A discourse concerning the authority, stile, and perfection of the books of the Old and New-Testament with a continued illustration of several difficult texts of scripture throughout the whole work / by John Edwards.

CHAP. IX.

Two or three Different Names are given to the same Person in different places of Scripture, which may occasion Difficulty sometimes. Exempli••ied in se∣veral Texts, but more especially in Mat. 23. 35. Zacharias Son of Barachias. The Old Testament sometimes gives one Name to a Person, and Pro∣fane Writers another. Sometimes there is not pro∣perly Another Name attributed to the same Person in the Old Testament, but only a Name a little changed. In the New Testament also, the same Persons have Different Names, or somewhat Al∣tered. Again, both in the Old and New Testa∣ment different Persons have sometimes the same Name. Further, sometimes the same Name is given to Persons of both Sexes. Moreover, one Name served for all the successive Kings of a Country, or at least for several of them. Lastly, the same Places which we read of in Scripture have diffe∣rent Appellations, which sometimes causes Obscurity. Or some Names of the same Place differ but a lit∣tle, i. e. as to a Letter or two.

IN the Prosecution of the foregoing Head, viz. the Different acception of words used in Scripture, I might here take notice that two or three Diffe∣rent Names are given to the same Person in diffe∣rent places of Scripture, which hath occasion'd no little difficulty in understanding some Texts. But yet when we consider that this is a very usual thing in the Sacred Writings, the Difficulty must needs vanish. By comparing 2 Sam. 14. 27. with 1 Kings 15. 2. we find that the same Daughter of

Absalom was named Tamar and Maacha. The Per∣son who is call'd Iozachar in 2 Kings 12. 21. is named Zabad in 2 Chron. 24. 26. Azariah and Vzziah are the Names of the same King of Iudah, 2 Kings 15. 1. Isa. 1. 1. 2 Kings 14. 21. compa∣red with 2 Chron. 26. 1. The same King was called Zedekiah and Mattaniah, 2 Kings 24. 17. 1 Chron. 3. 15. Thus Iehoiakim and Iechoniah are the Names of the same King: which occasions that difficulty in Mat. 1. 11. Iosias begat Iechonias; it appearing from 1 Chron. 3. 16. that Iosias begat Iehoiakim. But if it were usual for the Kings and others among the Jews to have a double Name, then it is likely that Iehoiakim had so too, and thus the Difficulty is salved: Iehoiakim was called Iechoniah. It is true, there is another way to re∣concile this, by observing that in Christ's Genealogy (Of which we shall speak afterwards) sometimes a Person is said to beget another who is not properly his Son, but one at a distance from him, his Grand-child, or some of his Lineage farther off; and so the words in St. Matthew may refer to a Iechonias that was afterwards, 1 Chron. 3. 16. But from the places before mention'd, and se∣veral others which I shall produce afterwards, it is evident that some of the Jewish Kings and Other Persons besides them had two Names.

Which may give a Solution of that controver∣ted place, Mat. 23. 35. That upon you may come all the righteous Blood shed upon the Earth, from the Blood of righteous Abel unto the Blood of Zacharias Son of Barachias, whom ye slew between the Temple and the Altar. Our Saviour without doubt here refers to the Old Testament, but we find no ex∣press mention there of Zacharias the Son of Bara∣chias's being slain between the Temple and the Altar.

Therefore some are of the opinion that the word Zacharias is crept into the Text, but should not be there. But this is an ill way of solving the Difficulty, because after this rate we may expunge what word we please out of the Bible, to make good our own Interpretation of the Place. Others think this Zacharias was the last but one of the Twelve Prophets, who is expresly said to be the Son of Barachias, Zech. 1. 1. But, 1. We read not in Scripture or any other History that this Prophet was slain by the Jews, and therefore there is no ground to believe that it was He who is spoken of here. 2. He could not be slain between the Temple and the Altar, for at that time, viz. the Return of the Jews from Babylon, neither the Temple nor Altar were erected. Or 3. Suppose they were, yet the Jews, so soon after their Captivity, were not arrived to that height of Wickedness to put their Prophets to Death. Again, Baronius endea∣vours to prove out of some of the Antients, that this was Iohn the Baptist's Father, whose Name we know was Zacharias, Luke 1. 59. and that he was slain by Herod because he refused to deliver up his Son the Baptist into his hands to be put to Death by him. But first, though this be mention'd by some Writers of old, yet we find them not for∣ward in attesting and confirming this Narrative; because, without doubt, there was no Evidence of it. Besides, as I suggested before, our Saviour seems to refer to something recorded in the Old Testament. Moreover, if Zacharias had been put to Death by Herod, it is highly probable that the Evangelical History would have taken particular no∣tice of it, and have related the Death of the Fa∣ther, as well as of the Son. Lastly, There is not the least hint that this Zacharias was the Son of

Barachias. Next, It is said by Dr. Hammond and others, that Christ speaks here of Zacharias the Son of Baruch, mention'd by* 1.1 Iosephus, who was kill'd a little before the final Overthrow of Ie∣rusalem: For the Words of Christ relate not to any one who had been slain already, but they are a Prophecy concerning the last of all the Martyrs of the Jews, who should be put to Death before the Destruction of the last Temple, and the Disso∣lution of that Nation. Such a Zachary, the Son of Baruch, was kill'd in the middle of the Temple, as the Jewish Historian assures us. But first it is plain that Christ speaks of something that had already happen'd, not of something that was to come. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not a future but an aorist, and so denotes what hath been done before, not what shall be done afterwards. Therefore Christ's words are to be understood of one that had been in time past kill'd by the Jews. Secondly, It is unquestionable that Christ speaks of some very Holy Man, whose violent Death is recorded in the Old Testament; for you find this Zacharias joyn'd with Abel, of whom you read in Gen. 4. 8. and for that reason we may in∣fer that this Baruch is not meant here. Thirdly, It is doubtful whether the Blood of this Person whom Iosephus speaks of, may be call'd righteous Blood, as this is here: for it was upon a Civil Ac∣count that that Son of Baruch was put to Death, viz. because he was thought to take part with the Romans, and so he cannot be well parallell'd with Abel.

You see how improbable the foresaid Opinions are: therefore I choose to imbrace that of St. Ie∣rom

and some* 1.2 Learned Men of late, who con∣ceive that this Zacharias is he who is mentioned in 2 Chron. 24. 20. And the Spirit of God came upon Zechariah the Son of Jehoiada the Priest, who stood above the People, and said unto them, Thus saith the Lord, Why, &c. And they conspired against him, and stoned him with stones at the Commandment of the King, in the Court of the House of the Lord. Thus Joash the King remembred not the Kindness which Je∣hoiada his Father had done to him, but slew his Son. This is the Person whom our Saviour speaks of, and the shedding of whose righteous Blood he impu∣teth to the Jews of that Age. Him ye slew, saith he; for though 'tis said, the King slew him, because he commanded him to be slain, yet 'tis said likewise, the People slew him, because they not only conspired against him (as you read) but actually stoned him. And this they did in the Court of the House of the Lord, which is the same with what our Saviour saith, between the Temple and the Altar. And his Blood may justly deserve the Epithet of Righteous, and he may justly be reckon'd with Righteous Abel, because he lost his Life in a Righteous Cause, be∣cause with great Boldness and Zeal he reproved the People for their Sins, but especially for their Idolatry, and foretold them what Misery these would certainly bring upon them. For this zealous Freedom of his they took away his Life. This was a very Eminent Man among the Jews: There are in their Writings remarkable Stories concerning him, not only relating to his Life, but his Death. They kill'd him being both a Priest and a Prophet, and before the Temple, and on the day of Expiation; and from several other Circumstances his Murder

is aggravated in the Talmud. This was Zach••ria•• the Son of Iehoiada, but called here the Son of Bara∣chias, because it was common to have two Names among the Jews. His Father's Name being both Iehoiada and Barachias, he is call'd in the Chroni∣cles the Son of Jehoiada, and by our Saviour, the Son of Barachias. But in this it is likely Christ had reference to the words of Isaiah, Chap. 8. 2. [Zachariah the Son of Jereberechiah] or Barachiah, as the Septuagint and Vulgar Latin give it us. It appears hence, that Barachiah as well as Iehoiad•• was his Father's Name, as our Christian Rabbi makes it clear. Thus our Saviour's words are re∣conciled with those in the Chronicles, by attending to what I before observ'd, viz. That it is usual in Scripture to affix two Names to the same Person: one is given him in one place, and another in the other.

So that in Mark 2. 25, 26. may be understood, Have ye never read what David did when he had need, and was an hungred? how he went into the House of God in the days of Abiathar the High-Priest, and did eat the Shew-bread? If you look into 1 Sam. 21. you will see that it was in the days of Ahimelech the High-Priest: which Ahimelech, it seems, was call'd also Abiathar, otherwise our Saviour would not have used that Name. Which I will yet fur∣ther confirm to you by some other Instances. Ie∣rubbaal and Gideon are the same Man, Iudg. 6. 32. Ch. 7. 1. Achish and Abimelech are one Person, 1 Sam. 21. 11. and the Title of the 34th Psalm. So are Araunah and Ornan, 2 Sam. 24. 1 Chron. 21. Caleb and Carmi are the same, 1 Chron. 2. 18. Ch. 4. 1. So are Ioah and Etham, 1 Chron. 6. 21, 41. Ammi∣nadab and Izhar, 1 Chron. 6. 2, 22. Ioel and Vashni, 1 Sam. 8. 2. 1 Chron. 6. 28. The same is to be

said of Daniel and Chileab, 1 Chron. 3. 1. 2. Sam. 3. 3. Of Ammiel and 〈◊〉〈◊〉 2 Sam. 11. 3. 1. Chron. 3. 5. Thus Ie••oiakim & Eliakim, 2 Kings 23. 34. 1 Chron. 3. 15. Ahaziah and Azariah are Names of the same Kings, 1 Chron, 3. 11. and 2 Chron. 22. 6. 〈◊〉〈◊〉 and Ishboshet•• are the same Son of Saul, 2 Sam. 2. 8. 1 Chron, 8. 33. Mephibosheth and Merib-baal, are the same Son of Ionathan, 2. Sam. 4. 4. 1 Chron. 8. 34. Zimri and Zabdi are one Man, 1 Chron. 2. 6. Jos. 7. 1. Esar-haddon and Asnappar are the same, Ezr. 4. 2, 10. So are Salmanassar and Shalman, 2 Kings 18. 34. Hos. 10. 14. Zerubbabel and Shesh-bazzar are the same Person, Ezra 1. 8. compared with Ezra 5. 14. Iehoahaz and Shallum are the Names of the same King, as appears from com∣paring 2 Kings 23. 30. with Ier. 22. 11. The King of Assyria who is called Sennacherib, 2 Kings 18. 13. is called Sargon, Isa. 20. 1. Yea, we find three or four Names given to one, as Moses's Father-in-Law is call'd Iethro, Exod. 3. 1. Ch. 4. 18. Iothor by the Septuagint, Exod. 3. 1. Raguel by the same Interpreters, Exod. 2. 18. Revel in the same place, according to the Original: Hobab, Numb. 10. 29. And I remember* 1.3 Iosephus saith, his Name was Iethlegé. Of Solomon the same is ob∣servable; besides that Name, he hath three others given him; for we find that he is call'd Iedidiah, 2 Sam. 12. 25. Lemuel, Prov. 31. 1. Coheleth, Eccl. 1. 1. which last is rendred Ecclesiastes and Preacher; and a great deal of dispute there is why Solomon is call'd so, especially in the Feminine Gender: but if we take it to be his Proper Name, then all Que∣stions of that nature are at an end; for neither the Derivation of the word, nor the Termination of

it are to be insisted upon. Nay, some think Agur is a fourth Name given him, Prov. 30. 1. from the Participle agur, collectus, receptus; because he re∣cover'd himself after his Follies, and was receiv'd into God's Favour. And some have thought he is call'd in the same place the Son of Jakeh, i. e. of the Obedient, to express further his Repentance and Reformation.

Here it might be observ'd, that the Old Testament gives one Name to Persons, and Profane Writers another. He that is call'd Nimrod in the former, is named Belus in the latter, it is likely. He that is Assur in Scripture, is Ninus in Gentile History; for* 1.4 he built Nineve, which bears his Name. This was the Chief Seat of the Assyrian Empire, call'd so from this Assur, Son of Shem. That Assyrian King that is call'd Belochus in Profane Story, is Pul in the Sacred one, 2 Kings 15. 19. And in other Instances it might be shew'd that 'tis com∣mon to have two Names, one in the Bible, the other in Heathen Writers. Artaxerxes is the same with Ahasuerus, Esth. 1. 1. according to the LXX's Version, and Iosephus: but whether this be true or no, 'tis certain that other Kings had different Names among Jews and Pagans. In Pagan Authors there is no mention of Salmanassar, Tiglath-Pileser, Sennacherib, Nebuchadnezzar: The Greek and Latin Historians have not the Names of these Assyrian Kings, who are celebrated in Scripture: but it may be they are represented under other Names in those Writers; for the Names of Kings vary ac∣cording to the Language of different Countries: which occasions some disagreement between Pro∣fane and Sacred History.

Further, I add that sometimes in the Old Te∣stament there is not properly another Name given to the same Person, but only a Name a little Chan∣ged, by the Alteration or Addition of some one Letter or more; as that Great Captain who con∣ducted the Israelites into Canaan is call'd Iosua, Iehosua, Numb. 13. 16. Oshea, or Hoshea, Deut. 32. 44. (besides that in the New Testament he is called Iesus, Acts 7. 45. Heb. 4. 9.) Ahimelech, 2 Sam. 8. 17. (who is the same, as I said, with A∣biathar) is called Abimelech, 1 Chron. 18. 10. Ieho∣saphat, 1 Kings 15. 24. is Iosaphat, Matth. 1. 8. Iehoram, 1 Kings 22. 50. is Ioram, Matth. 1. 8. Rehoboam, 1 Chron. 3. 10. is Roboam, Matth. 1. 7. So we read of Achar and Achan, Josh. 7. 18. 1 Chron. 2. 7. Ram and Aram, 1 Chron. 2. 10. Matth. 1. 3. Hamor and Emmor, Gen. 33. 19. Acts 7. 16. Ca∣leb and Chelubai, 1 Chron. 2. 9, 18. Absalom, 2 Sam. 14. is Abishalom, 1 Kings 15. 1. Vzziah (who, as you have heard, was the same with Azariah) is call'd Vzzah, 2 Kings 21. 26. and Ozias, Matth. 1. 8. Iehoiachim, 2 Kings 23. 24. is (with the al∣tering of one Letter only) Iehoiachin, 2 Kings 24. 8. Iechoniah in contempt is named Coniah, Jer. 22. 24. He that is call'd Berodach in 2 Kings 20. 12. is the same with Merodach in Isa. 39. 1. So Nebuchad∣rezzar (with the like literal Alteration) is writ∣ten Nebuchadnezzar.

If you look into the New Testament also, you'l see that the same Persons have Different Names: as he who was nominated for the Apostleship is called Ioseph, Barsabas, and Iustus, Acts 1. 23. And Ioses and Barnabas are Names of the same A∣postle, Acts 4. 36. Yea, all the rest of the Apo∣stles, except Iohn, had more Names than one: But sometimes the Name is only somewhat altered,

but can't be said to be another Name, as Simon and Simeon, 2 Pet. 1. 1. Acts 15. 14. Annas the High Priest is call'd Ananias, Acts 23. 5. and is called so by Iosephus the Jewish Historian. Silvanus and Silas are the same Name, 1 Thess. 1. 1. Acts 15. 22. ch. 16. 19. ch. 17. 4, 15. So are Prisca and Priscilla, Acts 18. 2. Tib. 4. 19. and Epaphras is the same with Epaphroditus, Col. 1. 7. ch. 4. 12. Phil. 2. 25. ch. 4. 18. Shall I take notice likewise that some∣times the Names of the same Persons mentioned in the Old Testament and the New, differ only as to the Greek or some other Termination which is gi∣ven them in the latter? As Hannah, Elkana••'s Wife, and Anna a Prophetess, Luke 2. 36. Miri∣am, Aaron's Sister; and Marie, or* 1.5 Mariam a fre∣quent Name in the New Testament. Elisheba, Aa∣ron's Wife, Exod. 6. 23. and Elizabeth the Wife of Zacharias, and St. Iohn the Baptist's Mother. Ioha∣nan, 1 Chron. 3. 15. and Iohn. These four are New-Testament as well as Old-Testament-Names, but with a small Alteration. And to these may be added Iacob and Iames, which are the same in the Greek. A varying as to some Letter in the begin∣ning or ending of Names is observable also in Kish, 1 Sam. 9. 1. and Cis, Acts 13. 21. Immanuel, Isa. 7. 14. and Emanuel, Matth. 1. 23. Hosea and Osee▪ Rom. 9. 25. Noah and Noe, Luke 17. 26. Korah and Core, Jude 11. Elijah and Elias, Matth. 16. 14. Elisha and Elizéus, Luke 4. 27. Ionah and Ionas, Matth. 1••. 39.

But as we have before observ'd that the same Men have different Names, so it is not altogether unworthy the remarking that different Persons have the same Name in Scripture: for by taking notice of this we shall be invited to attend to their

Particular Characters, and the Different Relations which they have to the Texts where they are men∣tioned, whereby we shall avoid confounding one with the other, when we peruse the Holy Wri∣tings. Iehoram was the Name of two Kings of Israel and Iudah that reign'd at the same time, 2 Kings 1. 17. Iehu was a noted King, and Iehu is a Prophet, 2 Chron. 20. 34. There were two Ne∣hemiahs, he that was Chief of the Jews after the Captivity, Neh. 1. 1. and another, Neh. 3. 16. ch. 7. 5, 7. Mephibosheth is the Name not only of Ionathan's but Saul's Son, 2 Sam. 4. 4. 2 Sam. 21. 8. There is not only Daniel the Prophet, but David's Son by Abigail, 1 Chron. 3. 1. There is Abimelech King of Gerar, Gen. 20. 2. and one of the Israe∣lites Judges, Iudg. 8. 31. and also a High Priest, 1 Chron. 18. 6. There is in the New Testament mention of three Herods; 1. He that was surna∣med the Great, and was the Son of Antipater the Idumaean; he was call'd the Ascalonite, from the particular Country where he was born. He was made King of the Jews in the tenth Year of Au∣gustus's Empire, and reign'd thirty seven Years. In his time our Blessed Saviour was born, Matth. 2. 1. and this was he that barbarously massacred the In∣fants of Bethlehem, Matth. 2. 16. 2. Herod surna∣med Antipas, and call'd the Tetrarch, Matth. 4. 3. he murdered Iohn Baptist, Matth. 14. 10. he set at nought and mocked our Saviour when he was brought before him to be judged, Luke 23. 11. and he scornfully sent him back to Pilate. 3. Herod Agrip∣pa the Son of Aristobulus, and the Nephew of He∣rod the Great; he killed St. Iames, and imprison'd St. Peter, Acts 12. 2, 3. and was at last devoured by Worms, ver. 23. There was also another A∣grippa, who was the Nephew of this Herod, and it

is probable was called Herod, whose Incestuous Wife (for she was his Sister) is mentioned Acts 25. 13, 23. There was an Ananias who was struck dead, Acts 5. 5. There was another of that Name who was a Disciple at Damascus, and was sent to Saul, Acts 9. 10. There was a third that was High Priest, Acts 23. 2. Besides Simeon the Patriarch in the Old Testament, there is in the New one of that Name who was a devout Man of Ierusalem, and prophesied of Christ, Luke 2. 25. There is Simeon called Niger, a Teacher of the Christian Church at Antioch, Acts 13. 1. and Peter also is call'd by that Name, Acts 15. 14. There are six or seven Io∣sephs; he that was one of the Patriarchs; one of those that had married strange Wives, Ezr. 10. 42. a Priest that went up with Zorobabel, Neh. 12. 14. the reputed Husband of Mary, the Virgin Mary: also a Wise Counsellor of Arimathaea, Matth. 27. 57. Ioseph called Barsabas, Acts 1. 23. besides two others that were obscure Persons, Numb. 13. 7. 1 Chron. 25. 2. Simon is a Name of yet a larger Extent, but is found only in the New Testament, where by this Name is call'd the Apostle Peter, Matth. 16. 17. Luke. 4. 38. and in many other Places: another Apostle call'd the Canaanite, Mat. 10. 4. and Zelotes, Luke 6. 15. also one that was a Leper, Matth. 26. 6. call'd a Pharisee in Luke 7. 36. likewise the Father of Iudas Iscariot, John 12. 4. ch. 13. 2. moreover, a Man of Cyrene, the same who bore Christ's Cross, Matth. 27. 32. and is call'd the Father of Alexander and Rufus, Mark 15. 21. Further, the Sorcerer of Samaria, Acts 8. 9. and lastly, a Tanner of Ioppa, in whose House St. Peter lodged a considerable time, Acts 9. 43. There are four or five Iudases or Iudes mention'd in the New Testament. 1. He that was the Good Apo∣stle,

the Brother of Simon Peter. 2. The Traitor call'd Iscariot. 3. One surnamed Barsabas, a Com∣panion of Silas, Acts 15. 27. though some think this to be the Apostle. 4. The Mutineer, Iudas of Galilee, Acts 5. 37. 5. One in whose House St. Paul was, Acts 9. 11. There were three Gaius's, one of Derbe, Acts 20. 4. the other of Macedonia, Acts 19. 29. the other of Corinth, 1 Cor. 1. 14.

Of Women the same may be observed, viz. what different Persons of that Sex have the same Name, as that of Deborah is common to Rebecca's Nurse, Gen. 35. 8. and to the famous Prophetess and She-Judg, Iudg. 4. 4. Abigail is the Name of Nabal's Wife, 1 Sam. 25. 3. and David's Sister, 1 Chron. 2. 16. so that David had a Wife (for Abigail was married to him after the Death of Nabal) and a Sister of the same Name. By the Name of Tamar is called the Wife of Er, Iudah's incestuous Daugh∣ter, Gen. 38. 6. Ruth 4. 12. and inserted into our Saviour's Genealogy, Matth. 1. 3. so is named Ab∣salom's fair Sister, ravish'd by Amnon, 2 Sam. 13. 1. likewise Absalom's fair and only Daughter, 2 Sam. 14. 27. There are more Maries than one in the New Testament, and to distinguish them aright is of very great Use. Besides Mary the Mother of John, whose Surname was Mark, Acts 12. 12. and another Mary, whom St. Paul greets, Rom. 16. 6. there are thought by some to be five more of that Name, viz. the Blessed Virgin, the Mother of our Lord: Mary the Sister of Martha and Lazarus, Luk 10. 39. Joh. 11. 1. Mary Magdalene, Mar. 15. 40. Mary the Mother of Iames and Ioses, Matth. 27. 56. Mar. 15. 40. Mary the Wife (or Daughter) of Cleo∣phas, Ioh. 19. 25. But others reduce these to three, for Cardinal Baronius and our Learned Rabbi Dr. Light∣foot, hold that Mary Magdalene was the same with

Mary the Sister of Lazarus. And the most pro∣found Dr. P••arson avers, that Mary the Mother of Iames and Ioses, and Mary the Wife of Cleophas, are the same: She had the former Denomination from her Sons, and the latter from her Husband Iohn or Cleophas. These three Maries are particu∣larly mention'd in Iohn 19. 25. There stood by the Cross of Iesus his Mother, and his Mother's Sister Ma∣ry the Wife of Cleophas, and Mary Magdalene. In the rest of the* 1.6 Evangelists we find at the same place Mary Magdalene, and Mary the Mother of James and Joses: And again at the Sepulcher, † 1.7 Mary Magdalene and the other Mary. Where∣fore, saith this Learned Writer, this other Mary, by the Conjunction of these Testimonies, appears to be Mary the Wife of Cleophas, and the Mother of Iames and Ioses: and thence he infers that Iames and Ioses who are said to be Christ's Brethren, were not the Sons of Mary his Mother, but of the other Mary, and are call'd his Brethren, according to the Language of the Jews, because the other Ma∣ry was the Sister of Christ's Mother, she was our Blessed Lord's Aunt on the Mother's side. And so the right understanding of these Places where the Maries are mentioned, may lead us to a true Notion of Christ's Brethren spoken of in the Evangelists, whereby we may know whether they were the Children of Mary the Blessed Virgin by Ioseph, or of the Virgin's Sister, or of some other Mother a∣kin to her, and therefore call'd the Brethren of Christ, because they were his Kindred.

Again, I could observe that sometimes the same Names in Scripture are given to Persons of both Sexes, as among us Francis and Philip, and some other Names are common to both Men and Wo∣men.

Not to mention Gen. 5. 2. he call'd their Name Adam, whence it is evident that Adam was the Name of both our first Parents at the begin∣ning, though afterwards the Woman had another Name given her by her Husband, and he took the Name Adam as proper to himself, Gen. 3. 20. There are other plainer Instances in Gen. 36. 2, 41. and in the same Chapter, ver. 12, 40. and 1 Chron. 1. 36. where you will see that Aholibamah was the Name both of a Man and of a Woman, and so was Timna. I find that Noah is the Name of a Woman, the Daughter of Zelophehad, Numb. 36. 11. but I confess the words differ in the He∣brew, one is Noach, the other Nognah. Iohn and Ioanna, especially the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Luk. 3. 27.) are in a manner the same Name, but belonging to different Sexes. And further, to let you see how differently the same Names are bestow∣ed, I could observe that Michael is the Name both of a Man, 1 Chron. 7. 3. and of an Angel, Dan. 12. 1.

Moreover, under this Head it might be more material to observe that One Name served for all the Successive Kings of a Country, or at least for several of them. All Historians agree in the Catalogue of the Kings of Persia, viz. Cyrus the First, Cambyses the Second, Darius Hystaspis the Third, Xerxes the Fourth, Artaxerxes Longimanus the Fifth, &c. Yet in the Book of Ezra we read, that These five were successively, viz. Cyrus, Aha∣suerus, Artaxerxes, Darius, Artaxerxes. How is this to be reconciled? Both by saying that the same Persian Kings had different Names, and also that several of them had one Name, which are both very true. One of them was call'd Cambyses and Ahasuerus, another had the Name Darius and Artaxerxes, a third was call'd Xerxes and Darius.

And besides this, they were all call'd by one Gene∣ral Name; that is, Artaxerxes was a common Name of the whole Race of the Persian Kings. Many of the* 1.8 Learnedst Jews were of this Opi∣nion, and it is the more probable, because this hath been usual in other Kingdoms and Countries, as we learn from the Sacred Records. There we find that there was one Common Name for all the Kings of Philistia or Palestine, and that was Abimelech, as is clear from Gen. 20. 2. Ch. 26. 1, 4. Ch. 34. 1. 1 Sam. 21. 11. and also from the Title of the 34th Psalm it appears that this was the Universal Name of the Kings of the Philistines. So Agag was the Common Title of all the Kings of the Amalekites, as may be inferr'd from Numb. 24. 7. 1 Sam. 15. 8. It is probable that Hiram was the Catholick Name of the Kings of Tyre: but that Pharaoh was so of all the Egyptian Kings of old is undeniably clear from Gen. 12. 15. which speaks of a Pharaoh in Abra∣ham's time: from Gen. 39. 1, &c. where we read of another of that Name in Ioseph's days. And in Exodus there is frequent mention of that Pharaoh that enslaved the Israelites and order'd all their Male-Children to be drowned, and of another whose Heart was hardned, and who was drown'd in the Red Sea. There was a Pharaoh in Solomon's time, 1 Kings 3. 1. and in Iosias's, 2 Kings 23. 29. In Isaiah we read of a King of Egypt of this Name, Ch. 19. 11. Ch. 30. 2, 3. So in Ieremiah, Ch. 25. 19. Ch. 44. 30. Ch. 46. 17. and in Ezekiel very often. That this was the constant Title of the Egyptian Kings is attested by Suidas, Eusebius, and Iosephus: yea, if we may believe this† 1.9 last, Pha∣raoh in the Egyptian Tongue signifies a King. Which

seems truly to be confirm'd from that passage in Gen. 41. 44. I am Pharaoh, which is as much as to say, I am King, I am Supreme Ruler, I will not part with this Name, i. e. I will not lose my Royal Dignity and Power. And accordingly he retain'd this Name himself, and gave Ioseph another, as you read in the next Verse. It might well then be the General Name of their Kings, it signifying Royal Authority and Rule. But after the time of Alexander the Great, the Kings of Egypt were gene∣rally called Ptolomees: and after the renouncing of the Greek Emperour they were a long time call'd Caliphs: for the General of the Saracens, whom the Egyptians took for their King, was named Caliph: whence the succeeding Kings were denominated after his Name. To proceed in this Subject, At∣talus was a Standing Title to all the Kings of Per∣gamus, though it is true some of them had a par∣ticular peculiar Name besides; whence that King of Pergamus, who was thought to be the Inventer of Parchment to write upon, is call'd Attalus by Aelian and St. Ierom, but Eumenes by others. An∣tiochus was generally the Name of the Syrian Kings, and Mithridates of those of Pontus. All the Kings or Dynasts of Edessa in Syria had the Name of Abgarus. Herod was the Name common to all the Successors of Herod the first; as we learn from the Gospels and the Acts.* 1.10 Candace gave the Deno∣mination to all the Queens of Ethiopia, or of one part at least of that Country: Arsaces to all the Kings of Parthia, Sylvius to those of the Albans, i. e. the Latin Kings of the Trojan Race. Chagan was antiently the common word to express all the

the Kings of the Hunns. Caesar was the Title for all the Roman Emperours after Iulius Caesar. Cos••oe or Kosroes was the Appellation of the Kings of Persia heretofore, (after that of Artaxerxes) as Sophi of late: and Sultan is the distinguishing Title of the Turkish Empire: and Miramolin or Miramomolin of all the Princes of Mauritania. Thus briefly I have shew'd, that it was usual for all the Kings of a Country to have the same Name, for a very considerable time at least. The obser∣ving of which may be of some use to us in reading the Sacred History, when it refers to any of those Kings whom I first named, and in reading Profane Authors who mention any of the others.

Lastly, I could observe concerning Places in Scripture, the same that I have concerning Per∣sons, viz. that sometimes they have different Names, which we ought carefully to heed in reading this Holy Book. One eminent Mountain in Palestine and the adjacent Parts, hath several Denomina∣tions; it is call'd Zion, Psal. 2. 6. and frequently in other Books of the Old Testament. It is also named Moriah, 2 Chron. 3. 1. the same Mount where Moses saw the Burning Bush not consumed, and where Isaac was offer'd, and where the Tem∣ple afterwards was built. This Name was so cele∣brated, that from this the Land of Canaan is call'd the Land of Moriah, Gen. 22. 2. The same Moun∣tain is named Hermon, as is evident from those express words, Deut. 4. 48. Mount Sion, which is Hermon. It is also call'd Sirion, Deut. 3. 9. which Name was given it by the Sidonians. And in the same place it hath the Name of Shenir, which was given it by the Amorites. This Multiplicity of Names may, I conceive, be grounded on this, that Sion or Hermon (or call it by any of the other

Names) is, properly speaking, a long Ledg of several Hills that go through Palestine and a great part of Arabia. Some add Gilead and Seir, and Lebanon (the famous Alpes of the Holy Land, upon the North and East part of it, noted for its snowy tops, its lofty Cedars and other Trees, and its fra∣grant Herbs and Plants.) Some, I say, add these to the foregoing ones, and rightly determine that they were but one continued Mountain with divers Names: as Mount Taurus (though far greater) is a ridg of Hills that hath several Names accor∣ding to the different Parts of it. Hence Psal. 133. 3. and some other places of Scripture mention some of those Names before spoken of, as if they be∣long'd to different Mountains: and the reason is, because though they are the same Mountain, yet those Names refer to the different parts of the same great ridg of Hills, and so are accounted as it were different Hills: and accordingly the great Mass of Dew which was in part distill'd on Mount Hermon (one division of that great Mountain) did partly also fall on Mount Zion (a neighbouring part of the same Mountain:) which I take to be the true and genuine meaning of those words of the Psalmist, which have exercised the Brains of so many Interpreters, As the Dew of Hermon that descended (as it is according to the Hebrew; or as we translate it, As the Dew of Hermon, and as the Dew that descended) upon the Mountains of Zion: both which Translations are reconcil'd by this Exposition, and the Sense is rendred entire and perfect. The Dew which descended on both these places was the same, for some of it fell on this part of the whole Mountain, and some on that; so that successively Hermon and Zion were partakers of this Blessing. Part of that Fructifying Moisture

which came down upon the one, soon after came down upon the other.

In the Desarts of Arabia, the Mountain whence God gave the Law to Moses is call'd Sinai, Exod. 19. 18. and in other places: yet in Deut. 4. 10. and elsewhere, frequently Horeb is the Name of the same Mountain. Though St. Ierom is of a con∣trary Opinion, and thinks they are two distinct Mountains, or at least two ridges of one Moun∣tain. The like may be said of Mount Nebo, the Arabian Parnassus, which had two Tops, Pisgah and Hor: and by these Names as well as by the other it was call'd, Numb. 20. 23, 25. Ch. 27. 12. Deut. 34. 1. and it was named also Mount Abarim, Deut. 32. 49. Numb. 27. 12. It may not be improbable that Aa∣ron and Moses died on the same Mount, though they are represented under different Names. But it is most apparent that a double or treble Name is given to several other places: thus the Salt-Sea, Gen. 14. 3. Numb. 34. 3. the Sea of the Desart, Deut. 3. 19. and the Sea of the Plain, Deut. 4. 49. signify one and the same place, viz. the Sea of Sodom, which is call'd by others the Dead Sea, the Lake Asphaltites, which was caused by the Destruction of Sodom. The Sea or Lake of Chinnereth, Numb. 34. 11. of Genesareth, Luke 5. 1. of Tiberias, John 21. 1. of Galilee, John 6. 1. are but one Lake. Who doubts that Assyria, Chaldea, and Babylon are some∣times promiscuously used for the same Region, and that Mesopotamia; Charan, Padan-Aram are one Country? So Galilee and Decapolis are the same: so are Sichem and Sychar, Gen. 33. 18. John 4. 5. And the like is to be said of Egypt and Sihor, Isa. 23. 3. Thus Places have more Names than one in the Holy Writings: which we ought care∣fully to attend to, lest we run into Mistakes, as

some have done by this Diversity of Names given to the same Place. And this Difference of Names might be observed in other Instances, which are frequent in Gentile Writers, as Sparta and Lacedae∣mon, Troy and Ilium, Thra••ia and Romania, &c.

And this likewise is to be noted, that some Names of the same Place differ but a little, i. e. as to a Letter or two, and no more, as Haran, Gen. 12. 5. and Charran, Acts 7. 2. are the same: so are Sechem, Shechem, and Sychem, Gen. 33. 18. Josh. 20. 7. Acts 7. 16. The same is to be said of Shi∣loah, Isa. 8. 6. Siloah, Neh. 3. 15. Siloam, John 9. 7. Luk. 13. 4. all three the same: as Kidron, 2 Sam. 15. 23. and Cedron, John 18. 1. are the same Brook. So Zarephath, 1 Kings 17. 9. and Sarepta, Luk. 4. 26. are the same Town: Megiddo, 2 Kings 9. 27. and Megiddon, Zech. 12. 11. the same Valley: Zin, Numb. 13. 21. Deut. 32. 51. and Sin, Exod. 16. 1. Numb. 33. 12. the same Wilderness: (though some have thought these two latter words denote diffe∣rent places.) Concerning some things mention'd in Scripture we should distinguish between them, though they differ not much in Writing and Pro∣nunciation, especially when they are of the same Species, as Sardine, Rev. 4. 3. Sardius, the same precious Stone, Rev. 21. 20. but Sardonix is a Stone different from that, Rev. 21. 20. Though some Names differ a little, yet they signify the same thing, as Sycamine, Luk. 17. 6. and Sycamore, Ch. 19. 4. But these are small things, and in which there is no great danger if there should be any mistake, and therefore I will not entertain you any longer with these, but hasten to more important Matter. But having spoken so largely of this First Head, I will be brief in that which followeth.

Notes

• * 1.1

  De bel. Jud. l. 4. c. 18.
• * 1.2

  Grotius, Dr. Lightfoot.
• * 1.3

  Antiqu. l. 2. c. 5.
• * 1.4

  Gen. 10. 11,
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 1. 20. ch. 1••. 〈◊〉〈◊〉. Luke 1. 27. and sev••∣ral other times in the same Evangelist.
• * 1.6

  Matth. 27. 56. Mark 15. 40.
• † 1.7

  Matth. 27. 61.
• * 1.8

  〈◊〉〈◊〉 Solomon, Aben Ezra, &c.
• † 1.9

  Antiqu. l. 8. c. 6.
• * 1.10

  Communi nomine Candacae appellatae sunt. Plin. Nat. Hist. l. 6. c. 29.