Aramites, Ammonites, Midianites, Philistines &c. did all successively • yrannize over Israel. No shrub growing about on the banks of Canaan was so little, but it was big enough for God thence to gather a Rod to whip his wanton children. Now if it be any ease to the sick • man, to have his bed, not disease often altered, Israel had the favor of exchange of tyrants and variety of oppressors; amongst whom I dare say the Moabites were none of the mildest. More might be said of their malice to the Jews, but I spare them for good Ruth, their Countreywomans sake; who, when all her sister Orpha's complemental Religion came off with a kiss, persevered to wait on Marah her mother-in-law (for so she desired to be called) into the land of Canaan.

§ 15. But because the Moabites could not be persuaded to love, David was the first who forced them to fear the Kings of Israel; Moab is my washpot, that is, one condemned to servile employments: yea such was David's absolute command over this country, that he measured the Moabites with a line, casting them down to the ground, even with two lines measured he to put to death, and with one full line to keep alive. At the first sight he may seem to have killed two, and saved one: A merciless proportion. But on better consideration it may possibly be, that the preservative might equal both the destructivelines, though not in number, in measure; as one overflowing cup may contain as much as two sparingly filled. What caused this severity in David against the Moabites the Scripture is silent, and I had rather be so too then affirm with the presumptuous Rabbins without warrant, that it was because the King of Moab had slain David's Father and Mother, whom he had left there for protection whilst Saul persecuted him.

§ 16. If any object, this Act of David was a breach of God's command, Distress not the Moabites, neither contend with them in battle, it is answered,

1 This prohibition was temporary to Moses conducting the Israelites, that they should not molest Moab in their passage by his country out of Egypt.
2 Israel might not begin with offensive war to provoke them; but being stricken might strike again, and follow their blow as David did.
3 Moab might be distressed to subjection, not to ejection; might be brought into obedience, not dispossessed of their country.

After the defection of the ten Tribes from the house of David, Moab remained tributary to the Kings of Israel till the death of wicked but valiant Ahab. After which time, Moab rebelled, and though attempted was never reduced into obedience by the Kings of Israel.

§ 17. Moab had the river Arnon on the north, the Dead-sea on the west, Edom on the south, and Arabia on the east. It contained about a square of an hundred miles, fit for grazing; and the people's industry following Natures guidance to their own profit, principally employed it to that use. Yea Mesha their King is termed a sheep-master. Husbandry doth no more eclipse the resplendent beams of Majesty, then the oil in the Lamp hindereth the bright shining thereof. Guess the greatness of the Grist by the Toll, the multitude of Moab's flocks from the Tribute he rendered to the Kings of Israel, a hundred thousand Lambs, and a hundred thousand Rams with the wool.

§ 18. To come now to the particulardescription of Moab, let it not be censured for a needless Tautology in this Map, that therein all the cities of Reuben are again represented, being done deliberately on a double consideration.

1 Formerly that land belonged to Moab before Sihon King of the Amorites had forcibly wrested it away from them.
2 After the Reubenites were carried away captive by Tiglath-Pileser, the Moabites reassumed their ancient possessions, as appears by the Prophets.

As for the particular description of those cities, we remit the Reader to what formerly hath been written in the Tribe of Reuben.

§ 19. In the north-east bound of Moab towards Midian in the border of Arnon, which is in the utmost coasts, stood a nameless city, where Balak met Balaam, standing as it were on his tiptoes on the very last labell of his land, to reach forth welcome to that false Prophet, who hither rode in state with his two men to attend him, whilst many Ministers of the Truth are forced to be slaves to others, and servants to themselves. But that these two men of Balaam were Jannes and Jambres the • gyptian enchanters, the Chaldee Paraphrase shall never persuade me, whilst the distance of time and place; protest against the possibility thereof. Not to say that it is likely that the sorcerers, so frequent in the presence of Pharaoh, had long before waited on their Master through the red sea to another world. Hence Balak conducted Balaam to Kiriath-huzoth or the city of streets, which at that time seems to be the Metropolis of Moab.

§ 20. Mizpah of Moab followeth, where the Father and Mother of David reposed themselves whilst their Son was persecuted by Saul. Ar of Moab, and Rabbah of Moab were also places of great note in this land, and besides these, many other cities of inferior note. But as many mean men living obscurely, so that the world takes no notice of them, if surprised by some unusual and strange mortality, become remarkable for their deaths, who were never memorable for their lives: so some cities of Moab, whereof no mention in Scripture for any action done in, or by them, are only famous in holy writ, for their strange ruin and destruction, by the Prophet sadly foretold, and therefore certainly accomplished. Such are Misgab, Horonaim, Luhith, Baith, Eglaim, Ber-elim, Holon, Kirioth, Kirherez and Madmen. The last as I conceive is note-worthy, not for its own merit, but others mistake. For in the Bibles, and those numerous, printed Anno Dom. 1625. the verse in Jeremiah is thus rendered, O Maiden the sword shall pursue thee; where the Corrector of the Press conceiving it incongruous to join Thee a singular pronoun, with Madmen (which he mistook for an appellative, no proper name) ran himself upon that dangerous error.

§ 21. But Kirharasheth seems the Metropolis of Moab. Near to this three Kings, Jehoram of Judah, Jehoshaphat of Israel, and the nameless Kingdeputy of Edom, marched on a design to chastise Mesha the rebellious King of Moab into subjection. But wandering in the wilderness of Edom they encountered a worse enemy, Thirst itself, wherewith all of them were ready to saint. But happily it happened that Elisha, who poured water on the hands of Elijah, by the same Element seasonably refreshed the hearts of the distressed armies, respecting Jehoshaphat for his own goodness, the other two Kings for his company. How many general benefits do the very Tares enjoy, because inseparably mingled with the Wheat in the field of this world? Yea, Elisha was an instrument to give them, not only water, but victory (heavens favors go commonly by couples) after this miraculous manner.

§ 22. The Moabites beholding water miraculously brought in that place, where never any was seen or known before, and the same at distance appearing red unto them, (guilded with the beams of the Sun) concluded it to be blood, and that that Paroyall of Armies had smitten one another. Wonder not that their conjecture was so wide and wild, for well might the Comment be out of the way of Truth, when the Text was out of the Rode of nature, and the Moabites on the sudden not capable to suspect a miracle. Hereupon the word is given, Moab to the spo • le, which in some sense was true, that is, not to take but become the spoil of others. For the tents they assaulted, being lined with armed men, quickly overcame them. And it is worth our observing, that this victory was bestowed on Jehoshaphat (my eyes are only on him, on whom alone the looks of Elisha reflected) just in the morning when the Meat offering was offered, as procured by the Propitiatory virtue thereof; all favors being conferred in and for the merits of Christ the truth of all sacrifices.

§ 23. God gave, man used this conquest. Improving their success, they beat down the cities, and on every good piece of land, cast every man his stone, and filled it, and stopped all the wells of water, and felled all the good trees. This was contrary to God's express command; but none could better dispense with the Law, then the lawgiver, who in detestation of the rebellion of Moab against Israel enjoined this severity. Only the City of Kirharasheth was left, and that they besieged, until the King of Moab therein took and sacrificed his eldest Son, who was to succeed him: either out of a bad imitation of Jephthah; (and their Idols we know were adored with sacrifices of men) or to give assurance to the besiegers, that they were men resolved to endure all extremities, so that they might presume he that would sacrifice his Son would not spare to spend his soldiers on any desperate adventure. Hereupon the foresaid three Kings surceased their siege: either out of policy, perceiving the same desperate, and unlikely to prevail; or out of a royal sympathy, that it was revenge enough to distress, though not destroy a King or (which is most probable) out of a religious horror (the trembling whereat made their swords fall out of their hands) as unwilling to provoke the besieged any further to such impious, and unhumane performances; lest heaven should arraign them as accessory thereunto, by giving the occasion thereof: whatsoever was the cause, home they returned, content with the spoiling, without the final conquering of the Country.

§ 24. Many are the invectives of the Prophets against Moab for their sins. The people thereof are charged to have been at ease from their youth, and settled on their less, because not emptied from vessel to vessel, neither carried into captivity (whilst poor Israel was posted from Canaan to Egypt, from Egypt to Canaan, from Canaan to Babylon, from Babylon to Canaan, backward, and forward) God therefore threateneth, because they had not been emptied from their vessel, to break them in their vessel, and foretelleth that Moab should be made drunk (haply alluding to his geniture seeing he was begotten in a fit of drunkenness) and wallow in his vomit; and come to utter destruction. Thus never to be acquainted with any affliction in youth, is a certain prognostic of final confusion in old age. So much for Moab, leaving it to learned men to dispute, what is intended by the restauration of Moab foretold in the latter days; as also let them inquire whether that passage in Daniel, that after a general overthrow, Edom, Moab &c. should escape, must not mystically be meant of the enemies of the Church, in which sense we may be sure, the devil will have a Moab, as long as God hath any Israel in the world.

§ 25. AMmon another base Son of Lot, had Midian on the east, Moab on the south, Gad on the west, and Syria on the north: a circular country extending about sixty miles every way. The ancient inhabitants hereof were the Giants Zamz • mmims. These were conquered and cast out by the Ammonites, who afterwards dwelt in their country, being a fruitful land, and too good for these Ammonites that bare an inveterate malice to the people of Israel, manifested in many particulars.

1 In their oppressing them eighteen years till Jephthah gave them deliverance.
2 In their cruel conditions (such Ravens and birds of prey first peck out the eyes) tendered to the men of Jabesh-Gilead.
3 In their barbarous abusing David's ambassadors.
4 In ripping up the bellies of the women with child in Gilead.
5 In their Clapping their hands, stamping with their feet, and rejoicing in their heart at the sacking of Jerusalem by the King of Babylon.
6 In their contriving the destruction of Gedaliah, and the poor remnant of the Jews left behind in the land by the Babylonians.
7 In retarding the building of the Temple after the Jews return from captivity.

And although David and some other Kings, amongst whom Uzziah most remarkable, forced the Ammonites to give them gifts; yet we may justly believe the same were presented rather with their hands then their hearts, bearing a cordial grudge against Israel.

§ 26. Rabbah was the Metropolis of Ammon, called in Scripture the tity of waters, because low and plashy in its situation, conducing much to the strength thereof, rendering all undermining of it ineffectual. But perchance it is so termed from the extraordinary populousness thereof, Waters being often used for People in Scripture phrase, both being at all times unstable and inconstant, and when they get a head implacable, neither speaking nor hearing reason; both useful servants, but intolerable Masters. Here the Iron-bed of Og was preserved for a Relick, being nine cubits high and four broad. Now though Alexanders soldiers are said to have left shields in India, far greater then those which they did or could wear in war, only to possess posterity with a false opinion that his men were mightier then they were, yet we may presume this bed of Og was not unproportionably greater then he necessarily used for his ordinary repose. No doubt Og confident of his own strength certainly concluded, that as he did often lie in health upon that bed, so he should quietly die on the same, whereas contrary to his expectation he was slain in the field, and now his bed served him for a Cenotaph or empty monument.

§ 27. This Rabbah was besieged by Joab, to revenge Hanun King of the Ammonites his despiteful usage of David's Ambassadors. Here Uriah engaged in battle was killed, though not conquered, by the treacherous retreat of his own countrymen. What a deal of do was here to bring one innocent man to his grave? David's wicked design, Joab's unworthy compliance, Ammon’s open force, Israel's secret fraud, and yet all too little, had not Uriah's own credulous simplicity, unspotted loyalty, undaunted courage rather to die then to fly, concurred to hasten his own destruction. Afterwards Joab having brought the city to terms of yielding, politically sends for David solemnly to take his place, to decline all envy from himself, and invest all honor on his Sovereign. Here the glorious Crown of this kingdom was taken, and set on David's head: and I dare boldly say it became David better, then him from whom • it was taken. But (oh!) what a Bridewell or house of correction was provided for the people of this place! They were put under saws, and under harrows of Iron, and under axes of Iron, and made to pass through the brick kilne. See here David's patience provoked into fury. And was it not just that they who would not civilly, like men, use David's Ambassadors, should by David's men be barbarously used, like beasts, in slavish employments?

§ 28. The most populous part of the Kingdom of Ammon lay betwixt Aroer and Minnith, containing no fewer then twenty Cities, (so many represented in our Map) and had I found their names in Scripture, I had imparted them to the Reader. All these cities were smote by Jephthah that most valiant Judge of Israel. For he passed over to the enemy to fight with them, other Judges only expelling them out of Israel, and pursuing them to their own country. An action of very much prowess in Jephthah to rouse those wild beasts in their own den, and no less policy, preventing the spoiling of his native soil, and translating the Seat of the war into the land of a foreign so. Here if any demand how the wheat of Minnith comes to be reckoned by the Prophet, amongst the staple commodities of the land of Judah, wherewith she bartered with Tyre, when Minnith was undoubtedly a city of the Ammonites; it is answered. 1 This fine wheat might first be denominated from Minnith as originally growing there, though afterwards as good and more of that kind grew generally in Judea. Thus some flowers, and fruits, Province-Roses, Burgamo peares &c. are as full and fair in other countries as in that place whence they take their name. 2 By Minnith-wheat may be meant, wheat winnowed, cleansed, and dressed after the fine and curious fashion of Minnith. Thus they are called Hungar-dollars, which are refined to the standard of Hungarian gold, in what place or by what Prince soever in Germany they be coined.

§ 29. We must not forget that after the Tribe of Gad was carried away captive by Tiglath-pileser, the Ammonites seised on and dwelt in the cities of that Tribe. For which reason so many of them are set down in this our Map. This caused the complaint of the Prophet; Hath Israel no sons? Hath he no heir? Why then doth their King inherit Gad, and his people dwell in his cities? Sure I am that Ammon double barred with bastardy and incest, though somewhat allied, could never legally succeed to the possessions of Israel. But in such cases, the keenest sword is next to the kin. Not to say that Ammon had a title to that kingdom, before that Sihon King of the Amorites took that land away from them, whereof largely before in the description of Gad. If any ask me what became of the Ammonites in after ages; I answer with David, he passed away, and loe he was not, yea I sought him, but he could not be found. Yea the less there appears of Ammon, the more there appears of God's justice, and divine truth, foretold by the mouth of Ezekiel, I will cut thee off from the people, and will cause thee to perish out of the countries.

§ 30. Esau eldest Son of Isaac was red and hairy at his birth; the one showing his ireful nature, the other his hardy constitution. He was highly beloved of his Father (whilst Jacob was God's and his Mothers darling) chiefly for providing him Venison: a consideration beneath so good a man, and for which Isaac smarted afterwards, sawcing each morsel of his Sons venison in his own tears, caused by Esau's unhappy matches, and undutiful demeanour. This Esau is as generally known in Scripture, by the name of Edom given him on this occasion. Coming one day hungry from hunting he sold his birthright to his brother Jacob for red pottage, red being Edom in Hebrew. I confess many flaws may be found in this bargain and sale, as namely,

1 It was no fair but fraudulent dealing for Jacob to surprise his brother, taking advantage of his hunger.
2 The contract was not made on a valuable compensation; not to say it was Simoniacal to sell or buy such heavenly privileges.
3 The heirs of Esau, (as yet in his loins) concerned therein, but not consenting thereto, might justly question their Fathers grant in passing away what by nature was entailed upon them.

Wherefore it is safest to turn all our excusing of Jacob into our admiring of God's wisdom, who makes men's crooked actions to tend in a straight line to his own glory. And yet we must not forget, that even after Esau had satisfied himself with food, the text saith, Thus Esau despised his birthright. It seems thereby, that what his hast and hunger had conveyed his profaneness did deliberately confirm, and by that his neglect and contempt, he acknowledged a Fine, cutting off his heirs from any recovery thereof. Indeed afterwards Esau made it a main matter of quarrel with his brother, but never a matter of conscience in himself. But enough hereof: only I will add the crossing of the common rule, Caveat venditor, let here the seller beware, for God took Esau at his word, and accordingly deprived him of his birthright.

§ 31. But Esau set a greater valuation on his Blessing, wherein being prevented by Jacob, he sought it with tears, though they were not a kindly shower of repentance, but only some heat drops of anger and indignation, not so much grieved that he had lost, as vexed that Jacob had gotten the Blessing. At last his importunity got from his Father a Blessing though not the blessing, the several clauses whereof we are seriously to consider, because thereon dependeth the right understanding of the conditions of the people and country of Edom, which we are now to describe.

Behold thy dwelling shall be the fatness of the earth, and of the dew of heaven from above.

Earth is by Isaac first mentioned because by Esau most minded. But oh the difference betwixt the dew of heaven in Jacob's and Esau's blessing! In the former it signified God's favor with an undoubted right unto, and sanctified use of divine promises, service and Sacraments: whereas in this blessing of Esau, heavenly dew, was in effect, but earthly dew, temporal terrestrial fertility allowed to this mountainous land of Edom, whose lean hills were larded with many fruitful valleys interposed. Heathen Authors confess no less;

          Dulce nemus florentis
          
          Idumes.
         
          The fair grove of flourishing
Idumea.
         
          Quicquid noble Ponticis nucetis
         
          Foecundis cadit aut jugis
          
          Idumes.
         
          What ever noble worth destils
         
          On Pontus nut-trees, or what fills
         
          The fruitful Idumean Hills.

However, divine providence seems to have suited the Countries to the conditions of Isaac's children, giving plain-dealing Jacob a more low and level Land, and fitting the haughty mind of aspiring Esau with high-swelling and ambitious mountains, though he who was nearest to heaven, was farthest from God.

And by thy sword shalt thou live, and shalt be thy Brothers Servant.

It is observable, that though God in the time of the Judges, made use of almost all other heathen nations, bordering on the Jews, successively to oppress that his own people ( Midianites, Ammonites, Moabites, Philistines &c.) Yet he never permitted the Edomites at any time to Lord it over Israel, because (according to Isaac's Blessing) subjection to Jacob, not sovereignty over him belonged to Esau, and his posterity. This prophecy of Esau's serving Jacob was fully accomplished in the days of David, when he put a Garison in Edom, throughout all Edom put he soldiers, and all they of Edom became David's servants; and so remained tributaries to the Kings of Judah and governed by their deputies for one hundred and fifty years and upwards.

But it shall come to pass, when thou shalt get the mastery, that thou shalt break his yoke from thy neck.

This was fulfilled when the Edomites rebelling against King Jehoram, finally recovered their liberty, whilst he (more cruel to kill his brethren at home, then valiant to conquer his enemies abroad) could never after reduce them into subjection, nor his successors after him.

§ 32. The Horims first inhabited this Country of Mount Seir; whose Dukes are reckoned up by Moses, of whom Duke Anah is most remarkable for his first finding out of Mules, as he fed his Father Zibions Asses: A creature (or rather a living beast) which may be called a real fallacy in nature, whose extraction is a conclusion unduly inferred from the premises of an He-asse and a Mare joined together. Yet this is commendable in Mules; they imitate rather the virtues then vices of their Sire, and Dam, having in them, the dullness of the Ass, quickened with the metal of the Mare, and the Mares stubbornness corrected with the Asses patience. Barren they are (as to whom God never granted the Charter of increase ) and yet Pliny reports (but it is Pliny who reports it) that in Rome Mules are often recorded to bear young ones, but then always accounted ominous. Let others dispute whether Anah was the Inventour, or only the Repertour of Mules, the industrious Founder, or the casual Finder of them: Let them also discuss whether such copulations be lawful, for men of set purpose to join together several kinds, which God hath parted asunder; yea they may seem to amount to a tacit upbraiding of God's want of wisdom or goodness, in not providing sufficient Creatures for man's service, without such monstrous additionals in nature. If they be concluded unlawful, let them argue whether the constant use of Mules, be not continuing in a known sin; and yet some good men in Scripture, rather then they would go on foot, used to ride on them, though our Savior himself accepted of a plain Ass for his own Saddle.

§ 33. These Horims were at last conquered and ex • irpated by the Edomites, who succeeded them, and dwelt in their stead. The civil government of the land of Edom was sometimes Ducall, sometimes Regal. Moses reckoning up eleven Edomite Dukes, leaveth it doubtful, whether they were successively one after another, or went all a breast, as living at the same time, (which is most probable) and so the land divided into Eleven Dukedoms. This is most certain that eight several Kings reigned in Edom one after another, and all before there reigned any King over the children of Israel. Thus the wicked as they have their portion in this world; so they quickly come to full age to possess the same, whilst God's children are long children, long kept in nonage, and brought up in the School of affliction. Now it is recorded in Scripture that every Edomite King had successively a several city of his royal residence, namely

Kings	Parentage	Royal-city.
Bela	The son of • eor	Dimhabah.
Iobab	The son of Zerah	Bozrah.
Husham	of the land of Temani	Teman.
Hadad	The son of Bedad	Avith.
Samla •		Masr • kah.
Shaut		R • hoboth by the river.
Baal-banan	The son of Achbor
Hada •		Pan.

It is plain those Kings were not by succession, and probably they were not by election, but only by strength and power as they could make their parties, according to Isaac's prediction, By thy sword shalt thou live. Now this their frequent removal of their royal City was politically done.

1 To declare the fullness and freedom of their power and pleasure, that they were not confined to follow the footsteps of their predecessors.
2 To disperse and communicate civility and courtship into all the parts of their kingdom.
3 To honor and adorn the place of their birth, for probably their native, was their royal city.
4 To cut off from one place the occasion of suspicious greatness; Politicians having found in their theory, and Princes perchance felt in their practice the danger thereof.

§ 34. And now we come to the particular description of the Land of Edom called also Mount-Seir, Dumah, and Idumea in the Scripture. Mount Seir is as much as Mons hispidus, or hirsutus, a rough and rugged mountain. So called some conceive from Esau, who Satyr-like had a quickset of hair on his body, though it seems the place was so named long before he came to possess it as brisling with bushes and overgrown with wood, in the famous wilderness thereof, namely of

1 Teman. The inhabitants hereof were, or were accounted (of themselves or others) very wise. Is wisdom no more in Teman? Yet all their carnal policy could not preserve them from utter destruction there threatened unto them. Eliphaz one of Job's friends was of this Country.
2 Dedan. Such as dwelt therein were merchants, and did drive a land trade with Tyrus, bringing thither precious clothes, for chariots; or, in chariots.
3 Edom, 〈 in non-Latin alphabet 〉 . Herein the three Kings wandered and were distressed for want of water, till Elisha relieved them.

As for the other two names of this Country Dumah and Id • mea, formerly largely thereof.

§ 35. Edom had the Dead-sea and Moab on the north-east, Arabia deserta on the east, the wilderness of Paran on the north-west, and the Red-sea on the south-west. A sea not so called from the redness of the water thereof, (yet I know not how it may appear, when beheld with bloudshot eyes) nor from a King Eruthraeus, (for what makes a Greek name so long since in these eastern parts?) but from Edom, or Rufus the red son of Jacob, commanding in this country, so that Red sea is all one with the Edomite or Idumean Sea. In Hebrew it is termed I am Suph or the flaggy sea, because of the plenty of flags, reeds and weeds found therein, though of the last never so many, as when the wicked Egyptians were drowned therein. Ezion-gaber is a fair haven of great commerce on this sea. Here Solomon had his navy royal, which jointly with the ships of Hiram, brought four hundred and twenty talents of gold from Ophir. This it seems was the sum paid de claro into the Kings Exchequer, otherwise thirty talents more are mentioned, probably expended in defraying the cost of the voyage. Long after Jehoshaphat joining with Ahaziah, hence set forth ships for the same purpose, to the same place, but they went not, for they were broken. Why the seas which smiled on Solomon, should frown on godly Jehoshaphat, I durst not conjecture (lest my adventuring in guessing, prove as unsuccessefull as his in sailing) had not Scripture plainly told me, that the winds and the waves forbad the Banes of matching God's children with Idolaters in the same design. Yea the breath of Eliezer the Prophet, may be said to have sunk those ships, threatening their destruction. Thus those shall never reap good harvest, who plow with an Ox and an Ass, contrary to God's flat command. Afterwards, wicked King Ahaziah requested again of Jehoshaphat, Let my servants go with thy servants in the ships, but the other refused, having foundas bad success with the son at sea, as lately he had had on land with Ahab his Father. Besides, Jehoshaphat being sensible how his infant-design was strangled in the womb, and his ships broken at Ezion gaber in the very haven, would not renew his voyage, it being a bold defying of divine power, to water that project from earth, which one plainly sees blasted from heaven.

§ 36. Other remarkable places in Edom were, first Mount Hor (haply so called from the Horims ancient inhabitants thereof) where Aaron put off his clothes the covering of his body, and his body the clothes of his soul, and Eleazar his son both buried and succeeded him. Thus though for his disobedience forbidden the entrance of the land of Canaan, yet he came to the selvedge or out-skirt thereof, for hard by, the Tribe of Judah with a narrow spong confined on the kingdom of Edom. 2 ^lie The valley of salt, at the south end of the Dead Sea, where God twice seasoned the Edomites, with two sharp and smart overthrows, when Abishai killed eighteen thousand, and afterwards when Amaziah killed ten thousand of them in the same place. 3 ^lie Zair is not far off; where King Joram of Judah gave the Edomites a great blow, though he could not bring them again into a full subjection. 4 ^lie More south, Bozrah the metropolis of Edom. The name thereof signifieth a muniment or fortification, (hence so many of them in these parts) and it was a place of great strength and renown. The Prophet speaking of Christ returning in triumph from overcoming his enemies: Who is this (saith he) that cometh from Edom, with red garments from Bozrah? But oh the difference (though the color be the same) betwixt the manner of the die, when Christ came red a sufferer, and red a conqueror, the latter from Bozrah, but the former from Jerusalem!

§ 37. Yet Bozrah carrieth it not so clear to be chief in this Country, but that Sclah is a stiff corrival with it for the same honor. This Hebrew name signifies a Rock, in which sense it is called Petra in Greek and Latin, (I say not that Arabia is thence denominated Petraea ) standing on a steep hill, from the precipice whereof, Amaziah threw ten thousand Edomites, and they all burst to pieces; whereof before; a cruel act, yet admitting of a better excuse, then another he committed in this kingdom in adoring the captive Idols of Edom, and setting them up to be worshipped in Judah: Did he think that as some trees gain more strength by being transplanted; so these God's would get new vigor by being removed into another country? Petra was by Amaziah named Ioktheel, and is called Crach at this day, having lately been used for a place, therein to secure the treasure of the Sultan.

§ 38. So much of Edom: whose ancient antipathy against Israel continued and increased to the last. Witness, their standing in the cross ways to cut off them of Judah which should escape, and shut up the remnant in the day of affliction. God in conclusion was even with them: for as they had cast lots upon Jerusalem, so at last they drew such a blank for themselves, that notwithstanding their Eagles-nests and starry-dwellings (wherein they placed their confidence) they were brought to destruction, their high habitations being so far from saving them, that they only contributed to make their fall more visible to others, and dangerous to themselves.

§ 39. East of Edom lay the Land of Uz, where Job dwelt, so renowned for his patience, when the devil heaped afflictions upon him, allowing him no lucid intervalls. Only the more deliberately to torment him, measured unto him, so much space betwixt his several stripes, that Job might be distinctly sensible of the smart thereof. Yea this father of confusion observed a methodical gradation in doing mischief, that still the hindmost was the heaviest affliction.

1 The Sabaeans, a people of Arabia the happy, took away his Oxen when plowing, and Asses when feeding besides them.
2 Fire of hell falling from heaven (of Satan's sending, and God's suffering) consumed his sheep and servants.
3 The Chaldeans coming in three bands fell on his Camels, and carried them away. If any object that Chaldea was many miles hence; it is answered that roving crafty thieves have long strides, and commonly fox-like, prey farthest from their den. Besides, probably the Chaldeans driving a land-trade from Arabia to Babylon with Spices, being Merchant-pirates, did light on this prize in their passage.
4 A wind smote the four corners of the house wherein his seven sons were feasting with their three sisters: Nor will any wonder at this wild Hericano blowing at once from all points of the Compass, when he remembers that Satan is styled the Prince of the power of the air.
5 His body became an Hospital of diseases, equally painful, shameful, loathsome. How quickly is Dives turned into Lazarus? as if his herds of cattle were turned into boils, and flocks of sheep into so many Scabs on his body.
6 His wife persecuted him with her bad counsel. When the physic which should help, traitorously sides with the disease; Oh the doleful condition of the Patient!
7 Lastly, his friends proved his greatest enemies. Others only despoiled him of his goods, they sought to deprive him of his goodness. And whereas Job was only passive in his other losses, (plundered of all his wealth against his will) they endeavored to persuade him voluntarily to resign and surrender his innocence and integrity, and to confess himself an hypocrite; For to this purpose tended their large discourses containing true Doctrines, but false Uses, as applied in relation to Job.

All these crosses Job bare with invincible patience. Insomuch that some Moderns accounting such patience impossible, have turned it all into a Parable, denying the historical, and only making an Allegorical truth of all his sufferings; dealing worse with