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MY LORD,
PErusing this passage in the beginning of Saint Lukes Gospell,—Toa 1.1 write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein thou hast been catechised, or, instructed: it furnished me with some observables, very conducible to my present purpose;
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 vertue. To instance onely in your deceased Ancestors (as cut of the reach of flattery) John your Atavus by his wise∣dome, and valour (the fortunate Generall against the Rebels in the West) founded under God the Nobility of your fami∣ly. Francis your Abavus (whose Hall seemed a Court, Clo∣set, a Chappell, and Gate-house, an Hospitall) shined as a light with his piety in those darker days. William your Pro∣avus, to whom agreed the character of Sergius Paulus,e 1.5 A prudent man, and Deputy of the Countrey, and that an
Island too (though not Cyprus, yet) Ireland; of whose abi∣lities Queen Elizabeth was well assured, when choosing him Pilot of that leaking Land; then toffed with the violent tem∣pest of Rebellion. Francis your 〈◊〉〈◊〉, whose death I would epithete Untimely (not onely for the behoof of his own fa∣mily, but benefit of the whole nation) did not the same autho∣rity, which reproved Saint Peter for calling that commonf 1.6, which he had cleansed, forbid me to term any thing untimely which his Providence hath appointed.
Now, my Lord, upon a review of this your pedegree, I will not be so Pedantick to minde you of a Grammar-instance, to make it true construction in your Honours practise, Mag∣norum haudquaquam indignus avorum; but in Scripture-phrase I request you tog 1.7 Look to the rock whence you are hewn, and the hole of the pit whence you are digged; and doe nothing unworthy of that honourable parentage, whence you are derived.
Far be it from your Honour 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 Gospell, yet in the Book of the Acts (which was written many years after) he calls him onelyh 1.8 Theophi∣lus, without any honourable 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 compli∣ance to the temper of Theophilus, who in his reduced age
grew weary of worldly pompe, more pleased to have the truth of honour fixed within him, then hear the titles thereof fast∣ned upon him: according to the Analogie of the Apostles pre••ept, Let him that hath honour, 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 there∣of; especially in your old age, your soul will grow sensible, that nothing can satisfie 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 Honours most humble servant THO. FULLER.
Waltham Abbey, Iuly 16. 1650.
Here followeth the Map of Mount Libanus.
§ 1. SO much for the Iewel, Palestine it self. Now for the Case thereof, namely the neighbour∣ing Countreys which surrounded it. One∣ly herein the Simile holds not, because Cases serve, as to compass, so to preserve and de∣fend the Jewell; whereas these bordering nations were sworn enemies to oppose and destroy the land and people of Palestine. The most quiet neighbour Iudea 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,
So that the Iews, to finde faithfull 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 non-Latin alphabet 〉 in Greek) whereof great plenty groweth there. Yet seeing it is usuall 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 〉〈 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 humane writers are best pleased with this Greek extraction of Libanus, more conformable to Scripture is the Hebrew Etymology thereof from Whiteness:a 1.9 because the faithfull 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 Sommer at the bottome of one and the same mountain. Excellent the use of this snow in these hot climats the Prophetb 1.10 mentioning it, as most welcome and precious, Will a man leave the snow in Lebanon, wherewith the Tyrians and neighbour∣ing nations used to allay and mixe their wines: so making the Torrid and Frozen Zone to meet in the Temperate, more healthfull for their Constitutions.
§ 4. Lebanon was a place so pleasant, that an Epicure therein might feed all his senses to a surfeit.
No wonder then that Moses made it his earnest request to take this place in his way, to heaven: Ig 1.15 pray thee let me goe over and see the good land, which is beyond Iordan, that goodly mountain and Lebanon. As if his soul more conveniently might take his rise from the top thereof to eternall blisse, and be the better provided to entertain endless happiness, when first he had sipt some drops of the same in delightfull Lebanon, the temporall type thereof.
§ 5. It will perchance be objected against the fertility of this place, that the Propheth 1.16 foretelleth, Is it not yet a very little while, and Lebanon shall be turned into a fruitfull 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 compo∣sed of the concurrence of art and industry with nature; the latter onely takes what nature tenders, without any toile to improve the same, wherein Libanus already did exceed. But now the Prophet foretells (be∣sides this wild and native) an elaborate and artificiall fertility likely to befall this mountain, namely in the speedy and universall alteration of things in Israel, when champian fields for fear should be forsaken, and husbandmen for their security retire with their tillage to mount Le∣banon. Thus much for this fair and fruitfull place full of goodly trees, wild and tame beasts in abundance; and yet when measured by an infinite majesty,i 1.17 Lebanon is not sufficient for him to burn, nor all the beasts there∣of of sufficient for a burnt offering.
§ 6. Having largely praised this place (enough to set all the neigh∣bouring Princes at variance about the propriety thereof) it is now high time to inquire to whom the right thereof did belong. Here we finde an undoubted evidence, that the same by a double title per∣teined 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 Parablek 1.18 And be fenced it, and gathered out the stones thereof. Now although this fen∣cing principally refers to Gods protection over the Iews, yet is it not un∣appliable to the naturall posture of their countrey, hem'd in with mount Libanus on the north. Secondly, if we conceive all Iudea under the no∣tion of a great city, Lebanon was a Commonl 1.19 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 pro∣fit, and wild beasts for their pleasure. However, either with or without the leave of Israel, the* 1.20 Hivites (and* 1.21 Archites, whose city Archa is by Ptole∣my placed hereabouts) made bold to share with them in the commodities of this mountain. Here grew the goodly Cedars, of whose severall kindes, (some bearing fruit without flowers, others bringing flowers without fruit) manner of growing, having streight and clean
bodies to the top, and there a tuft of boughs and leaves, (where should the haire be but on the head?) naturall qualities or supernaturall rather, (because said to be free from corruption, and therefore used to make the statues of the Gods) the Philosopherm 1.22 will give the best account, to whose reports we remit the Reader.
§ 7. Forget we not that humane writers make a division of the mountain, calling the northern ledge thereof Libanus, the southern Anti∣Libanus whereas the Scriptures taking no notice of this distinction, ex∣press both under the generall name of Libanus.
§ 8. And now to climbe this mountain, behold it every where scat∣tered with Solomons workmen, some bearing of burdens, (Better to car∣ry the meanest materiall to the Temple of God, then carve the most cu∣rious pieces for the tower of Babel) some hewing of stones, all busied, either with their hands as labourers, or eyes as overseers. No hole left for idleness to peep in at, but presently she was perceived and punished. I hope without offence, one may wish them God speed, the rather be∣cause n 1.23 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 generall description of Li∣banus we come to survay the severall 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 ino 1.24 Galilee was no part of the Land of Canaan, it being above the power of the Kings of Israel, to alienate any parcell thereof. But though it was unlawfull to take the childrens 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 Countrey, that it little contented King Hiram, who therefore called itp 1.25 Cabul, that is dirty, or displea∣sing. It may seem strange that Solomon, who in other things consulted with his honour 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 forein Prince full consideration, who so freely had furnished him with all necessaries for his building. But
It is some contentment unto us, that though we know not the seve∣rall names, yet ther 1.27 Scripture acquaints us with the exact number of the cities in Cabul-land: being twenty in all, as in our Map, we have recko∣ned them accordingly.
§ 10. But here some will be very much startled, that this land of Cabul should so lately receive this denomination from Hirams displea∣sure, whereas we finde it so called four hundred years before in the book of Ioshua, where the borders of the Tribe of Asher, are thus assigned: they goe out tos 1.28 Cabul on the left hand. To satisfie which seeming difficul∣ty, we must know, that though the book of Ioshua contains matter of far more ancient date,t 1.29 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 Ioshua 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 pen∣ned after Davids reign, because therein Davidsu 1.30 acts were also Chro∣nicled.
§ 11. Mount Libanus is overspread with thea 1.31 buildings of Solomon, whereof some may be conceived the fragments made out of the Rem∣nants and Reversions of the stone and timber left of what was provi∣ded for the Temple. Yea probably some were platformes 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 theb 1.32 pat∣tern in the Mount: but it was not so in the building of the Temple. There∣in, God gave Solomon a large heart, and furnished him with Hiram a skilfull workman: but as for all particular proportions, they were left at large for their wisdomes to contrive. It may therefore with much likelyhood 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 naturall history from the Cedar that growes 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 whichc 1.33 looks towards Damascus was the principal, to which the Nose of the Spouse in the Canticles is compared, for the whiteness, uniformity, and pro∣portionable
largeness thereof, whereby the generousness and animosity of the Church is intimated. Thed 1.34 Philosopher telleth us that a tower-fashi∣oned Nose (round and blunt at the top) is a signe of magnanimity.
§ 12. From this tower we may take the Prospect of all the adjacent countrey: wherein we take no notice of the division of Syria according to humane writers, but confine our selves to Scripture expressions.
Arame 1.35 Rehob, or Beth-Rehoh, so called from a principall City therein, lay south east of mount Libanus. Herein wasf 1.36 Dan the place where A∣braham 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 (thoughg 1.37 Levi is said [vertually] to pay tithes in the loines 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 Iordan, anciently called Dan. And surely springs the issue of nature, are seni∣ours to all cities the result of Art. Here Abraham overtook them, and with three hnndred and odde men conqueredand pursued them (being nu∣merous and flushed with former victorys) toh 1.38 Hobah which is on the left side of Damascus. Thus that army which is but a handfull of men, managed by Gods hand, will work wonders. Hereby Lot recovered his liberty, the King of Sodome his subjects, they their goods; the Auxiliaries ofi 1.39 Aner,k 1.40 Eshcol and Mamre, received their pay out of the spoile, Melchisedec had the tithes, Abraham the honour, and God the glory of the victory.
§ 13. Aram-Maachah, lay southeast of Aram-beth-Rehoh, thel 1.41 King thereof appeared very active (though bringing into the field but a thousandm 1.42 men) in the battell against King David. It seems Ioab the politick Generall reputed these Syrians valiant, who took then 1.43 choicest men of Israel under his own conduct to oppose them, consigning the refuse under Abishai against then 1.44 Ammnoites, presuming they would fly of course, if the other were worsted: as indeed it came to pass. Appen∣dants to this Aram-Maachah were
Adrichomius, and other Authours here make the Land ofs 1.50 Uz where Iob dwelt. I cannot blame any place to be desirous of so pious a man to be an inhabitant therein. But both Iobs friends and foes forbid the situ∣ation of the land of Uz here abouts. His foes the Sabeans, his friends Eli∣phaz 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,t 1.51 watered with the rivers of Abanah and Pharphar. This Abanah in humane writers is called Chrysoroas or golden-streame from the yellowness of his banks and water. Otherwise, as little gold is to be found in his chanell, as at the golden grove in Caermarthen-shire, or at the golden-vale in Hereford∣shire. However Abanah and Pharphar were highly beholden tou 1.52 Naaman, who preferred them before all the waters of Israel; as possibly they might equall, 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 soveraigne Sa∣crament. This river Chrysoroas running northward is afterwards swal∣lowed up in the sandy ground, and there is the visible end thereof. So that Solomons rule, All rivers run into thew 1.53 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 finde 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 Iudea, if any demand why Paul should straggle so far from his own Countrey, hear his own answer, Being exceedinglyx 1.54 mad against them, I persecuted them even unto strange cities: and it is reason enough for the actions of blind zeale, that they are the actions of blind zeale. Besides, it seems the high Priests at Ierusalem had a kind of Ecclesiasticall jurisdiction over the Iews in all places. Some seeming contradiction, but on serious thoughts easily reconciled, appears in the history of Saint Pauls travells.
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.
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 Abrahams Steward, onely because he is styledy 1.55 Eliezer of Damascus: But if so, then signall was the piety of Eliezer who preferred rather to live a servant in Abrahams good family, then to rule as a Lord in a great city of his own building. Various was the success and fortune of Damascus un∣der severall Lords, and we will onely instance in such as are mentioned in Scripture.
In the new Testament we finde it in subjection to the Roman Empe∣rour, under whome 1.61 Aretas was King, a persecuter of Saint Paul.
§ 17. Wonder not that the Roman Emperours ruling over the world, should suffer some Kings to reign under them: which was their con∣stant practise, 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. Se∣condly, when any distastfull project was set on foot, the Emperours used these Kings to promote it: so casting the odium upon them, which themselves declined, while suchf 1.62 Kings (usually by their immediate de∣pendence) durst not displease, but doe whatsoever the Emperours en∣joined them. Thirdly, it conduced to the state of their Empire to have Kings homagers thereunto. It is but a Farme (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 Imperiall glory amongst the Romans to have even Kings to hold
their Scepters and Crowns, by deputation under it, as Herod in Iudea, Deiotarus in Galatia, our Lucius in Britain, and this Aretas King of Da∣mascus.
§ 18. Under him Saint Paul had a miraculous deliverance, though both Prince and people plotted his destruction, andg 1.63 watched the gates day and night that they might kill him. But what saith the Psalmist? Excepth 1.64 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 publick buildings of Damascus, the house of Rimmon was most remarkable; It troubled the tender Conscience of converted Naaman,i 1.65 when his Master went up to worship there, that he had so often bowed to that Idoll: so an excellentk 1.66 Critick proves the words to be read, relating not to his future but former actions. Wherefore the Prophets answer, Goe in peace, is not a toleration of his Idolatry for the time to come, but an absolution from his former faults, upon Naamans free confession and serious sorrow for the same. They shew also in this city the house or rather hole whereinl 1.67 Ananias (Saint Pauls ghost∣ly- father) dwelt or lurked, being a Cellar under ground, to which pil∣grimes descend by many staires, who have so filled the walls thereof by m 1.68 writing their names therein, that Reader there is no room left to re∣gister thy name if going thither.
§ 20. Modern Damascus is a beautifull city. The first, Damask-rose had its root here, and name hence. So all Damask silk, Linen, poul∣der and plumbes called Damascens.n 1.69 Two things at this day are most re∣markeable amongst the inhabitants: There are no Lawyers amongst them, no Advocates or Sollicitors 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 hindred from the great work he had in hand. I indeed perceive that so pleasant a sub∣ject hath too long retarded my pen, almost forgetfull to goe 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 dazle their enemies eyes with the splendor of their armes; 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, killingo 1.70 Shobach his Captain, as for∣merly
he hadp 1.71 defeated him and stript him of much rich spoile. 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 sphear; and where Riot, and Luxury abused by man, was converted into well grounded bounty, as bestowed on Gods service. Here David houghed the horses of Hada∣dezar, and onely reserved an hundredq 1.72 chariots of them as a Trophee of triumph to be used for state at publick 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 wilfully casting such a power of horse out of his hand, which managed with a proportionable infantry, might have given Law to all the east Countrey. 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 mans heart (how hard it was to have much humane strength, and not to have confidence in it) did it to wean his subjects from the arme 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 equivocall generation begotten betwixt men and horses, but such atchieved onely by mans prowess, instrumentall to get, and Gods providence, the principall to give them. Yea David might seem to have houghed all the horses in the world, with that his short, but sharp sentence, Ar 1.73 horse is but a vaine 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 spoile Gods 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 shew that the Pagans pride, was Israels 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 practised bys 1.74 Ioshua in the like case. And indeed multiplying of horses wast 1.75 forbidden the Kings of Israel. But after Davids days the Militia was much altered and managed by horse; by the way, Absalom was the first Israelite, whom we finde 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 hin∣dred more, then the other helped him; and generally the Israelites were more prosperous before their use of horses, then ever after; Their suc∣cess 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,u 1.76 Beta, and Berothat,w 1.77 elsewhere called Tibhah and Chun. Here (not to say that Beta and Tibhah by Meta∣thesis are the same) it is no newes for cities standing in the confines of severall kingdomes, and the juncture of severall languages to have dou∣ble names. What the English-man calls Glocester and Worcester, the Welsh-men tearmx 1.78 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 brassy 1.79 to King David (Gods receiver generall for that purpose) for the building of the Temple. But Zobah which gave the name to this Countrey is generally conceived at this day to be called Aleppo, (though some Iews inhabiting therein count it anciently the city of Sepharvaim) from Alep which signifiesz 1.80 milke 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 doe 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; Caldea 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 it self. But alass, 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 for∣mer riot and present wretchedness) so small comfort can accrew un∣to 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 be∣cause, as Shimei confined by Solomon to Ierusalem suffered justly as an offen∣der for gadding toa 1.81 Gath: so Palestine with the neighbouring countreys being the proper subject of our discourse, we shall be taken trespassers, if found wandering beyond the bounds thereof. However I hope without offence 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 inha∣bited by the Hamathites, descended from the eleventh and youngest Son of Canaanb 1.82 the Son of Cham, of whom largely before. In the days of David Toi was King of this Countrey, who being at war with Hadadezar, and hearing how the Israelites had defeated him, sentc 1.83 Ioram his Son to King David with presents in his hand and complements in his mouth,
to congratulate his victory. Long after Salmaneser subdued this coun∣trey and extinguished the royall race; witness that brag: Where is the King of Hamathd 1.84 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 valour, as the Syrian wickedness which cast these Kings out of their countrey. Riblah was a prime city in this land, where Nebuchadnezzar caused the eyes of* 1.85 Zedekiah to be bored out. Some conceive this done in the land of Nephtali, others with more like∣lihood 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 Ierusalem, it is more probable to be the place, as more for Nebuchadnezzars ease and Zedekiahs anguish: it adding to the conquerours state to fetch the cap∣tive furthest from his own countrey.
§ 27. Hamah the city which gave the name to this countrey, was af∣terwards called Antiochia. Seven and twenty cities are said to be of the same name. For severall 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 Fa∣vorites. But it matters not how many younger brethren there be of the same family, as long as our Antioch is the heire, and though not in age, in honour to be preferred before all the rest. Here the professor of the Go∣spell formerly termed Beleevers for their faith, sometimes Brethren for their love, Saints for their holinesse, Disciples for their knowledg, were for all these first callede 1.86 Christians. Probably when many of all nations be∣leeved, the name Christian was given them, to bury the difference be∣twixt Iews and Gentiles (thus England and Scotland happily joined in great Britain) which two names though remaining afterwards, were used as terms of civill 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 it self was christened? But this Antioch hath still more to brag of: The Chair of Saint Peter, where∣in he sate Patriarch many years before his removeall to Rome: and there∣fore 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 honoured at Antioch, murdered at Rome. And why should that City receive most credit by him, which used most cruelty unto him? But let Ecclesiasticall Heralds deduce the pedegree, and martiall the pre∣cedency of these Churches, we will onely adde, that this Pharisaicall 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 perversness in mens hearts was the cause, that so many famous con∣tentions happened in this city of Antioch. Here it was, that some com∣ming
down from Iudea, maintained the necessity off 1.87 circumcision, and the legall ceremonies, endevouring to set up a religion (like those monsters in Africa, begotten betwixt severall kindes, partaking of both, perfect in neither, but defective in their very redundancy) a ••edley mongrel betwixt Judaisme and Christianity. This occasioned the calling of the first great Councell in Ierusalem, which in fine concluded that this legall Yoke was not to be laid on the neck of Christians. Here Peter being guilty (it is the expression ofg 1.88 Erasmus) of superstitious dissimulation, with his ex∣ample (oh the impulsive power of great mens Precedents!) brought h 1.89 Barnabas into the same fault: for which Saint Paul presently and pub∣lickly reproved him. But we will not widen the wounds in good mens memories, rather commending to posterity, the holy zeale of Saint Paul in seasonable giving, the humble piety of Saint Peter in pati∣ent taking so sharp a reproof.
§ 29. But the greatest contention happening here, was that Paroxysme betwixt Paul and Barnabas, the one as earnestly refusing, as the other desiring the company of Iohn Mark to goe along with them. In which contest, Paul is generally conceived to have most reason, Ba••nabas most passion on his side, because
But we must admire Gods wisdome in mans weakness, sanctifying this discord to his glory. For whilest Paul and Barnabas were newly converted, and their company needfull for mutuall assistance each to o∣ther, their persons and affections were united together: but now grown strong in grace, and able singly to subsist, God suffered this un∣happy difference to sever them. Whereby the Gospell encreased, 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 Flockes, two shepheards, 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 m 1.93 Antioch, was the last of the seven Deacons, and the first founder of an
heresie (which God professeth himself ton 1.94 hate) from him called the Nicolaitans. For this* 1.95 Nicolas is reported to have had a beautifull woman to his wife, and being taxed for being causlesly jealous of her, to vindi∣cate 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 spirituall proportion be accounted mysticall Nicolaitans.
§ 31. There was also belonging to Antioch (pardon a little digressi∣on) a delicious suburb called Daphne, where Apollo Daphneus was adored. Now (some three hundred sixty years after Christ) Iulian the Apostate, the professed enemy to piety, sacrificed hereto this Devill-God, who used to be very talkative in giving of Oracles, but lately was grown very mute. And being demanded the reason of his suddain silence answered (forsooth) it was because the body of Babylas (martyred under Decius the Empe∣rour) was buried near his Temple, the vertue whereof stopped his wind-pipe. Hereupon a conceit was taken that other Martyrs bones might be found upon triall as terrible to the devill, which gave theo 1.96 first occasion to the enshrining, worshipping, and circumgestation of the Reliques of Saints. See how Satan (much delighted in his apish Parallels of divine service) was ambitious, that a dominative point of Antichristianisme should have its originall 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 havep 1.97 sailed to Antioch) much obstructed with sand, and more profitable for good Eeles there taken, then any other commodity, and the few buildings remain∣ing miserably ruinous. But seeing silkes, 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 stuffe, even costly mar∣ble curiously polished.
§ 32. Leaving Antioch we come to Seleucia seated on the sea side, a Port once graced with Saintq 1.98 Pauls presence: whence they sailed into Cyprus lying over against it. This Island is so called from Cypress trees growing there in abundance, which a greatr 1.99 Critick conceives to be that Gophers 1.100 wood, whereof the Arke of Noah was made, and boldly af∣firmes that setting aside the adventitious termination, CUPAR and GOPHER are effectually the same in Hebrew. Frequent the use of Cypress-boughs in Funeralls, whereof thet 1.101 reason is rendred, because that tree cut down sprouts no more, as no naturall hope of a dead corps reviving.u 1.102 Coffins also were generally made of Cypress even amongst the heathen, in memoriall, asw 1.103 one will have it, of the deluge, and man∣kinde buried quick many moneths in the Cypress ark. The distance
of Cyprus from the continent cannot be great, if it be true whatx 1.104 Pliny reports, that whole heards of Deer used to swim over thither (senting, though not seeing land) the formost like an adventurous Captain valiantly con∣ducting them; and then in order one so lying on another, that the leaders hanch was the followers pillow to rest his head upon. Most fruit∣full was this Island, affording all things both for pleasure and luxury, and therefore Venus worshipped for chief Deity therein. The women of this countrey 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, whilest States∣men take speciall notice of Solon the lawgiver, Philosophers of Zeno the Stoick, Poets of As••tepiades first authour of those verses from him so called, it will be fittest for us to observey 1.105 Mnason an old Disciple; hoste to Saint Paul, Sergiusz 1.106 Paulus deputy of this Island, a prudent man, Saint Pauls Convert; and Barnabas here born a Iew-Levit-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 covetous∣ness, and distrust of divine providence in Barnabas to be a landeda 1.107 Levite, because that Tribe had no inheritance given them; The Lord of Israel was theirb 1.108 inheritance: Let such know, that constitution was onely tempora∣ry and locall, to last no longer, then whilest the Iews 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) soldc 1.109 his possessions; and tendered the price thereof at the feet of the Apostles. Such practises were sincere∣ly performed in the primitivetimes, superstitiously imitated with opi∣nion 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 appro∣priate a part of their goods to good uses. We finde Saint Paul, preaching in two cities in Cyprus;d 1.110 Salamis, where there was a Synagogue of the Iews, and Paphos (where Venus was worshipped, thence surnamed Paphia, and) where Elymas, the sorcerer was struck blind, for opposing Saint Paul.* 1.111 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 mixt name speakes its middle situation betwixt Syria and Phenice, so that if those two countrys should fall out, no fitter umpire to arbitrate their difference then Syrophoeni••ia, participating of, and therefore presu∣med impartiall to both. Of thise 1.112 Countrey was that bold begger, 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 mediatours interceding for her repulse) deep silence and afterwards disdainful denial of Christ himself, would not de∣sist (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 Saviour. The bounds of Syrophoenicia are variously assigned, the princi∣pall cities whereof are Laodicea, different from that, to which Saint Iohn wrote, and whosel 1.113 lukewarm temper made health it self sick thereof.
§ 35. Next we finde on the sea the city of Gebal•• (in Ptolemy and Strabo Gabala) and the Inhabitants therein and thereabouts, termed Giblites in m 1.114 Scripture. These led the Van in the grand conspiracy against Israel, n 1.115 Gebal and Ammon and Amalek, the Philistims with the inhabitants of Tyre, Asher also &c. But Solomon taught their hands another lesson, not to fight against Gods people, but to help to finish hiso 1.116 Temple. At the Coronation of Tyre the Queen-Mart of the world, (so largely de∣scribed by Ezekiel, where all neighbouring Cities as in Grand-Sergeantry, held their places, by some speciall attendance about her) the Ancients of Gebal, and the wisemen thereof were herp 1.117 calkers, to stop the leakes and chinks in her ships, so cunning were the Giblites in that imployment. Yet all their curiosity in this kind, could not keep out the deluge of divine anger, from entring 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 reverendq 1.118 Beza, was the Eunuch baptized by Philip, therein making an unexcusable mistake. For except the Eunuch in his travell went (like the Sun onr 1.119 Abaz his dial) backwards, it was impossible for him going to Gaza, and so into Aethiopia his own countrey, once to come near this river, lying far north quite the contrary way. Had Beza (in stead of the Eunuch baptized) placed the Emperour Barbarossa drowned here, it had born better proportion to truth. However from this learned mans 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 An∣taradus, 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, froms 1.120 Arvad the ninth son of Canaan, even till after the time of our Saviour. The city is seated in an Island seven furlongs in compass, and twenty distant from the Continent, being all a maint 1.121 rock (industry and ingenuity will make wealth grow on a bare stone) wa∣tered in peace from the main land, in war with an engine (consult with ouru 1.122 Author for the forme 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 souldiers, The men ofw 1.123 Arvad with thine army were upon the walls round about; by water, as failers▪ The in∣habitants of Arvad were thy mariners: which sufficiently speaks their dexteri∣ty in either Element.
§ 38. Next the men of Arvad the Prophet mentioneth thex 1.124 Gamma∣dims (the joint naming them probably insinuates the vicinity of their habitation) which were in the Tower of Tyre as a garison to defend them. By Gammadims some understand Pygmies of a Cubit-high (equall to the standard of Ehudsy 1.125 dagger) because, Gamad signifies a cubit in the He∣brew tongue. But how ill doth this measure agree with martiall men? except any will say, that as the Iebusites, in a proud confidence of the na∣turall strength of mount Sion, placed thez 1.126 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 ofa 1.127 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, andb 1.128 Elbow-lane in London receive names from the same fashion. And seeing Cornish-men are so called from the forme of their Countrey, dwelling in a land which by degrees is contracted or nar∣rowed into the likeness of an horn; why not Gammadims Cubit-men from the similitude of their countrey in the situation thereof? Here to fortifie his conjecture Tremellius produceth a place inc 1.129 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. How∣ever for quietness sake, may the Reader be contented, to suffer them to remain there in our Map, if not as dwellers, onely as sojourners, untill such time as learned men shall provide a more proper place for them.
§ 39. And now on a suddain we are fallen unawares against our pro∣pounded order, on Phoenicia, of the name and nature of which countrey formerly in the Tribe of Asher. The chief havens therein were Tripolis; so called, sayd 1.130 some, because it hath been thrice build; by others, because e 1.131 three Cities (Tyre, Sidon, and Aradus) concurred to the building thereof. Next is the promontory called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Gods face, which no whit afrighted the Pirates, and sea-robbers (who had a Castle hard by, calledf 1.132 Castellum praedonum) from their mischievous cruelty. Botrus succeeds, whose name signifieth a bunch of grapes, either from plenty of wine grow∣ing 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 toge∣ther. Byblus the birth-place of Philo commonly surnamed Byblius, Barutis, anciently a good haven, now decayed. Adonius, so called from the mini∣on of Venus worshipped hereabouts, and Licus are the chief rivers in this countrey: (having many other smaller brooks) and Climax the moun∣tain of most note, whose figure like that figure in Rhetorick ascends like a staire-case by degrees.
§40. Coelosyria is onely 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. One∣ly to cover the nakedness of our map, we mention four modern villages under the command of the Turkes, where, and whereg 1.133 alone the Syriack 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 errours 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 in stead 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 onely that we have set the modern stages or Innes (we must have all wares in our pack, not knowing what kind of chapmen we shall light on) betwixt Aleppo and Damascus, and so for∣wards to Ierusalem. Amongst these Canes or Turkish Innes, Marra and Cote∣fey are most beautifull; the latter, little inferiour to the old Exchange in London; built by a Bashaw (ô let not Christians confound, whilest Turkes found places, for publick use) for the benefit of travellers, being both a Castell for their protection, and a Colledge for their provision: Where on the founders cost sufficient food is afforded both them and their cat∣tell. As for some Christian travellers whoh 1.134 scorned to feed there∣on, it seems that either they were not soundly hungry, or were not of the solid judgment of Eliah, who surely would have taken meate from the hands of Turkes, who refused not flesh from the beakes ofi 1.135 Ravens.
Here the Map of Midian, Moab, Ammon, Edom, is to be inserted.
§ 1. BEfore we come to the particular description of the Countreys, something for satisfaction; why Midian first, and why Midian and Moab together. In giving Midian the Precedency, we observe se∣niority, he being extracted from Abraham the uncle, by Keturah his wife, whilest Moab came from Lot the nephew, by his own daughter. As for putting them toge∣ther, we are loath to confess our poverty, that lack of larger instructions to furnish forth severall Maps, was any cause of our conjoining them together. The main motive is not onely the vicinity of their habitation, but also correspondency of severall atchievements betwixt them, which makes them often coupled together in Scripture. Thusa 1.136 Hadad King of Edom smote Midian in the field of Moab. The Elders of Moab andb 1.137 the El∣ders of Midian were jointly imployed to fetch Balaam. Thec 1.138 daughters of Moab and the daughters of Midian enticed the Israelites to whoredome 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 su∣perstitions) where Iethro 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 thed 1.139 new Testament. But though in some cases we con∣fess that the difference of a letter, may make more then a literall diffe∣rence, yet here it is not enough to make a reall distinction: seeing He∣brew words made Greek often suffer greatermutations then of a vowell, Midian into Madian. Others are startled, because the Midianites aree 1.140 some∣times 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 de∣scended from Abraham were denominated by the genericall name of Ishmaelites.
§ 3. It is as difficult precisely to define the bounds, as impossible compleatly to describe the Countrey of Midian. For besides the mixture and conjunction (not to say confusion) of these eastern people, interfe∣ring 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 houres, 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 wandring, and rudeness of their roving abroad, they will admire as much at the stilness of our station, and dulness of our constant dwelling in one place. And no doubt they observed a method in their removalls, as there is a regu∣larity as well in the motion of the Planets, as of the fixed Stars.
§ 4. For the generall 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.f 1.141 Some place them more south, hard by the Dead-sea, but therein surely mistake. For wheng 1.142 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 falshoods.
§ 5. But first we doe behold those castles; and cities of Midian all on a bright fire,h 1.143 burnt by Eleazer and the twelve thousand Israelites (where∣of noi 1.144 one man slain in the action) wherein they killed all the males of that countrey 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 ofk 1.145 man, though he had escaped that of thel 1.146 Angell. Some may think strange, that the Israelites having conquered this countrey possessed not themselves and their heirs thereof. Let such know, first, that this sandy land was barren it self, whose best fruitfulness consisted onely in the largeness thereof: Secondly, God in∣tended an entire territory to his own people, whereas this stragling Countrey was hardly kept, though easily conquered: Thirdly, the Midianites were of the halfe bloud with the Israelites, descended from A∣braham, and therefore God would not have them disinherit their kinsmen of their possessions.
§6. If we goe out of their cities to take free aire in their countrey, 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 Prophetm 1.147) 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 apparell, and gorgeous ac∣coutrements. For if their Camels woren 1.148 Collers of gold about their necks, how rich may their riders be presumed to be in pearles, and pre∣cious stone?
§ 7. Another great part of their wealth consisted in their cattell, a∣mongst which we must take speciall notice of theiro 1.149 Dromedaries, seeing the most or best of this kind were bredhereabouts. A Dromedary is a dwarf∣camell, nature recompensing his smalness 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 Camell having more) the naturall saddle for his Rider to mount upon, generally more used for travell 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 perseve∣rance, not fleet by fits, at the first; but holding out a constant and equall tenour in travelling: so in another regard, it may pass for the emblem of hypocrisie, pretending to both symptomes of a clean beast, really chew∣ing the cud, and seemingly cleaving the hoof, but onely on the out side, whereasp 1.150 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 fatall blow was given to the Midianites, that the Textq 1.151 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 r 1.152 Midianites (save with relation to the former defeate) which leads us to this conjecture, that the remains of that nation, which escaped that dismall overthrow, shrowded 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 bes 1.153 wild men, Whose hands were against every man, and every mans 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 ant 1.154 hundred thousand of them were taken captives, and those Tribes dwelt in their tents even unto the riveru 1.155 Euphrates. Conceive it in a cursory condition, onely grazing their cattell during the season, which amounted not to a constant and settled habitation.
§ 10. The Ishmaelites were descended from Ishmael, otherwhiles cal∣led Hagarens, wherein the difference not great; their former name be∣ing
fetched from their Father, the latter (but one degree further) from Hagar, their grandmother. Of this Ishmael it was foretold, first that he should dwellw 1.156 (as also he didx 1.157 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 neighbours, but should justifie and avouch his Right in o∣pen habitations, daring and defying all pretenders to his possessions. Secondly, it is said he should bey 1.158 Onager homo or a wild-ass-man; in which similitude (the holy Spirit not using casuall 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 finde arrows in the sandy ground where they goe, wherein if hunted they doe bestirre themselves with flinging the gravell behind them, that therewith they pierce the breasts, yea sometimesz 1.159 split the heads of such as pursue them: as the Ishmaelites excellent archers laid about them with their ar∣rows to kill and slay such as opposed them.
§ 11. Large were the bounds alotted to Ishmael, and divine provi∣dence which staked them down within certain limits, allowed them a very long teddar, Theya 1.160 dwelt from Havilah unto Shur, that is from before Egypt till as thou goest towards Assyria: a spong of ground somewhat nigh a thou∣sand 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 Isaacs was worth a stride of Ishmaels possession. However, in relation to Ishmaels posterity that Prophecy, he shall dwell in the presence of his brethren, admits also of this interpretation, that the land alotted 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, Midia∣nites descended of his half brother by Keturah, and Egyptians his near kins∣men both by his wife and mother.
§ 12. In this large countrey did dwell the twelveb 1.161 sons of Ishmael, which I may call the twelve tribes of the Ishmaelites.
A learnedc 1.162 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 bottome for any to build with certainty thereupon. Sooner shall Chy∣mists fixe quick-silver, then Geographers place these people in a setled habi∣tation. Indeed mention is made of somed 1.163 Townes and Castles (no cities) they had, (perchance some strength to retire to) but generallye 1.164 Saint Hierome 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 apparell; so we may present the Ishmaelites (besides a bow at their backs) with a staffe in their hands, to intimate their ambulatory and ever-moving condition. Here we may remember how Hagar being with child with Ishmael, wasf 1.165 found by the Angell 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 Countrey. 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 hisa 1.166 drunkenness; after which act, no more mention of Lot or what befel him in the history of the Bible: (drunkenness makes men to forget and to be forgotten, drown∣ing their memories in neglect and obscurity): onely after this, the new Testament epithets himb 1.167 Righteous Lot. That Spirit of meekness na∣ming good men, not from the obliquity of some acts, but habituall inte∣grity of their hearts. Yea, for love to Lot God granted many great fa∣vours to the Moabites, assisting them to conquer the Giantsc 1.168 Emims, and peaceably possessing them of their Countrey, with specialld 1.169 command to the Israelites not to disturb or molest them in this enjoiment thereof.
§ 14. Yet the Moabites ill requited Israels kindness unto them. That falling out which was first begun betwixt the servants, ande 1.170 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 servedf 1.171 eighteen years. Note by the way, that under the Judges all the heathen which bordered on Israel (Edom almost onely excepted, the cause whereof hereafter)g 1.172 Aramites,h 1.173 Ammonites,i 1.174 Midianites,k 1.175 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 favour 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 Iews, but I spare them for good Ruth, their Countreywomans sake; who, when all her sister Orpha's complemen∣tall Religion came off with a kiss,l 1.176 persevered to wait on Marah her mo∣ther-in-law (form 1.177 so she desired to be called) into the land of Canaan.
§ 15. But because the Moabites could not be perswaded to love, David was the first who forced them to fear the Kings of Israel;n 1.178 Moab is my washpot, that is, one condemned to servile imployments: yea such was
Davids absolute command over this countrey, that heo 1.179 measured the Mo∣abites 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 Davids Father and Mother,p 1.180 whom he had left there for protection whilst Saul persecuted him.
§ 16. If any object, this Act of David was a breach of Godsq 1.181 com∣mand, Distresse not the Moabites, neither contend with them in battell, it is an∣swered,
After the defection of the ten Tribes from the house of David, Moab re∣mained tributary to the Kings of Israel till the death of wicked but vali∣ant Ahab. After which time, Moabr 1.182 rebelled, and thoughs 1.183 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 peoples industry following Natures guidance to their own profit, principally imployed it to that use. Yea Mesha their King is tearmed at 1.184 sheep-master. Husbandry doth no more eclipse the resplendent beams of Majesty, then the oile in the Lamp hindreth the bright shining thereof. Guess the greatness of the Grist by the Toll, the multitude of Moabs flocks from the Tribute he rendered to the Kings of Israel, au 1.185 hundred thousand Lambs, and a hundred thousand Rams with the wooll.
§ 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.
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,x 1.187 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 hisy 1.188 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 Iannes and Iambres the ••gyptian en∣chanters, the Chaldee Paraphrase shall never perswade 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 toz 1.189 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 inferiour note. But as many mean men living obscurely, so that the world takes no notice of them, if surprized by some unusuall and strange mortality, become remarka∣ble 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 onely famous in holy writ, for their strange ruine and destruction, by the Prophet sadly foretold, and therefore cer∣tainly accomplished. Such areb 1.190 Misgab, Horonaim, Luhith, Baith, Eglaim, Ber-elim, Holon, Kirioth, Kirherez andc 1.191 Madmen. The last as I conceive is note-worthy, not for its own merit, but others mistake. For in the Bi∣bles, and those numerous, printed Anno Dom. 1625. the verse in Ieremy is thus rendered, O Maiden the sword shall pursue thee; where the Corrector of the Press conceiving it incongruous to join Thee a singular pronoune, with Madmen (which he mistook for an appellative, no proper name) ran himself upon that dangerous errour.
§ 21. But Kirharasheth seems the Metropolis of Moab. Near to this three Kings, Iehoram of Iudah, Iehosaphat of Israel, and the nameless King∣deputy of Edom, marched on a designe to chastise Mesha the rebellious King of Moab into subjection. But wandring in the wilderness of Edom they encountred a worse enemy, Thirst it self, wherewith all of them were ready to saint. But happily it happened that Elisha,d 1.192 who powred water on the hands of Eliah, by the same Element seasonably refreshed the
hearts of the distressed armies, respecting Iehosaphat for his own good∣ness, the other two Kings for his company. How many generall bene∣fits doe 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 onely water, but victory (heavens favours goe 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 di∣stance appearinge 1.193 red unto them, (guilded with the beames of the Sun) concluded it to be bloud, 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 suddain not capable to suspect a miracle. Hereupon the word is given,f 1.194 Moab to the spo••le, which in some sense was true, that is, not to take but become the spoile of others. For the tents they assaulted, being lined with armed men, quickly overcame them. And it is worth our observing, that this victo∣ry was bestowed on Iehosaphat (my eyes are onely on him, on whom alone theg 1.195 looks of Elisha reflected) just in the morning when theh 1.196 Meat∣offering was offered, as procured by the Propitiatory virtue thereof; all fa∣vours being conferred in and for the merits of Christ the truth of all sacrifices.
§ 23. God gave, man used this conquest. Improving their success, theyi 1.197 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 Gods expressk 1.198 command; but none could better dispense with the Law, then the lawgiver, who in detestation of the rebellion of Moab against Israell 1.199 enjoined this severity. Onely the City of Kirharash∣eth was left, and that they besieged, untill the King of Moab therein took and sacrificed his eldest Son,* 1.200 who was to succeed him: either out of a bad imitation of Iephthah; (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 souldiers on any desperate adventure. Hereupon the foresaid three Kings surcea∣sed their siege: either out of policy, perceiving the same desperate, and unlikely to prevaile; or out of a royall sympathy, that it was revenge e∣nough to distress, though not destroy a King or (which is most proba∣ble) out of a religious horrour (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 accessary thereunto, by giving the occasion there∣of: whatsoever was the cause, home they returned, content with the spoiling, without the finall conquering of the Countrey.
§ 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 setled on theirm 1.201 less, because not emptied from vessell to vessell, neither carried in∣to captivity (whilest poor Israel was posted from Canaan to Egypt, from Egypt to Canaan, from Canaan to Babylon, from Babylon to Canaan, back∣ward, and forward) God therefore threatneth, because they had not been emptied from their vessell, ton 1.202 break them in their vessell, and foretelleth that Moab should be madeo 1.203 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 affli∣ction in youth, is a certain prognostick of finall confusion in old age. So much for Moab, leaving it to learned men to dispute, what is intended by thep 1.204 restauration of Moab foretold in the latter days; as also let them enquire whether that passage inq 1.205 Daniel, that after a generall 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 devill 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 cir∣cular countrey extending about sixty miles every way. The ancient inhabitants hereof were the Giantsr 1.206 Zamz••mmims. These were conquered and cast out by the Ammonites, who afterwards dwelt in their countrey, being a fruitfull land, and too good for these Ammonites that bare an inveterate malice to the people of Israel, manifested in many particulars.
And although David and some other Kings, amongst whom Uzziah most remarkeable, forced the Ammonites to give themz 1.214 gifts; yet we may justly beleeve the same were presented rather with their hands then their hearts, bearing a cordiall grudge against Israel.
§ 26. Rabbah was the Metropolis of Ammon, called in Scripture the tity of waters,a 1.215 because low and plashy in its situation, conducing much
to the strength thereof, rendering all undermining of it uneffectuall. 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 unconstant, and when they get a head implacable, neither speaking nor hearing reason; both usefull servants, but intolera∣ble Masters. Here the Iron-bed of Og was preserved for a Relick, being b 1.216 nine cubits high and four broad. Now though Alexanders souldiers are said to have left shields in India, far greater then those which they did or could weare in war, onely to possess posterity with a false opini∣on 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 Ioab, to revenge Hanun King of the Ammonites his despitefull usage of Davids Ambassadours. Here Uriah engaged in battell was killed, though not conquered, by the treacherous retreat of* 1.217 his own countreymen. What a deal of doe was here to bring one innocent man to his grave? Davids wicked designe, Ioabs unwor∣thy compliance, Ammons open force, Israels secret fraud, and yet all too little, had not Uriah's own credulous simplicity, unspotted loyalty, un∣daunted courage rather to die then to fly, concurred to hasten his own destruction. Afterwards Ioab having brought the city to terms of yeeld∣ing, politickly sends for David solemnly to take his place, to decline all envy from himself, and invest all honour on his Soveraign. Here the glorious Crown of this kingdome was taken, and set on Davidsc 1.218 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 wered 1.219 put under saws, and under har∣rows of Iron, and under axes of Iron, and made to passe through the brick kilne. See here Davids patience provoked into fury. And was it not just that they who would not civilly, like men, use Davids* 1.220 Ambassadours, should by Davids men be barbarously used, like beasts, in slavish imployments?
§ 28. The most populous part of the Kingdome of Ammon lay be∣twixt Aroer and Minnith, containing no fewer then twenty Cities, (so ma∣ny represented in our Map) and had I found their names in Scripture, I had imparted them to the Reader. All thesee 1.221 cities were smote by Iephthah that most valiant Judge of Israel. For he passed over to the enemy to fight with them, other Judges onely expelling them out of Israel, and pursuing them to their own countrey. An action of very much prowess in Iephthah to rowze those wild beasts in their own den, and no less po∣licy, preventing the spoiling of his native soil, and translating the Seat
of the war into the land of a forein so. Here if any demand how the wheat of Minnith comes to be reckoned by thef 1.222 Prophet, amongst the staple commodities of the land of Iudah, wherewith she bartered with Tyre, when Minnith wasg 1.223 undoubtedly a city of the Ammonites; it is answered. 1 This fine wheat might first be denominated from Minnith as origi∣nally growing there, though afterwards as good and more of that kind grew generally in Iudea. Thus some flowers, and fruits, Province-Roses, Burgamo peares &c. are as full and fair in other countreys 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 re∣fined 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 a∣way 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 theh 1.224 Prophet; Hath Israel no sons? Hath he no heire? 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 kingdome, before that Sihon King of the Amorites took that land away from them, whereof largely before in the description of Gad. If any aske me what became of the Ammonites in after ages; I answer with David, hei 1.225 passed away, and loe he was not, yea I* 1.226 sought him, but he could not be found. Yea the less there ap∣pears of Ammon, the more there appears of Gods justice, and di∣vine truth, foretold by the mouth ofk 1.227 Ezekiel, I will cut thee off from the people, and will cause thee to perish out of the countreys.
§ 30. Esau eldest Son of Isaac was red and hairy at his birth; the one shewing his irefull nature, the other his hardy constitution. He was highly beloved of his Father (whilest Iacob was Gods and his Mothers darling) chiefly for providing himl 1.228 Venison: a consideration beneath so good a man, and for which Isaac smarted afterwards, sawcing each morsell of his Sons venison in his own teares, caused by Esaus unhap∣pym 1.229 matches, and undutifull 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 bro∣ther Iacob forn 1.230 red pottage, red being Edom in Hebrew. I confess many flaws may be found in this bargain and sale, as namely,
Wherefore it is safest to turn all our excusing of Iacob into our admi∣ring of Gods wisdome, who makes mens crooked actions to tend in a streight line to his own glory. And yet we must not forget, that even after Esau had satisfied himself with food, the text saith, Thuso 1.231 Esau despised his birthright. It seems thereby, that what his hast and hunger had conveyed his profaneness did deliberately confirme, and by that his neglect and contempt, he acknowledged a Fine, cutting off his heires from any recovery thereof. Indeed afterwards Esau made it a main matter ofp 1.232 quarrell with his brother, but never a matter of conscience in himself. But enough hereof: onely I will adde the crossing of the common rule, Caveat ven∣ditor, let here the seller beware, for God took Esau at his word, and accor∣dingly deprived him of his birthright.
§ 31. But Esau set a greater valuation on his Blessing, wherein be∣ing prevented by Iacob, he sought it with teares, though they were not a kindely showre of repentance, but onely some heate drops of anger and in∣dignation, not so much grieved that he had lost, as vexed that Iacob had gotten the Blessing. At last his importunity got from his Father a Blessing though not the blessing, the severall clauses whereof we are seriously to consider, because thereon dependeth the right understanding of the con∣ditions of the people and countrey of Edom, which we are now to de∣scribe.
Beholdq 1.233 thy dwelling shall be the fatnesse 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 ins 1.234 Iacobs and Esau's blessing! In the former it signified Gods favour 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, tempo∣rall terrestriall fertility allowed to this mountainous land of Edom, whose lean hils were larded with many fruitfull vallies interposed. Heathen Authors confesse no less;
Dulce nemus florentist 1.235 Idumes. The fair grove of flourishing Idumea. Quicquid nobile Ponticis nucetis Foecundis cadit aut jugisu 1.236 Idumes. What ever noble worth destils On Pontus nut-trees, or what fils The fruitfull Idumean Hils.
However, divine providence seems to have suited the Countreys to the conditions of Isaacs children, giving plain-dealing Iacob a more low and levell Land, and fitting the haughty minde 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 Iewes, succes∣sively 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 Isaacs Blessing) subjection to Iacob, not soveraignty over him belonged to Esau, and his posterity. This prophecy of Esau's serving Iacob was fully accomplished in the days of David,* 1.237 when he put aw 1.238 Garison in Edom, throughout all Edom put he souldiers, and all they of Edom became Davids servants; and so remained tributaries to the Kings of Iudah and governed by their deputies for one hundred and fifty years and upwards.
But it shall come to passe, when thou shalt get the mastery, that thou shalt breake his yoke from thy neck.
This was fulfilled when the Edomites rebelling against Kingx 1.239 Iehoram, finally recovered their liberty, whilest he (more cruell to kill his bre∣thren at home, then valiant to conquer his enemies abroad) could ne∣ver after reduce them into subjection, nor his successors after him.
§ 32. The Horims first inhabited this Countrey of Mount Seir; whose Dukes are reckoned up byy 1.240 Moses, of whom Duke Anah is most remar∣kable for his first finding out of Mules,z 1.241 as he fed his Father Zibions Asses: A creature (or rather a living beast) which may be called a reall fallacy in nature, whose extraction is a conclusion unduely inferred from the premises of an Hee-asse and a Mare joined together. Yet this is com∣mendable in Mules; they imitate rather the virtues then vices of their Sire, and Dam, having in them, the dulness of the Asse, quickened with the metall 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 yeta 1.242 Pliny reports (but it is Pliny who reports it) that in Rome Mules are often recorded to beare young ones, but then al∣ways accounted ominous. Let others dispute whether Anah was the Inventour, or onely the Repertour of Mules, the industrious Founder, or the casuall Finder of them: Let them also discuss whether such copula∣tions be lawfull, for men of set purpose to joine together severall kinds, which God hath parted asunder; yea they may seem to amount to a tacite upbraiding of Gods want of wisdome or goodness, in not pro∣viding sufficient Creatures for mans service, without such monstrous ad∣ditionals in nature. If they be concluded unlawfull, let them argue whe∣ther the constant use of Mules,* 1.243 be not continuing in a known sin; and yet some good men in Scripture, rather then they would goe on foot, used to ride on them, though our Saviour* 1.244 himself accepted of a plaine Asse for his own Saddle.
§ 33. Theseb 1.245 Horims were at last conquered and ex••irpated by the Edomites, who succeeded them, and dwelt in their stead. The civill government
of the land of Edom was sometimes Ducall, sometimes Regall. Moses reckoning upc 1.246 eleven Edomite Dukes, leaveth it doubtfull, whether they were successively one after another, or went all a brest, as living at the same time, (which is most probable) and so the land divided into Ele∣ven Dukedomes. This is most certain that eight severall Kings reigned in Edom one after another, and alld 1.247 before there reigned any King over the chil∣dren of Israel. Thus the wicked as they have their portion in this world; so they quickly come to full age to possess the same, whilest Gods children are long children, long kept in nonage, and brought up in the School of affliction. Now it is recorded ine 1.248 Scripture that every Edomite King had successively a severall city of his royall residence, namely
| Kings | Parentage | Royall-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 onely by strength and power as they could make their parties, according to Isaacs prediction,f 1.249 By thy sword shalt thou live. Now this their frequent removall of their royal City was politickly done.
§ 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 rug∣ged mountain. So called some conceive from Esau, who Satyr-like had a quickset of hair on his body, though it seems the place was sog 1.250 named long before he came to possesse it as brisling with bushes and overgrown with wood, in the famous wilderness thereof, name∣ly of
As for the other two names of this Countrey Dumah and Id••mea, for∣merly 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 bloud∣shot eyes) nor from a King Eruthraeus, (for what makes a Greek name so long since in these eastern parts?) but fromm 1.255 Edom, or Rufus the red son of Iacob, commanding in this countrey, so that Red sea is all one with the Edomite or Idumean Sea. In Hebrew it is termed Iam 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 Solomonn 1.256 had his navy royall, 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,* 1.257 probably expended in defraying the cost of the voyage. Long after Iehosaphat joining with Ahaziah, hence set forth ships for the same purpose, to the same place, but theyo 1.258 went not, for they were broken. Why the seas which smiled on Solomon, should frown on godly Iehosaphat, I durst not conjecture (lest my adventuring in guessing, prove as unsuccessefull as his in sailing) had notp 1.259 Scripture plainly told me, that the winds and the waves forbad the Banes of matching Gods children with Idolaters in the same designe. Yea the breath of Eliezer the Prophet, may be said to have sunk those ships, threa∣tening their destruction. Thus those shall never reap good harvest, who plow with an Oxe and an Asse, contrary to Gods flatq 1.260 command. Afterwards, wicked King Ahaziah requested again of Iehosaphat,r 1.261 Let my servants goe 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, Iehosaphat being sensible how his infant-designe was strangled in the wombe, 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 (hap∣ly so called from the Horims ancient inhabitants thereof) where Aaron put off his clothes the covering of his body, and hiss 1.262 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 Iudah with a narrow spong confined on the king∣dome of Edom. 2ly 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 Abishait 1.263 killed eighteen thousand, and afterwards whenu 1.264 Amaziah killed ten thousand of them in the same place. 3lyw 1.265 Zair is not far off; where King Ioram of Iudah gave the Edomites a great blow, though he could not bring them again into a full subjection. 4ly 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 (saithx 1.266 he) that cometh from Edom, with red garments from Bozrah? But oh the difference (though the colour be the same) betwixt the manner of the die, when Christ came red a sufferer, and red a conquerour, the latter from Boz∣rah, but the former from Ierusalem!
§ 37. Yet Bozrah carrieth it not so clear to be chiefe in this Coun∣trey, but that Sclah is a stiffe corrivall with it for the same honour. This Hebrew name signifies a Rock, in which sense it is called Petra in Greek and Latine, (I say not that Arabia is thence denominated Petraea) standing on a steep hill, from the precipice whereof, Ama∣ziah threw ten thousand Edomites, and theyy 1.267 all burst to pieces; where∣of before; a cruell act, yet admitting of a better excuse, then ano∣ther he committed in this kingdome in adoring the captive Idolsz 1.268 of Edom, and setting them up to be worshipped in Iudah: Did he think that as some trees gain more strength by being transplanted; so these Gods would get new vigour by being removed into another coun∣trey?* 1.269 Petra was by Amaziah named Ioktheel, and is called Crach at this day, having lately been used for a place, therein to secure the trea∣sure 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 toa 1.270 cut off them of Iudah which should escape, and shut up the remnant in the day of affliction. God in conclusion was even with them: for as they had castb 1.271 lots upon Ierusalem, so at last they drew such a blank for themselves, that notwithstanding theirc 1.272 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 onely contributed to make their fall more visible to others, and dangerous to themselves.
§ 39. East of Edom lay the Land of Uz, where Iob dwelt, so renow∣ned for his patience, when the devill heaped afflictions upon him, al∣lowing
him no lucid intervalls. Onely the more deliberately to tor∣ment him, measured unto him, so much space betwixt his severall stripes, that Iob might be distinctly sensible of the smart thereof. Yea this fa∣ther of confusion observed a methodicall gradation in doing mischief, that still the hindmost was the heaviest affliction.
All these crosses Iob bare with invincible patience. Insomuch that some Moderns accounting such patience impossible, have turned it all into a Parable, denying the historicall, and onely making an Allegori∣call truth of all his sufferings; dealing worse with Iob, then the devili∣did, whose commission extended not to take away hisl 1.280 life; whereas these men utterly destroy his beeing, denying such an one ever to have been in Rerum natura. See the baseness of our degenerate days, being so far from following the worthy example of former
Heroes, that mens laziness takes a more compendious way, in stead of imitating their virtues, practise to abolish their persons. And yet what clearer demonstration can there be of the historicall truth of Iob, then that his own name, the name of the place of his dwelling are set down, with the names of his foes, friends, and daughters; and the whole History as largely recorded in the old, as briefly repeated in the newm 1.281 Testament? On the other side we listen as little to those who lessen Iobs sufferings, because he lost nothing with in doors, his Coin, Jewels, Plate, and houshold-stuffe (presumed in a conside∣rable equipage to the rest of his substance) remained entire for any thing we finde to the contrary. But the wealth of that age chiefly consisted in their stock, so that one may call their cattell their coin, (Grammarians derive Pecunia à pecudibus) bargains in those days not being driven with money in specie, but by bartering of commodities.
§ 40. But Comicall was the end of Iob, and all things restored double to him:n 1.282 so that it had been better for him to have lost more; for then he should have had twice as much restored: onely the same number of children were given him, seven sons and three daughters, because his former children, non amissi, sed praemissi, were not foregone, but gone before. Parents may account on their pious children depar∣ted, and reckon, not that once they had, but still have them; though not here, in heaven. Yea in some sort Iobs children were doubled also, be∣cause he lived to see his sons sons to the fourtho 1.283 generation. As for the friends of Iob: Eliphaz the Temanite (of whom formerly) lived in Edom: Bildad the Shubite dwelt hereabouts, as descended fromp 1.284 Shuah one of Abrahams sons by Keturah: Zophar the Naamathite from Naamah a City after allotted to Iudah, on the south of Iudea bordering in Edomq 1.285.
§ 41. Here I omit the Countrey of Temah with some other petty ter∣ritories, all parcels of Arabia deserta. Yea the Reader may stand on the edge of this Map, and there smell the fragrancies of Arabia the happy, so called on good reason. Misers measure Paradise by their profit, Epicures by their pleasure: both met here. And it is hard to say whether the spices or the gold of the countrey are more renowned. But if heaven should commence an action against Arabia the happy for usurping his priviledge, Arabia would non-sute it self, and confess her unhappiness in the midst of all her felicity. For in default of other fuell they are fain to burn and dress their meat with Aromaticall wood, which so stupefi∣eth the senses of the people, that they are forced withr 1.286 Bitumen and the sent of Goates (where perfumes are too frequent, a stink is a perfume) to qualifie their suffocating sweetness. Thus no heaven out of heaven, and no earthly felicity will fall out even measure to content us, but either too much or too little.
§ 42. It remaineth now that we observe the severall stations of the children of Israel coming out of Egypt, which cross this map in fashion
of a Belt. We begin at mount Hor their thirty fourth stage in the edge of the land of Edom. Hence Moses sent messengers to request a peaceable passage through the kingdome of Edom, but could not obtain it. No doubt they were jealous of Israels greatness, and being carnally suspici∣ous of them (because Power generally performeth promises, no further then it complies with its profit) conceived it easier to keep, then cast them out of their countrey. Ifa 1.287 Iacob was frighted with Esau's coming to meet him with four hundred men, Esau was now no less afraid of Iacob accosting him with six hundred thousand men.
§ 43. However, God commanded his people not to force this, but finde another passage. It was well more ways then one led to Canaan, else Israel had been at a losse. But wicked men may for a time retard, not finally obstruct our access to happiness. It is but fetching a compass, making two steps for one; a little more pains and patience will doe the deed. Israel surrounds the land of Edom, and next sets down at Zal∣mona.
§ 44. Here they want water, and fall a muttering, and God sends them more fire in lieu thereof,b 1.288 Fiery Serpents to destroy them. Humble praying is the onely means to remove; peevish muttering, the ready way to double our distress. Yet afterwards by the setting up of the bra∣zen Serpent, their malady was remedied. Suddain wound, to be hurt with a touch; and as quick a cure, to be healed with a look! Oh lively type of our Saviours death! Here is both Christ and his Cross; both his Person, and the manner of his Passion, he must be lifted up. Zalmona in Hebrew signifieth the shadowing of a portraicture; probably so named from the Effigies of the Serpent set up in this place. As for the five fol∣lowing, c 1.289 Phunon, Oboth, Iie-abarim, Dibon-gad, and Almon-diblathaim, we finde no memorable accident happening at them.
§ 45. These solemn Gests were, as I may say, the full points, which distinguished the severall sentences of the Jewish Peregrination. But besides these there were certain Comma's or Colons, I mean intermediate subordinate Stages, where they did baite, not lodge; or perchance lodge for a night, not live any time. Thus after Iie-abarim, their 88th. Stage, they pitched successively in
Betwixt Kadesh-barnea and the valley of Zared the space of time wase 1.291 thirty and eight years, and at Beer was that famous well, which the Princes digged with their staves (Ensignes of authority are not degraded,f 1.292 if sometimes used as instruments of industry) except any
will say, that with their staves they onely pointed out the place, and gave direction to others. As for the reasons why the Israelites were a long time in going so little way, insomuch that that beast in Brasile, which in fourteeng 1.293 days goes no further then a man may throw a stone (therefore called by the Spaniards Pigritia) might o∣vertake them; the reasons hereof in the following Map shall be pre∣sented us.
Here the Map of the wilderness of Paran is to be inserted.
§ 1. THe wilderness ofa 1.294 Paran (wherein a principal place called Phara in the days ofb 1.295 Ptolemy) is part ofc 1.296 Arabia the stony,* 1.297 hath Iudea and the Mediterra∣nean-sea, on the north; Egypt, on the west; the Red-sea, on the south-west and full south; Ara∣bia the desert, and therein the kingdome of Edom, on the east. An ocean as (I may say) of sand, whereof it hath incon∣stant tides, removed in drifts, by the violence of the winds, to the great danger of travellers; without water, or wood, save a few Anchorite∣palme-trees scattered here and there, whereof a whole convent seventy in number, was found at Elim, therefore signally noted ind 1.298 Scripture, as a remarkable rarity; other wood hath it none, saith thee 1.299 Geogra∣pher, save Thorn and Tamerisk, and of the former sort (I conceive) thatf 1.300 bush was, nigh Horeb, which burnt, and never consumed.
§ 2. Here was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉g 1.301 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.302 plenty of Serpents hidden in the sands, whereof the Israelites had sad experience, whenh 1.303 stung of them in their passage. Solinus calls them pennatos Serpentes, winged Serpents, affir∣ming their poison so active, ut morsum antè mors quàm dolor insequatur, that death ensues their biting, before any pain felt thereby. Say not, that a flying-ser∣pent is a contradiction, scarce reconcileable with Gods curse on that creature,i 1.304 upon the belly shalt thou goe, seeing in the Leviticall law we finde the Iews forbidden to eatek 1.305 all flying-creeping things. And though such Serpents might for a spurt, in a frisk or frolick, make use of their wings, yet creeping was their certain aud constant travelling, which they trusted unto.
§ 3. One may admire, to what purpose,* 1.306 nature making nothing in vaine, intended this wild desert, the ground whereof for the generality, is like salt when it hath lost its savour,l 1.307 which thenceforth is good for nothing. Except any will say, it was meerly made to be a foile to the transcen∣dent
fruitfulness of Iudea, and Egypt on both sides thereof. But, we must know, that though barren for the main, and distempered with sterility, yet it had some fertile intervalls, especially in the skirts, and purlews thereof, as about Mount Horeb, where some tolerable herbage, where∣on m 1.308 Moses pastured his flock. Yea, some nations, Amalekites, Midianites, Gessurites (whose hardy bodies, and fierce souls were fitted for so hun∣gry and course a countrey) had their habitation in the confines of this wilderness. But, the main end for which this desert may seem ordain∣ed, was, that therein God and the Israelites might for forty years mutually prove one another. And upon triall, they appeared a peevish, froward, stubborn people; He, for a long time, patient, long-suffering, slow to wrath; but at last, sure, and severe in punishing such, as had provoked his patience, into unquenchable anger.
§ 4. Here some will demand,* 1.309 How was it possible, that the Israelites should busie themselves fourty years in passing this wilderness? Had the Patriarchs, when twice sent to fetch food out of Egypt into Canaan, staid a quarter so long, in crossing this desert, certainly (without other help) their Father Iacob, and his family had been famished. An English Gen∣tleman, some forty years since, departed from Cairo in the heart of Egyptn 1.310 March the fourth, mounted on a Camell in the company of the Carvan, refreshed himself witho 1.311 two days rest in his journey, and came safely to Gaza on the entrance of the land of Canaan, byp 1.312 seven a clock on the se∣venteenth day of the same moneth.
§ 5. It is answered;* 1.313 first, the Israelites went not theq 1.314 nearest way through the land of the Philistines, over the narrow neck of the desert, but more southward, over the belly or gulfe thereof, where it was of grea∣test extent. Secondly, their removealls and stations were not arbitrary, at their own disposall, when, how far, and whither they pleased; but were ordered by Gods appointment, and the pillar ushering them; pro∣bably, staying many moneths (not to say years) in the same place. Thirdly, they removed not foreright, but with many flexures and in∣dentings, that their tedious travell, in the indirect motions thereof, might minde them of their sins, which caused their sufferings.
§ 6. They were a crookedr 1.315 generation, lost in the laborious labyrinths of their own fancies, who made not their paths straight in Gods service, but bent tos 1.316 backsliding they didt 1.317 erre in their hearts, contrary to God, allu 1.318 men, and themselves. They would, and would not, and would again; now sick to stay, now wild to goe on, now mad to return. God there∣fore fitted their perverse wills with winding ways, so that no Hare, when hardly put to it by the hounds, and running foile, makes moe doub∣lings and redoublings, then they fetcht compass, circuits, turns, and re∣turns in this their intricate peregrination.
§ 7. The Turkes (who themselves use to sit still on the ground) wondred at our English men,* 1.319 to see them walk up and down, some
few turns in a Cloister. If your way (said they)w 1.320 lieth to the upper end, why come yee downwards? if at the nether end, why goe yee back again? But with how, much admiration would they have beheld the Israelites, passing from Egypt to Canaan? now going full forward, then moving retrograde; now advancing in a streight line, then retraiting in the same. Yea surely, any man would have concluded them not well in their wits, untill satisfied in the true cause thereof; namely, that God in this their fourty years wandring, meant to weare out the whole stock of that faithless generation, Caleb and Ioshua onely excepted.
§ 8. See what fourty years can doe,* 1.321 lay six hundredx 1.322 thousand men in their graves, and substitute a new generation in their room. It is ob∣served of Lightning, that sometimes it melteth the sword, and yet brui∣seth not the scabbard: and the reason commonly rendered, is, because the steel maketh opposition against it. Thus God miraculously pre∣served their clothes, and consumed their flesh; their shooesy 1.323 waxed not old, but their feet did; their cases were spared, and persons spilled, because God therein met with so much resistance against his com∣mands. Thus the stock of that generation being wholly wasted, no de∣crepit, or decaied; no impotent, or infirme person entered the promi∣sed land, but all able and active, in the prime of their strength, fit to fight, to the greater terrour of their enemies. And in a mysticall sense this was to shew, that not the old man born in the house of bondage, but onely the new regenerate creature shall enter the heavenly Canaan.
§ 9. Come we now to describe the Israelites through this wilder∣ness;* 1.324 and first of their passage over the Red-sea, when pursued by the Egyptians. Then were they reduced to great extremity. Fight they durst not, being a multitude of undisciplin'd people, of all ages and sexes, a∣gainst a regulated army of their enemies; fly they could not, having the sea before, the Egyptians behinde, steepz 1.325 and unpassable hills on either side of them. It was well there was nothing above, betwixt them and heaven, to hinder the access of Moses his prayers to God in their behalf. However, for the present, God so ordered it, that the Egyptians overtook not the camp of Israel, being parted with the pillar of the cloud, the first and perfect pattern of a dark-lantern; darka 1.326 indeed to the Egyptians, but a lan∣tern to the Israelites. Then Moses, by order from heaven, gave the signall with his rod, a strongb 1.327 east-winde blew, and the sea miraculously re∣traited, standing on heaps on each side of the Israelites, whilest they passed through it. Thus, out of danger came safety, the sea flanking the Israelites on both sides, whose rere was secured by the pillar, and front advanced far off out of danger.
§ 10. Here the importunate cavill of Borphyrius presseth for admissi∣on,* 1.328 alledging, that Moses taking advantage of a low water, unknown to the Egyptians, passed the people over thereat. Utterly unlikely, that he, being a stranger, should be better acquainted with the secret ebbings of
the Red-sea, then the Egyptian-natives, whose countrey bordered on the shores thereof, beside many otherc 1.329 improbabilities. But, malice must carp at the clearest truth, and had rather lose her small credit in saying non-sense, then great revenge in bringing nothing against it.
§ 11. True it is,* 1.330 they went over at the wrist of the sleeve of the sea, and crossed it in the shortest place, God making use, not out of any need, but his own meer pleasure, of the narrowest cut of the sea, for their more compendious passage. Thus Christ went into heaven from d 1.331 Mount Olivet, taking the advantage of the rising ground for his ascent, not out of necessity, but state, the Lord of nature therein graciously ac∣cepting of that service, which she dutifully tendred unto him. And though small and short the Red-sea in this place, it was big and broad enough to doe the deed, and drown the Egyptians. Oh! if the least joint of the little finger of the sea, be so heavy, how weighty are the loines of the Ocean if let loose! Able in an instant to press all mankind to the pit of destruction.
§ 12. The Egyptians follow the chace of the Israelites. Strange,* 1.332 that they left not off their pursuit, at so miraculous an accident! Such a road in the sea, out of the road of nature, seemed not to be gone in, but gazed at with amazement. But they thought; good for one, good for a∣nother; and all objections to the contrary, are answered in three words, e 1.333 God hardened them. Yea, such, whom he designeth for destruction, shall mistake their funeralls for their nuptialls, and dance as merrily to their graves as if they went to their wedding. God first sent distraction a∣mongst them, their cripple chariots turned into carts (when their fore∣wheels were taken away) halt on very heavily. In vain did the wiser Egyptians perswade a retrait, whilest the returning waters swallow all up in a moment. Mean time the Israelites march fair on, and recover the other side, and then in a double Quire of menf 1.334 and women, sing praises unto God for their miraculous deliverance.
§ 13. But this musick was too good to hold long.* 1.335 We meet with a new ditty, and worse notes soon after. Three days they wander with∣out water; probably sustained for food, with that unleavened bread, and other provision they brought with them out of Egypt. See here sudden vicissitudes:
This cure Moses effected, casting, by Gods direction, ag 1.336 tree into it. Thus the infusion of the least piece of Christs cross (I mean a true in∣terest in his passion) will turn our bitterest afflictions in this world, to become sweet, and pleasant unto us. From this Marah, they remove to
their next station at Elim, famous forh 1.337 twelve wells of water, and seven∣ty Palme-trees: as if nature had purposely produced, a Well for every Tribe to drink of, a Palme-tree for every eminent Elder in Israel to lodge under.
§ 14. From Elim they removed,* 1.338 and incamped by thei 1.339 Red-sea. What meant their going back again? Was it because in theirk 1.340 hearts they turned back again into Egypt. And therefore God in his justice, would vex their wearied bodies, to fetch a flexure thitherwards? Or rather, was it be∣cause God would have them take a second view of that sea, that so their deliverance thereat, might take the firmer, and deeper impression in their memories? Thus scholars who have once con'd their lesson by heart, are set again at the weeks end to get it for their part. Whatsoever was the cause, sure I am, they were now no nearer to the end of their race, then at the first starting, and these their last three removealls were but ci∣phers towards the account of their journey. Wonder I no longer at Saint Paul, and his companions in their sea-voyage, when they had sailed l 1.341 slowly many days, the winde not suffering them, finding these Israelites in their land-travell after so long time, moved, not promoted, yea, going back∣ward; and the slowest snaile makes more speed forth-right, then the swiftest retrograde Cancer.
§ 15. From the Red-sea they advanced to the wildernessm 1.342 of Sin. For although the wilderness of Paran passeth for the genericall name of this whole desert,* 1.343 yet it was subdivided into many petite wildernesses, name∣ly those of Shur, Eham, Sin, Kadesh, &c.
§ 16. In the wilderness of Sin,* 1.344 the Israelites fell a murmuring for food. Here over night God gave themn 1.345 Quailes, (light supper-meat, and easie of digestion) being onely exceedings, or a feast for a meale; and next morning, their ordinary, or constant fare was delivered out unto them, Manna rained from heaven. Some conceive it so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chaldee What? (or rather,o 1.346 who?) from the question made by them at the first sight thereof. But, how came the Israelites, newly come out of Egypt, to speake the Chaldee language? Egypt and Babylon (the one the house of bondage, the other the land of captivity) though meeting in mischief against the children of God, being in time and place far asunder? Rather in Hebrew it signifieth a portion, being their daily allowance, or elsep 1.347 food made ready, prepared for them without their labour or industry. It was no fragments of frankincense, called Manna by Dioscorides and Galen, no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or honey-dew, nor any such mimicall drug (being not food, but physick) called Manna at this day by the Apothecaries; but a substance so solid, that it would endure grinding, and pounding, in Mill and Mortar; yet so friable, that it melted at the rising of the Sun. It fell six days, and not on theq 1.348 seventh; observed, and inforced by some, for the antiquity, and morality of the Sabbath, this happening before the giving of the fourth Commandement on mount Sinai.
§ 17. Dim are their eyes who see not Christ typified therein.* 1.349 Given freely of Gods goodness, without any work or merit of man; in a mi∣raculous manner, at first unknown what it was, orr 1.350 whence it came, for, whos 1.351 shall declare his generation? Equally belonging to all, rich and poor, sufficient for all:t 1.352 white in colour, so clear his innocence: plea∣sant like honey, so sweet are his benefits,u 1.353 O taste and see that the Lord is good: beaten, and broken, before eaten; [Christ on the Cross:] given onely in the wilderness, ceasing as soon as they came into the land of promise; as Sacraments shall expire when we enjoy the substance in heaven.
§ 18. Hence they removed to* 1.354 Rephidim, and there fall a murmur∣ing for water. Moses at Gods commandement smites the rock, and wa∣ter w 1.355 gushed forth. Saint Paul addeth, and thex 1.356 Rock followed them; that is, by a Metonymie, the water issuing thence trailed after them, in all their removealls. In what state did the Israelites march, having a pillar of fire before to usher, and a stream of water their train-bearer, behind them? Both bad masters, but then their good servants. This latter (though little observed) was one cause of the long lingering of the Israelites in the wilderness: the pillar conducting them such by-ways, in levels or declivity of vales in that mountainous countrey, where the water had a conve∣niency to be derived after them. How many miles doth the artificiall new river make, betwixt Ware and London, finding out flats to expedite the passage thereof? Indeed, God could as easily have made this rock∣water climbe, and clamber mountains, as lacquey at the heels of the Israelites; (though the one was but beside, the other quite against nature) but he would not causelesly multiply miracle on miracle. How the water of this rock was afterwards suspended, and another at Cadesh made suc∣cessour in the room thereof, shall in due time, God willing, be observed. Rephidim by this ill accident of the peoples murmuring, got (no good, but) two new names, Massah and Meribah, temptation and chiding.
§ 19. Here the children of Israel were in war incountred by the A∣malekites,* 1.357 whose countrey lay hereabouts. A base barren land, yet too good for the owners thereof, living not so much on their own, as on incursions into their neighbouring countries. Descended fromy 1.358 Timnah, concubine to Eliphaz, Esau's eldest son: the dregs of whose malice against Iacob, and his posterity, were setled in this nation. Whilest Ioshua in the valley undertook them in a pitched field, Moses in the mount of Horeb assaulted, and battered the gates of heaven with his importunate prayers. With the rising or falling of whose hands, rose or fell the courage, and success of thez 1.359 Israelites; till at last supported by Aaron and Hur they procure a finall conquest. This Amaleka 1.360 was the first of the nations that opposed Israel, and therefore just it was, that on him (first opening the matrix of malice) as on the eldest son of Satan, a curse should be entailed, and his heires for ever; God enjoining his people a truceless war, to the utterb 1.361 extirpation of the Amalekites.
§ 20. Hence forward we never meet an Amalekite in Scripture,* 1.362 but ever doing mischief. Either stealing; (as when they plunderedc 1.363 Ziglag, carrying away the women and children thereof captive) or lying, as the d 1.364 messenger that told the tidings of the manner of Saul's death; or craftily plotting murder, ase 1.365 Haman designing the destruction of the Jewish nation; or cruelly performing it, asf 1.366 Agag, the barbarous, and bloudy King of the Amalekites. Now these Amalekites, after this their first defeat by Ioshua, were never after able alone to wage war with Israel, but listed themselves as Auxiliaries, with others. Thus under Kingg 1.367 Eglon, they joined with Moab, and Ammon; united themselves toh 1.368 Sisera against Barak; confederated withi 1.369 Midian, against Gideon; and after the death of Tola, combined with the Sidonians against Israel: These Adjectives one∣ly appearing in conjunction, and composition with the enemies of Gods people. Yea, it is observable, that the Israelites never ingaged a∣gainst Amalek in set-fight, but constantly came off conquerours, as if the vigour and virtue of Moses his upheld hands, and the rod therein, had continued to all posterity. Thus, besides the victories gotten by Ehud, Barak, and Gideon; Saul smote Amalek, (when contrary to Gods com∣mand, hek 1.370 spared the King, and choicest spoile thereof;) Davidl 1.371 sur∣prised them and regained his captives; and the Tribe of Simeonm 1.372 made a succesfull expedition against them, to mount Seir, in the days of He∣zekiah.
§ 21. We must not forget ••hat mount Horeb,* 1.373 whereon Moses did pray, was the place, nigh which formerly, he fed the flocks of Iethro his father-in-law. It is called in Scripture, then 1.374 mountain of God, either because exceeding high, and by an Hebraisme, all things eminent in their kind, are given to God, (as the Cedars of God, that is, very tall and lofty Cedars) or, because God there miraculously manifested himself in the o 1.375 bush that burned, and consumed not. Some hundred years after, Elijah living in a cave of this mountain, heard the Lord passing by, neither in fire, earth-quake, or wind, but in ap 1.376 still small voice.
§ 22. Whilest the Israelites abode about Rephidim, Iethro Moses his fa∣ther-in-law,* 1.377 Prince of Midian, a countrey lying south-ward from hence towards the Red-sea, repaired hither to give his son a visit, and congratu∣late his good success. During his abode there, he observed how Moses wearied himself with working, and the people with waiting, whilest all causes arising betwixtq 1.378 six hundred thousand men, besides women, (too frequently fruitfull in contentions) were brought before him to be decided. He that measureth these peoples litigiousness amongst them∣selves, by their frowardness to God, will less admire, that Samsons back was, then that Moses his brains were not broken, with so great a burden. Surely his prudence was not so much tryed with the difficulty, as his patience with the easiness of many triviall matters brought before him. Iethro fairly chideth him for over-burdening himself. Send us such cor∣diall
woundings of a faithfull friend, and keep us from the wounding cordials of flattering foes.
§ 23. His chiding is seconded with counselling him.* 1.379 Thunder doth more harm then good, if not bringing some soft rain along with it. He adviseth Moses to substitute under-governers (reserving an appeale in grand causes to himself) charactered with these cardinall vertues, r 1.380 Men of courage, such as fear God, men of truth, hating covetousnesse. Moses followed his advice, new modelling the people, appointing officers over thousands, and hundreds, and fifties, and tens. Parallel to the last was the originall institution of our Englishs 1.381 Tything-men (a word still in use in the west-countrey) being a superiour appointed to oversee ten men, with their families belonging unto them.
§ 24. From Rephidim (alias Massah,* 1.382 or Meribah) Israel advanced to mount Sinai; where, after much preparatory state (on purpose to make terrible impressions on the people) of thunder, smoke, and lightning, the law at last was delivered. Small hope, that this Law would give life, which at the giving thereof, almost proved mortall to the beholders. If the Judge be thus terrible, when he but beginneth his charge, what will he be, when proceeding to pronounce the sentence of condemnation on ma∣lefactors? The mountain was railed about with a Noli me tangere, the people being commanded to observe a reverentiall distance.
§ 25. Hard it is to understand, who of the people, when, and how far, were permitted, or prohibited their approach to this mountain. I conceive the following modell clearest in it self,* 1.383 and most consonant to the text;
Forget we not, how Ioshua was disposed, in some unknown distance in this Mount, where he remained with Mosesy 1.388 fourty days. As for∣merly Barons eldest sons were admitted into the House of Lords, not to vote, but view the passages therein: so Ioshua Moses his heire apparant, and successour designed in Divine intention, had a peculiar favour, more neerly to behold the transactions on Mount Sinai.
§ 26. No doubt the Israelites,* 1.389 at the giving of the Law, made large promises to observe it, but very ill performed by them. For, during Moses his absence fourty days in the Mount, they solicited Aaron to make them Gods. He to decline the imployment, requires thez 1.390 ear-rings (not out of the cabinets, but) from the eares of their wives, sons, and daughters. Hoping, this his motion would make such a generall mutiny in all their families, it would finally dash the designe. Especially, seeing golden ornaments were accounted essentiall in those Eastern parts, and their heads, and hands being without ear-rings, and bracelets, were e∣steemed more naked, then ours without hats, and gloves. But Aaron herein missed his marke, finding the Iews superstition above their pride, or covetousness, who violently brakea 1.391 off their ear-rings, even such as were riveted in their skin with long wearing, so that rather they would fetch away some flesh, then leave any gold behinde them. Of these Jewells delivered unto him, Aaron made a moltenb 1.392 calfe for them to worship.
§ 27. And why a Calfe?* 1.393 could they finde no fitter resemblance of God, amongst all the creatures? Why not rather the Lordly Lion, to shew the soveraignty; vast Elephant; the immensity; subtile Serpent, the wisdome; long-lived Hart, the eternity; swift Eagle, the ubiquity of God, rather then the silly senseless calfe, that eateth Hay? But, the shape mattered not much, for if God be made like any thing he may be made like any thing. It being as unlawfull to fashion him an Angel, as a worm, seeing the Commandementc 1.394 forbids as well the likeness of things in heaven above, as in earth beneath. But, probably a Calfe was preferred be∣fore other formes, because they had learned it from the Egyptians wor∣shipping their oxe Apis. Thus the Israelites* 1.395 borrowed, not all gold, and silver, but some dross from the Egyptians, whence they fetcht the idola∣trous formes of their worship.
§ 28. Moses descends in haste from the mount,* 1.396 and beholding their impiety, in holy zeale brake the two Tables, wherein the Com∣mandements were written. Then, boldly he seiseth on their Idol, be∣ing but one against many thousands. Oh! what an army, innocence
and authority carrieth, in a sole person! None durst rescue their calfe, and it could not rescue it self; yea, could not so much as low, being now led to be slaughtered. He stamps it to powder, and being now pulverized, and strawed on the water, hed 1.397 made the Israelites to drink thereof. Say not, this was uncivill, to force men to drink against their will, and the Persians in their feasts had more goodness, wheree 1.398 none did compell. For, as a Physitian, he made the people his Patients, take this potion for their own good. Aurum potabile (they say) is cordiall, and this draught would be soveraign for the Israelites, to teach them, how hereafter they worshipped that, which went into the draught. For, now, their Gods made to goe before, are gone behinde them; and, if so minded, they might meet them next morning in their excrements.
§ 29. The Idol thus abolished,* 1.399 the idolatry was not thereby instant∣ly expiated. The Levites, at Gods summons, and command, with drawnf 1.400 swords, went in and out from gate to gate, through the camp, and un∣partially slay every one they meet. Wherein observe, they had no com∣mission to kill
Say not with David,h 1.402 the sword-devoureth one as well as another. For, sure∣ly Divine providence brought herein the most active offenders to exe∣cution. And God was so well pleased with this sacrifice of Levi's offer∣ing, that hereafter none other Tribe should offer sacrifice unto him.
§ 30. The number of the slain were abouti 1.403 three thousand men.* 1.404 A great sum in it self, yet divided amongst six hundredk 1.405 thousand, it a∣mounteth but just to the twentieth part of decimation, taking but one out of two hundred, and five out of a thousand. And this was the first mor∣tall judgement inflicted on the Israelites, since their coming out of Egypt; for, although formerly they had many times muttered, yet God onely chid, not kil'd any of them. But, ever after this time, they never mur∣mured, but it cost some their lives for the same. Thus Divine Justice is long plucking his arme out of his bosome; but, having once found the use thereof, never striketh in vain. Yea, ever after God improved
himself to greater numbers, observing generally a gradation in his judgments, and the price of the Market rose higher to the latter end thereof. But three thousand slain at this time; afterwards fourteenl 1.406 thousand and seven hundred upon the rebellion of Korah; andm 1.407 twenty four thousand destroy∣ed by the plague, about the business of Baal-Peor.
§ 31. The modern Iews are of opinion,* 1.408 that all the afflictions which ever since have, do, or shal befal their nation, are still the just punishments on them, for this their first act of Idolatry. And the Rabbins haven 1.409 a saying, that God never inflicts any judgment upon them, but therein is an ounce of his anger on them for their ancestors making the goldeno 1.410 Calfe. A reverend friend of mine, conversing at Amsterdam with a Iewish youth (very capable and ingenious for one of that nation) endevoured to make him sensible of Gods anger upon them, for rejecting and crucifying of Christ; for which foul fact, he shewed, how the Iews have lived many hundred years in miserable banishment. But, the youth would in no wise ac∣knowledge their sufferings, any effect, or punishment of their murdering of Christ, but taking his Bible, turned to Gods threatning immediately after their making of the Calfe, Exod. 32. 34. Nevertheless in the day when I visit, I will visit their sin upon them; so interpreting, and applying all the numerous calamities, which since have befallen them, to relate to no other cause, then that their first idolatry. Whereas indeed, the arrears of their idolatry long agoe were satisfied, and this is a new debt of later date, contracted on themselves by their infidelity.
§ 32. Many moe matters of moment happened during the Israelites abode at mount Sinai;* 1.411 as instructions delivered to Moses, for the build∣ing of the Ark, by him performed accordingly, (wherof in the next chap∣ter) the first numbring of the people since their coming out of Egypt, with the giving of the Ceremoniall, and Judiciall law. From mount Sinai they marched byp 1.412 Taberah, that is, a burning, (because there, the fire of God, till quenched by Moses his prayer, consumed the hindmost in the camp, for their murmuring) on to Kibroth-Hattaavah.
§ 33. Here the people fell a longingfor meat,* 1.413 and loathingq 1.414 of Manna, though man could eat no cheaper, Angels no better food. But, oh! thought they, no Manna to variety. Always the same in substance, though disguised in dressing, proved offensive unto them. This makes me suspect the truth, of what Saint Augustine out of the Rabbins reports, that Manna relished in every mans mouth, as their fancy affected, so that all flesh, fish, and fowle were virtually epitomized therein. If so, the Iews had no* 1.415 pretence to distaste, what tasted as themselves did desire. Except any will say, they desired to feast their eye, as well as their palat, and severall meats, not diversified in sight, were nauseous unto them. Had not the fever of their lust put their mouths quite out of taste, to prefer an Egyptianr 1.416 Cucumber before such heavenly repast?
§ 34. Here God gave them flesh with a vengeance,* 1.417 sending
Quailes now the second time unto them, after a different manner, then what formerly he had given them at the wilderness of Sin.
Then,
§ 35.* 1.423 Hence they removed toy 1.424 Hazeroth, where happned the contest ofz 1.425 Miriam and Aaron against Moses, because of the Ethiopian [or Cushite woman] whom he had married. Understand we Zipporah hereby (Moses having wife enough of her alone, as appears by her shrewish a 1.426 returns) being an Ethiopian at large, Midian being part of the Asi••tick Cush, as learned men have cleared beyond opposition. Wherefore we look on the Lady Tarbith, as no Bride of Moses, but Brat of Iosephus, begotten of his luxurious fancy. True it is, many years since Moses was married to Zipporah, and yet no wonder, that now they made it new matter for fresh falling out. For, Anger can keep an accusation long dormant in the deck, and awaken it at last, when conceiving it most for its advantage.
§ 36. That Miriam was most active in this brawle,* 1.427 is not onely pro∣bable from the female subject thereof, but may certainly be collected from the first naming of her, [b 1.428 And Miriam and Aaron spake against Moses] and the punishment lighting heaviest upon her. For, God making himself umpire, ended the brawle, cleared Moses, checked Aaron, and punished Miriam with seven days leprosie. During which time the Congregation of Israelc 1.429 not removing out of regard to her (leprous Miriam is Miriam still, a good woman for the main; and such, when smarting for their faults, are not to be cast away, but comforted) respectfully attended her recovery.
§ 37. Hence they removed to the Wilderness of Paran,* 1.430 whence spies were sent to search the land, and whither after forty days they returned, with medly tydings in their mouths, feeding such as sent them with a bit and a knock; greatd 1.431 grapes, figs, and pomegranates, but withall telling them, that the rest (whereof these were a sample) must cost bloudy blows,
before they could quietly be gathered. Here we will not defend their falshoods by a figure pleading a Miosis, when they in respect of the Anakims,e 1.432 were in their own sight as Grashoppers, whilest the Cities of the Ca∣na••nites (liers relations like the sea, what they lose in one place, gain in another) were (by an Hyperbole bringing both stone and mortar)f 1.433 walled up to heaven; seeing, in down right terms, they with their carnall fear, flatly belyed both the place, and people therein. Yea, what if their wals had reached up to heaven? Did not Israels help come down from thence? so that the bottome of their comfort, was higher then the battlements of their enemies buildings. Hereat the people fall a muttering and whilest Caleb and Ioshua, the onely two Tell-troths, endevoured to undeceive, and incourage the people, instead of stilling them, they had been stoned themselves, if the glorious appearance of God out of the Tabernacle had not seasonablyg 1.434 interposed betwixt their innocence, and the fury of the multitude.
§ 38. God (as justly he might) took this their affront in high in∣dignity,* 1.435 especially seeing since their coming out of Egypt, they had tempted him now theseh 1.436 ten times, and this decumana tentatio as yet the last and greatest. Ten Commandements he gave them to observe, and ten temptati∣ons they already returned him in lieu thereof. Surely God is a just Ac∣countant, not charging moe faults on their score, then they were guilty of, but let us reckon up as many murmurings of them as appear in Scri∣pture. Not to speake of the personall faults of Nadab and Abihu offering withi 1.437 strange fire, (conceived drunk at the same time, because immediate∣ly after, wine and strong drink are forbidden the Priests when they officiate) one thatk 1.438 blasphemed, another gatheringl 1.439 sticks on the Sabbath; we insist on more generall and solemn Rebellions, out of the stock of the publick infidelity.
§ 39. The place whence the Spies were sent,* 1.442 and whither they
returned is called in Scripture by three severall names;
§ 40. God on their disobedience condemned this whole generation (Caleb and Ioshua excepted) to death in the Wilderness, forbidding them farther approach to the land of Canaan, and enjoining their tedious return toward the Red-sea. Notwithstanding whose prohibition, some outlaw'd of his protection, armed onely with their own stubborness (as if with their gold and silver, they had borrowed also part of Pharaohs hardened heart) without Pillar to guide, or Arke to accompany them, ad∣vanced forward, and became as 1.447 prey to the Canaanites, and Amalekites. And no wonder, if such who in their march set their faces against Gods com∣mand, be found in their retrait (or flight rather) turning their backs to∣wards their enemies. The rest were remanded by Gods order towards the south, who from Rithmah their fifteenth, to Kadesh their thirty third station, spent well-nigh thirty eight years, and were spent by the same, wherein all that generation was consumed.
§ 41. Which term of time we may fitly call the Gulfe of silence,* 1.448 nothing remarkable being stored thereof in Scripture, save onely the rebellion of t 1.449 Korah, Dathan, and Abiram, and that also without any notation of the particular place whereon it was acted. Yetu 1.450 learned men with some probability conceive, thatw 1.451 Makheloth the two and twentieth stage of the Israelites, was the Theater of so sad a Tragedy, because interpreted Assem∣blies in the Hebrew tongue, the same word which in the Originall is used, when those mutineers are said tox 1.452 gather themselves together against Moses.
§ 42. Come we now to Kadesh in the wilderness of Zin their thirty third resting place,* 1.453 where one may rationally hope to finde much refor∣mation amongst the people, if all things be seriously considered. For, such as survived of the old generation, seeing their equalls in age extinguish∣ed before their eyes, and this the last year (in their lease of forty) begun, should probably prove older and wiser, learning wit from others woe not to provoke God. And the succeeding generation were concerned to carry themselves accordingly, being Probationers upon their good beha∣viour, to be admitted into Canaan, coming now to the confines thereof.
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§ 45. It is observable,* 1.454 that since the Israelites making of the Calfe, all their mutterings were mortall, and cost many their lives: yet onely here at Kadesh none were slain for their disobedience, save Moses and Aaron (emi∣nently worth thousands of others) who here had the sentence of death pronounced against them (though reprieved for a time) and rende∣red uncapable of their entering into Canaan, as if the rest had fared the better for their punishment, God not willing that the chief Magistrate, chief Minister and all the people should smart at the same time, for the same offence.
§ 46. Here we take our farewell of the Israelites,* 1.455 much admiring at their constant disobedience, notwithstanding their manifold delive∣rances, so that miracles grown customary with them, were (like Manna) contemned for their commonness, and the Pillar off 1.456 fire going before them (What is ever seen, is never seen) made no more impression on theirs, then the rising and setting of the glorious Sun, doth on our thankfulness. Yea, still they persisted to rebell against God, and (which is remarkable) lust was their last tempting of him, committing carnall and spirituallg 1.457 whore∣dome
with the daughters of Moa••, whereof formerly in the Des••••iption h 1.458 of Reuben. Now the old generation began to run drogs, (very few of them being left alive, and therefore strange it is, that any of them should be wanton in their old age (How ill doth green thoughts sui•• with gray heads?) though probably some of them having one foot in the grave, had an Arme in those amorous embraces.
§ 47. But whilest we condemn the Iews,* 1.459 we see not the stubborn∣ness in our own hearts. A brain-sick opinion hath possessed many English now adays, that they are descended from Iewish extraction, and some pretend to derive their pedegree (but out of what Heral••s office I know not) from Iewish parentage. Here a mysticall truth may be wrapped up in a literall lye: (Old-Iury is a street of large extent) and too much of Iewish bloud, spirits, marrow; fill, move, fraught; our veins, nerves, bones;i 1.460 pressing God under the weight of our sins, who daily k 1.461 loadeth us with his benefits; who, besides other favours, in the day-time of posperity is a pillar of a cloud to cool, check, and counsell; in the night of adversity a pillar of fire to cheer, comfort, and conduct us, and yet neither effectually works our serious amendment. Thus leaving the tedious travels of the Iews, we come to the ready road betwixt Egypt and Can••an, which may be gone over in far fewer days, then they spent years in their passage.
§ 48. Some will say,* 1.462 if so short a cut betwixt Egypt and Canaan, how can Ioseph be excused for lack of filiall affection, in not sending so long time to his Father, to rectifie his mistake, and to untorture him from the apprehension of his sons supposed death? Especially, seeing his Fathers numerous family on small enquiry might easily be found out, even by the signe of his different religion from the rest of the Countrey. All that can be answered is, Ioseph had some immediate security, and assurance from God, that his dreams in due time should take full effect, and there∣fore attended whilst providence seasonably ripened the same by his own means: his obedience to God (whose ways he waited on) stopping his expression of his love to his parent, which flowed forth at last the more plentifully, for being so long dammed up before.
§ 49. This compendious passage betwixt Egypt and Canaan,* 1.463 leaveth the Mediterranean sea on the left hand, as also the Syrbon-lake, formerly much larger, now daily decreasing, since the inlet thereof into the sea, hath been choaked up with the sand. More eastward it passeth by the Mount Casius, famous for the buriall of the unfortunate Pompey the great therein, by a poor souldier, untill Adrian the Emperour afterwards be∣stowed a fair Monument upon him. But neither this Mountain, nor any other place on this road is mentioned in Scripture, save two Innes thereon of eminent note.
§ 50. Of these that the ancientest wherein the ten sons of their Father Iacob lodged in their going down to Egypt.* 1.464 I say the ten sons of one Father.
And therefore the same is pertinently alledged by them in their purgation that they were no spies,l 1.465 because all one mans children, (which some resem∣blance in their countenances [probably] might partly evidence) it be∣ing utterly unlikely, that persons sent on so dangerous discoveries should all be taken out of one family, (to the finall extirpation thereof, if mis∣carrying in the designe) whereas generally Spies, (like a Party commanded out of severall troops, when sent on desperate service) are chosen out of di∣vers housholds, (with those which Moses sent to search the land, one out ofm 1.466 every Tribe) that if cut off in the Action, the loss may be the lighter when divided amongst many families. Here those brethren were, in their return, troubled with too much money, (wealth hath her distracti∣ons as well as want) the silver in theirn 1.467 Sacks, which they beheld as a bait laid there to ens••are them, though all came off joyfully at the last.
§ 51. The other Inne (on or near this road) was that wherein Moses (coming out of Midian and compassing the Red-sea) lodged with his wife and children.* 1.468 An Inne which was likely to have proved hiso 1.469 long-home, and Moses his Embassie to Pharaoh, was almost turned there into an errand unto his own grave, yea the messenger welnigh dispatched before the message, God seeking top 1.470 kill him, for neglecting the circumcising of his sons. Whether because his forty years living in Midian, had made him more remiss in his Religion, or out of a peaceable compliance to purchase the quiet of his wise, whose aversness herein appears by her words and gesture, at the same time here casting her sons foreskin at his feet, yet hitting him in the teethq 1.471 there with, Surely a bloudy husband art thou to me.
§ 52. Now to take our farewell of this Wilderness,* 1.472 as barren as it was, some people, (besides the Amalekites formerly spoken of) made a shift to live therein. (No place so dry with sand, or hard with rockes, but, if well cooked with industry, it will make mans-meat, especially for hungry-stomachs.) As the Madianites, where Iethro was Prince in the South-west, on the Red-sea, ther 1.473 Geshurites, and Gezrites in the North-east, betwixt Egypt and Shur, and above all, the Kenites, who at first lived mixed with the Amalekites.
§ 53. By Kenites we understand not that antiquated nation,* 1.474 whose lands God promised tos 1.475 Abraham, but a people descended from Hobab t 1.476 or Iethro the father-in-law to Moses, some whereof removed out of this Wilderness, and planted themselves near the Tribeu 1.477 of Napthali, others continued here, and both Colonies of them alwaies kept good corresponcie with the Israelites. Saul, when sent against the Amalekites, was very civill to these southern Kenites, both warning and wishing them seasonably to w 1.478 depart at which time I conceive they hitched their Habitations; a little more Northward, and nearer to Iuduh. These Kenites, (though Gentiles and strangers) were kinder to David, then the Keilites, (Iews, of his own Tribe) who though engaged to David for delivering them from their enemies, yet ungratefullyx 1.479 intended to betray him to Saul. Whereas the Kenites,
though bound to Saul for a late favour received from him, yet protected Davids innocence from Sauls persecution, their Cities being one of Da∣vids Topicks,y 1.480 or place where he haunted, and whither he sent part of the spoile he had taken from the Amalekites.
§ 54. Here let Balaams prophecy be well heeded,* 1.481 when looking on the Kenites, Strong (saith he) is thy dwelling place,z 1.482 and thou puttest thy nest in A ROCK, nevertheless the Kenites shall be wasted, untill [or rathera 1.483 whilst] Ashur shall carry thee away captive. By Rock, (besides the locall position of their dwelling) we understand, their confederacy and association with the Iews in the true Religion, (being accounted Proselytes) and sharing with them in the same success, as carried away by the Assyrian to Babylon, and returning again when the rest of the Iews were restored, seeing we finde some Kenitesb 1.484 mentioned after the captivity, and are (as the text intimates) conceived to be the same with abstemious Familie of the Rechabites.
Here the draught of the Tabernacle is to be inserted.
§ 1. IN all peaceable times,* 1.485 even from the infancy of man∣kinde, certain places were set apart for Gods pub∣lick service. Thus the ancienta 1.486 Patriarchs, no sooner pitched down their tents, but they reared up an Altar for divine worship. Indeed this laudable custome had been intermitted, discontinued and suspended during the Israelites af∣fliction in Egypt, making hard shift to serve God with safety, and secrecy in their own houses, when publick places of adoration were prohibited: as always in time of persecution, any place which hath the properties of Capacity and Privacy, (to hold and hide the people assembled therein) may serve for that purpose. But no sooner were the Israelites restored to their liberty (though as yet but in a barren wilderness) but that God issued out order for the erection of his Tabernacle to place his Name, and fix his peoples devotion therein.
§ 2. The materials of this Tabernacle were taken from the Egyptians,* 1.487 when the Israelites, at their departure,b 1.488 borrowed of them jewels of silver, and jewels of gold. The text saith (according to the old Translation) that they c 1.489 robbed the Egyptians: as indeed to borrow, with an intent never to pay, is no better then flat felony. But, although this act of the Israelites was robbery, quoad effectum, leaving the Egyptians spoiled and naked; yet it was none, quoad reatum, having not onely a Commission, butd 1.490 Command from God for the same. And albeit the Egyptians are in some sense, then said, toe 1.491 lend to the Israelites, yet in very deed they did but pay back their due unto them.
§ 3. See what it is to detain the wages of the hireling.* 1.492 Many a year had these Israelites, and their Fathers toiled, and moiled in Egypt, and had no∣thing for their pains but their labour. But now, both the Principall, and Consideration for their forbearance thereof, was laid them down in a lump all together▪ Indeed they are said to have builded Treasuref 1.493 Cities for Pharaoh; whereas in fine Pharaoh proved but the Treasurer and Storer for them, carefully keeping their money for them, till it amounted to a mass, for their greater benefit; which, if formerly payed them by in∣considerable parcels, might possibly have been spent, as fast as received.
§ 4. Amongst the materials offered for the building of the Tahernacle,* 1.494 all Persons presented things proportionable to their own professions and conditions. The Princes broughtg 1.495 Precious stones, rich people Gold
and Silver, the middle sort fine Linneu and Brass (not an ounce of iron be∣ing used in all the Fabrick) and the meanest Goates haire and Badgers skins. And as men sent their purses, so the women lent their pains, the wise hearted amongst them,h 1.496 spinning with their hands, blue, soarlet, and fine linnen for the Tabernacle.
§ 5. Behold here,* 1.497 how all advanced Gods work, yet every one con∣tinued in his own vocation. Blame worthy their Pride, who will be no∣thing, if they may not all be Bezaleels at the building of the Tabernacle. i 1.498 How shall they preach except they be sent? De jure: How can they preach lawfully and comfortably? though de facto, they presume to doe it al∣though but to the small profit of others, and great danger of themselves.
§ 6. But that which most commended the offering of the Isr••elites in the sight of God, was their readiness and willingness therein. None were rated, or taxed to this work, but all flowed freely from them. This purified poor peoples Brass into refined gold, and changed their Goats-hair into silk, in Gods acceptance thereof. Otherwise, many may be the Item's in mens Account, and yet all of them amount to just nothing in divine acceptation, onely for the want of a good Imprimis. For if there be FIRST ak 1.499 willing minde, it is accepted according to that a man hath, and not that he hath not.
§ 7. One main motive which made them more bountifull,* 1.500 was to expiate the late guilt that they had contracted by making the Calfe; when off went thel 1.501 ear-rings of the women and their children, to that Idola∣trous use. They were therefore engaged to drown that stain with a more plentifull stream of gifts to Gods service. Thus, the consideration how prodigall we have formerly been to sin and Satan, ought to make us hereafter more liberall in the performance of divine duties:m 1.502 For as yee have yeelded your members servants to uncleanness, and to iniquity, unto iniquity: even so now yeeld your members servants to righteousness, unto holiness.
§ 8. Yea,* 1.503 such was the spring-tyde of the Israelites bounty herein, that to prevent the danger of a deluge, bounds were set thereunto, Hither shalt thou come and no further: They broughtn 1.504 much more then enough, for the s••rvice of the work which the Lord had commanded to make. Insomuch that Moses issued out ao 1.505 Proclamation of restraint, that no more should be brought to that purpose. Oh the shame! that peoples liberality under the Law should need a bridle, which needs a spur under the Gospell!
§ 9. Here we may take notice of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.506 and contented minde of Moses. Had he been posses••ed with the humour of thep 1.507 Horse-leach, Give, give; yea, had he been but pleased to have been the Cistern whilest the children of Israel were glad to be the fountain, what a mass of money might he have advanced for himselfe, and yet have unsuspectedly char∣ged all on the account of the Tabernacle? How might he have feasted his family and friends with the full baskets of the fragments left of their liberality? But Moses was of the same minde, with his great-great-grand∣father
Abraham, who would not take even from aq 1.508 thred to a shoe-latchet, of what was not his own, that none but God might make him rich. And thus honest hearts will rather cut off their hands, then licke their own fingers, for their private profit, when intrusted onely as Stewards for the publick good.
§ 10. It may seem strange,* 1.509 that these Iews, who now were so for∣ward to serve God, should soon after prove so backward in his worship, and provoke him so often by their manifold infidelities and rebellions against God. Many of these bountifull contributors to the Tabernacle, being devoid of true grace, and some of this people slain afterwards for their disobedience. But herein we may consider:
§ 11. The Platform of this Tabernacle was by God delivered to Moses in the Mount;* 1.513 With a strict charge, to make all things conformable there∣unto. And he herein so exactly observed his instructions, without the least deviation from them, that in the two last chapters of Exodus, where the erecting of the Tabernacle, with the Utensils thereof, is described, these words are twelve severall times solemnly repeated, As the Lord commanded Moses. So dangerous it is to introduce any thing as essen∣tiall to Gods worship, which is not of divine institution.
§ 12. Bazaleel is appointed Master-workman,* 1.514 one of a prosperous name, whose parents may be presumed pious, comfortably calling their child (though born in Egypt under the parching heat of persecution) in the shadow of the Lord, as his name seems to import. This Bazaleel was one of all crafts, skilfull toa 1.515 work in gold, silver, brass, precious stones, and timber (whereas amongst us, Gravers in gold are utterly at a loss to work in wood) Gold-smith, Lapidary, Carver, Carpenter, never Apprentice to any, yet Master in all Handy-crafts to work, and Head-crafts to contrive by divine inspira∣tion. And there wasb 1.516 given with him Aholiab of the Tribe of Dan (as a Se∣condary, inferiour to the former in skill, not to clash with, but submit to his judgement) so that, as all the fine linnen used in the Tabernacle, was for the more strength thereofc 1.517 twined by divine command: so God also twisted two curious Artizans together (besides many other wise hearted
men) that the building might be the more substantially effected.
§ 13. The Tabernacle taken in generall consisted of two principall parts:* 1.518
§ 14. To resume the boards of the Tabernacle;* 1.524 we have (as formerly) their length, and breadth, but not thickness expressed in Scripture. Arias Montanus conceives them almost a Cubit thick, but if so, they had rather been trabes quàm asseres, beams then boards; whilest Iosephus more proba∣bly conjectures them four fingers thick, and we may conclude them so substantiall, as was consistent with their portableness. They werei 1.525 over∣laid with gold, understand it, they were gilt over, both because, if covered with gold-plate, the same was more subject to discomposure at the dis∣jointing and removing thereof, and because it is impossible such a mass of the purest metall should be found with exiles in the wilderness. Each board had twok 1.526 tenons fastned in their silver sockets, which sockets some conceive made fitchy, or picked, to be put into the earth; which we rather beleeve flat and firm, standing fast on the surface of the ground, otherwise no need of silver sockets if their bravery was all buried in the earth. These boards had bars also (overlaid with gold) in the midst of them,l 1.527 (understand it not perforating their thickness, but) running along their breadth in an even proportion through golden rings (as in our draught is described) to make them the more portable.
§ 15. The inside of the Tabernacle was covered with curious cour∣tains embroidered with Cherubims,* 1.528 and a threefold roof (shewing the * 1.529 plentifulness of divine protection over the Church against all dangers) covered the same. One of Goats-hair, (spun into cloth) another of Rams skins died red, and a third of Badgers-skins; the latter no doubt had the fur upon them, the lubricity of the haire thereof being excellent gutters and spouts to shoot down the rain thereby.
§ 16. But amongst all the materialls in the Tabernacle none more fre∣quently mentioned then Shittim-wood,* 1.530 though learned men agree not, what it was, or where it grew. But, leaving them to abound in their own sense, we will content our selves with three principall properties of this wood. First, it was very durable, therefore usually translated in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wood which never rotteth. Secondly, it was portable, very light for carriage, else the Israelites coming out of Egypt, would never have cumbered themselves, to have brought heavy lumber along, seeing such shittim wood was not felled by them in the way, butm 1.531 found with them, as the text doth observe. Lastly, it was precious, used in the middest of the most Utensils of the Tabernacle: Arke, and both the Altars, typifying there in the humanity of Christ; in the brazen Altar of burnt offering, resembling his satisfaction when Redeemer; and in the golden Altar of Incense, representing his intercession as Mediator; retaining still his [glorified] body about him in* 1.532 heaven.
§ 17. Many will wonder,* 1.533 that thisn 1.534 Shittim-wood in the middest of the Altar for sacrifices (though plated over with brass on each side) was never fired with the continuall flames thereupon. Some know to their sorrow how soon such rafters or joices are set on fire, which by the ill contrivance of the Carpenter run under those hearths where constant fires are kept. But we must know, that on the Altar the fire came down from heaven, and onely minded the dispatch of that message on which it was sent; and as gun-powder (though ill comparing fire of heaven, ando 1.535 fire of hell together) burnes onely upwards: so this celestiall fire, as in mo∣tion, so in operation, had its activity upwards towards heaven, whence it derived the descent thereof.
§ 18. Expect not here an enumeration (much less an exposition) of all the Utensils of the Tabernacle,* 1.536 most of them being formerly touched in Solo∣mons Temple. Onely here a word of the Laver, and Aarons solemn Ponti∣ficalls, because of their rare composition. The former was made of the p 1.537 looking-glasses of the women, many being much troubled herein, how so brickle matter when broken could be made usefull, and solidated for this service. Indeed we have a tradition of one at Venice, who made glass malleable, but was for his invention rewarded with death by the State (who knew full well that they must break, if glasses were not broken) though this is listned unto as a fable. But, to the difficulty in hand, it is meerly grounded on a mistake, that all Specula must needs be vitrea, that what renders the reflexion of a face cannot be but of glasse. Whereas many other resplendent, though not transparent bodies, doe the same, as polished touch, jet, steel, and brass, the purest of the last most probably being here intended. Surely such looking-glasses, which severally were so clear, lost not their lustre by being many of them melted into the Laver, but (when polished again) retained their returning of resemblances. But, whether the Priests (as some will have it) made use thereof to disco∣ver
all soiliness in them before they washed, as also after washing, whe∣ther the same were sufficiently cleansed, we dare not define.
§ 19. However,* 1.538 commendable was the devotion of these women in bringing their glasses (dear ornaments in their account) to Gods service. Oh that men would but part with their superfluous, yea noxious glasses (such as might be spared, not onely without any hurt, but with much health to their souls, bodies, and estates) to bestow them on pious uses! What monuments to Gods glory, and the good of others, might there∣with be erected?
§ 20. We must not forget thea 1.539 eight ornaments of Aaron thus rec∣koned up.* 1.540 1. Linnen breeches next his flesh. 2. A Coat of fine linnen over them. 3. Girded with an embroidered girdle. 4. Over which coat and girdle a robe all of blew, with bells and Pomegranates. 5. Upon it the Ephod, on the shoulders whereof two goodly Berill stones graven with the names of the Tribes of Israel. 6. In the Ephod the Breast-plate, and therein the Urim and Thummim. 7. On his head a Mitre. 8. In the forefront whereof a plate of pure gold two fingers broad, wherein was graven Holiness to the Lord. Say not, that the High-priest was sweltred, being built so many stories high in his garments; seeing, if pride be never a cold, when pleasing its own fancy; piety can never be too hot, with what it weareth in obedience to Gods commandement. The Priests hands and feet, when entring into the Holy of Holies, were washed and bare, to show the purity, simplicity, and sin∣cerity of his actions, and conversation, especially in the service of God.
§ 21. In the making of these vestments we frequently meet with four essentiall ingredients,* 1.541b 1.542 blew, purple, scarlet, and fine twined linnen. Herec 1.543 Ri∣bera findes the four elements (though hardly put to it to make them all out) fire in the colour of scarlet; aire of blew; earth in fine linnen, because it coming thence; water in the colour of purple, because died with the li∣quour of a fish from the sea: as if the High-priest was thus presented as ••upreme Chaplain to the Lord of the Universe. Thus though taking in the whole world, in my minde he leaves out the most materiall mystery in∣tended therein; for, we may behold the High-priest, when entering the Holy of Holies, representing Christ himself under such coloured clothes in a double capacity; First, as he stood charged with the guilt of man∣kinde, when The Lordd 1.544 laid on him the iniquity of us all, having oure 1.545 scarlet and crimson sins imputed unto him. Secondly, as he made satisfaction for the same with his bloud, scarlet, blew, and purple being severall sanguine colours, differing onely in degrees, and the severall setlings thereof.
§ 22. What Urim and Thummim* 1.546 were (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Se∣ptuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Aquila, doctrina & veritas in the Vulgar, light and perfection, according to the interpretation of the Hebrew) neither Iew nor Christian can tell; though the former (the blinder the bolder) are as various, as confident in their conjectures. Some conceive it those very two words, others the name Iehovah graven in the breast-plate, others nothing
else but the twelve stones, resplendent with light and compleated to per∣fection with the Tribes names therein, and other some mysterious mat∣ter, not of mans making but Gods giving to Moses. In a word, we shall never certainly know what Urim, and Thummim were, untill (as in the case off 1.547 Braz••lla••'s children) there stand up a Priest with Urim and Thummim to inform us thereof.
§ 23. Nor less is the variance amongst authours, how answers there∣by were returned to the Priests that consulted it, in behalfe of others, whe∣ther such designes should be undertaken, or not. Some conceive, that at such times, the fair, fresh, and orient lustre of the stones therein amoun∣••ed to the a••••irmative, whilest their dim, dull, and dead colour was inter∣preted negative. Others conceive, that seeing the Tribes names therein contained all the Hebrew letters and vowels, such characters discovered themselves by their sparkling, which concurred to the spelling of a grant or deniall, as here (imitating the Hebrew in our English tongue) is descri∣bed. Conceive such letters as we here make Capita•••• appearing extraordi∣narily radiant on the Priests enquiry. And also to avoid confusion, that sparkling first in time, which was to be read first in place.
| Sardius. | Reuben. | Dun. | ReUben. | DaN. | Lig••re. | |
| Topaz. | Sin••con. | N••phtali. | Sinne On. | NaPh T••li. | Agate. | |
| Carbuncle. | Levi. | Gad. | LEvi. | G••d. | Amethyst. | |
| On a | On a | |||||
| Emraud. | IUdah. | Ash Er. | I••udah. | Asher. | Beryl. | |
| Saphir. | Issachar. | IsePh. | Issachar. | ••Oseph. | O••yx. | |
| Diamond. | ZebulOn. | Benjamin. | Zebulon. | Benjamin. | Iasper. |
GOE UP, GOE NOT UP.
But leaving these difficult trifles (beneath the state of the high-priest, good onely for Acrostick-mongers, and Anagrammatists to pore upon) I conceive rather, that (because sometimes the answer returned was prolix and en∣cumbered with numerous and importantg 1.548 circumstances, troublesome to be represented in such literal curiosities) it was neither audible to the ear, nor legible to the eye, but byh 1.549 illuminating the understanding of the High-priest, inabling him to give a satisfactory answer in all particulars, to the question propounded, whilest consulting the Urim and Thummim as of divine institution, to invite the Spirit of God upon him.
§ 24. There needs no other argument to be alledged for the freeness,* 1.550 and forwardness of the Israelites in building the Tabernacle, then that the same was fully finished in few moneths. For they came to the desert of Sinai in the thirdm 1.551 moneth after their coming out of Egypt, and all was ended before then 1.552 twentieth day of the second moneth of the second year, when they removed from Sinai to the Wilderness of Paran. So that not above eleven moneths were expended on the whole fabrick, whereas Solomon in buil∣ding the Temple (though confessed a far more stable, and stately structure) spend fullo 1.553 seven years therein.
§ 25. The Tabernacle thus finished, most methodicall was the march∣ing and pitching of the Tribes about it; and surely, that God who in his
service enjoined order under the Law, will not allow confusion under the Gospell.
See we here the Le∣vites of Kohath, and the Reubenites, near neigh∣bours on the south of the Tabernacle.n 1.554 Here∣upon it came to pass, that Korah the grand∣child of Kohath the Le∣vite, conspired against Moses with Dathan and Abiram the sons of p 1.555 Reuben, the vicinity of their habitation affording them the conveniency of intercourse, and pri∣vacy together. And thus was the Tabernacle first put in its posture, sur∣rounded with the people on every side. Happy method, when in mat∣ters of religion the Church guides the State by her counsell, whilest the State guards the Church with her company.
§ 26. This Tabernacle when first brought into the land of Canaan,* 1.556 was set up at Gilgat, (the Ark being often parted from it on severall occasions) thence removed to Shiloh where it staid a long time, thence toq 1.557 Nob, thence to ••ib••on, and thence brought into Ierusalem, and laid up with the vessels thereof in ther 1.558 Temple. The Rabbins conceive that during the abode there∣of at Shiloh, the Tabernacle began to Templize, getting wals (though with∣out a roof) round about it, chiefly because about that time it iss 1.559 thrice termed a Temple. But I rather conceive, that Temple in those places is taken in a large acception, in which notiont 1.560 Iosephus termeth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ambulatory, or portable Temple. Or else it is so styled by way of Prolepsis, and well might David (twice in the forementioned places) call the Tabernacle a Temple, who endevored to make it so, both in his intention, and vast preparation for the same. But enough of this subject, for as Moses by hisu 1.561 prohibition stopped the bounty of the people bringing too much to the making of the Tabernacle: so must we here stint our dis∣course as swelling too large in the description thereof. Onely I adde, that though at the first free will-offerings alone were used, at the making of the Tabernacle, (none being necessitated to contribute thereunto) yet after∣wards for the maintenance thereof, and the service therein, men were bound to a certain sum to be paidw 1.562 thrice a year. God foreseeing that their first forwardness would not always continue, but cool by degrees, and need to be quickned by commands, as men now adays must be legally rated to repair those Churches which at first so franckly were erected, and endowed by the liberality and devotion of our Ancestors.
Here the Map of Egypt is to be inserted.
§ 1.EGYPT was by the Hebrews called Mizraim (and by the Arabians,* 1.563 Mesre, at this day) froma 1.564 Miz∣raim the second son of Cham, first inhabitant thereof. It was anciently called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the most skilfull of the Egyptian Priests, as Plutarch b 1.565 observes, no doubt from Cham the second son of Noah: as also it was termed Hammois (a name also generall to Libya, yea to all Africk) being in the same sound and sense styled the Landc 1.566 of Ham by the Psalmist. It had the Mediter∣ranean sea on the north, Cyrene on the west, Ethiopia (the countrey of Queen d 1.567 Candace) on the south, the Red-sea on the east, with a smal Isthmus of land (not past seventy miles over) betwixt it and the Mediterranean. Many Princes with as great expence as small success, have oft attempted with their Pioneers to pierce through this slender neck of ground, so to join the two seas together, for the greater conveniency of traffick. It seems hea∣ven blasted their designes, as an incroachment on the divine Preroga∣tive, it being onely placed in Gods power to give the Word of Command to the Ocean, Hither shalt thoue 1.568 come, but no farther. And if it be dishonesty to f 1.569 remove Land-markes of mens fixing, how high presumption is it to alter so ancient and solemn water-bounds of Gods own appointing?
§ 2. The Egyptians are low in stature,* 1.570 of firme and well compacted bodies, swarthy and tawny complexions. Hereupon Abraham coming into Egypt said to Sarah his wife, Behold NOW, I know that thou artg 1.571 a fair woman to look upon. Not that being so many years married, he had hither∣to lived in ignorance of her beauty, and now took first notice thereof, but (as Stars shine brightest in the night) so her fairness was now more
conspicuous amongst the black faces of the Egyptians. Their wits anci∣ently were very subtile and searching, esteemed the first inventers of Arithmetick, Musick, and by reason of the perpetuall serenity of the aire, they found out the course of the Sun and Stars, first dividing Time into Moneths, and Years. The wisdome of theh 1.572 Egyptians, is eminent in Scripture, much given to Magick, and Divination, yeai 1.573 Iannes and Iam∣bres the Inchanters have even to this day some in Egypt, heires to their mysterious impieties. As for the wandering Gypsies, which now a days pretend to the telling of Fortunes, their best cunning generally is the credulity of others, oft-times not seeing how near their own feet are to the stocks, and backs to the whipping-post. Yea commonly they are counterfeites, coming no more from Egypt, then the dissembling Gibeo∣nites did from a fark 1.574 Countrey, and perchance are next neighbours un∣to us.
§ 3. A most pleasant Countrey Egypt was,* 1.575 and is. For when the holy Spirit intended to commend the sweet situation of the plain of Iordan (be∣fore it was turned for the sins of the people into a stinking lake) he de∣scribeth it to be well watered every where, even as the Garden of the Lord, like thel 1.576 land of Egypt. Nor was the profit less then the pleasure thereof, affor∣ding plenty of the best Wheat, Barly, Rice, and all other grain; insomuch that this Land was generally horreum Romani imperii, the Barn or Granary of the Roman Empire. Indeed I finde the same title given also to the Island of Sicily. And no wonder; for the Roman Empire being so vast and expensive an housekeeper, might wel make use of two Barnes for her provision. However I dare boldly say, that though Sicily was the nearer, Egypt was the bigger and better Barn, and yeelded greatest store of corn in time of scarcity.
§ 4. Flax also was a stable commodity of Egypt,* 1.577 much whereof at this day is imported and used in England. Of this the finest linen in the world was woven. The Harlot could tell the silly young man, she sought to inveigle, I have decked my bed with coverings of tapestry, with carved works, and finem 1.578 linen of Egypt, as commonly the worst of women, get the best of wares, to please their luxury. As for the making of this linen cloth, it will hardly be beleeved, what Pomponius Mela hath reported, that the ancient Egyptians used to have their men keep home and spin, while their women managed their greater businesses abroad. But surely where the man puts his hand to the spindle, and the woman to the plough, there the whole family will be ill clad, and worse fed.
§ 5. Horses of the best kind were very plentifull in Egypt.* 1.579 Those were a prohibited commodity, forbidden by Gods law to be brought by great numbers into Israel, whose King was charged,n 1.580 Not to multiply horses to himself, nor to cause the people to return into Egypt; partly, lest whilest they went thither to course horses, they should change religions, and fall into love with Egyptian Idolatry; partly, lest they should place too
much confidence in the legs of horses; or arme of flesh, whom God would have immediately to depend on his own protection.
§ 6. Paper most usefull for intercourse, anciently grew in Egypt alone,* 1.581 being a sedgy weed on the rivers side, which they divided into thin flakes, whereinto it naturally parteth, then laying them on a table and moisten∣ing them with the glutinous water of the River, they pressed them toge∣ther, and so dried them in the Sun. God foretelling his punishments ono 1.582 Egypt, threatneth that The paper reeds of the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no more.
§ 7. Mummy must not be forgotten,* 1.583 being mans flesh, at the first em∣balmed for* 1.584 forty days together, and afterward for many years buried, in that hot and sandy Countrey. Yet all art cannot finally avoid the curse pronounced on mankind,p 1.585 Dust thou art, and to dust thou must return, so that if left alone, these corpses of themselves moulder to ashes. O••her∣wise such cost and curiosity used for their longer preservation, acciden∣tally occasioneth their speedier destruction; such bodies being taken up out of their graves, bought and brought into forein Countreys for me∣dicinall uses. What, is there such a dearth of drugs? such a famine of Physick in nature, that (as in theq 1.586 siege of Samaria) one man must feed on another? However, whilest some squeamish stomacks make faces to feed on the dead, perhaps their hard hearts at the same time,r 1.587 Eate up the living as if they were dead, either by fraudulent contracts or forcible oppressions.
§ 8. But these grand commodities of Egypt,* 1.588 were also allaied with some great inconveniencies, many noxious and venimous creatures swarm∣ing therein. The Prophets 1.589 called it, the land from whence come the young and old Lion, the Viper and the Viper and the fiery-flying Serpent. This, though mystically meant of the Kings of Egypt, their Lion-like antipathy and cruelty to Israel (styled also Serpents for their craft; flying, for the swift marching of their Armies, winged on horse-backs; fiery, for the fierceness and heat of their fury) yet was it also literally true, of plenty of such beasts in Egypt, where that moist and hot Countrey was both the pregnant mother to breed, and tender nurse to feed them in great abundance. Especially in the western deserts, towards Cyrene, an hideous, and dismall place: and therefore thet 1.590 Author of the book of Tobit, fitted it with a meet inhabitant, banishing thither, and binding there, Asmodeus the evill spirit, in the ut∣most parts of Egypt.
§ 9. Rain is very rare in this land* 1.591 (and that onely in winter) the windows of heaven here having no casements, and the Egyptians sup∣plying the want of rain, by making gutters out of the river of Nilus into all their grounds and gardens. God therefore in this respect preferreth the land of Canaan before this Countrey,u 1.592 For the land (saith he) whither thou goest to possess it, is not as the land of Egypt, from whence ye came, where
thou sowedst thy seed, and watered it with thy feet; as a garden of Herbs. But the land whither thou goest to possess it, is a land of mountains and valleys, and drinketh water of the rain of heaven. Surely as it is more honour to receive a boon immediately from the hand of a Prince, then in an indirect line, from him, by his servants; so more peculiar was the favour of God to the Iews, and the familiarity of the Iews with God, having their land watered from heaven, whilest the Egyptians looked not upward as men, but downwards as beasts, on that moisture which constantly procured the fruitfulness of their Countrey. But this pleased them best: as carnall souls had rather be at a certainty of plenty from Nature, then at an un∣certainty thereof, even from the God of Nature himself. However they are much mistaken, who have confidently reported that it never raineth in Egypt; seeing I have been informed the contrary, by a right worship∣full * 1.593 Person, and well accomplished traveller, a great Patron and bountifull promoter of my present studies; an eye-witness of much and violent rain at Grand-Cairo in Egypt, but such as presaged a great mor∣tality, which ensued not long after.
§ 10. The River of Nile is the happy Genius of the Egyptian soil, called in Scripture Nachal Mitzraim, or the river of Egypt, as a most learned Authour hathw 1.594 observed. Yea from this Nachal he clearly derived the name of Nilus with excellent proportion. For
| as | from | Bahal | Bââl | Beel | Bel | 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 | is deduced. |
| so | Nachal | Nââl | Neel | Neil | 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 |
§ 11. With the flowing of the River,* 1.601 rose also the Pride of the Egypti∣ans, exceeding all bounds and banks of modesty and moderation, defy∣ing Nature it self, because (as Isocrates saith) they had both drought and moisture in their own dispositions. And such their land is described by thed 1.602 Poet:
Terra suis contenta bonis; non indiga mercis, Aut Iovis, in solo tanta est fiducia Nilo. A land content with home-bred ware, For forein wealth she doth not care, Or whether heavens do frown or smile, Her confidence is all in Nile.Yea so impudent is the Egyptian arrogance herein, that whereas Nilus makes Egypt and God made both, they falsly boastc 1.603 once andf 1.604 again in the Prophet, My river is mine own, and I have made it for my self; whereupon God to clear his own property and right to the creature, threatneth to shew his judgements on that river,g 1.605 from the tower of Syen even unto the bor∣der of Ethiopia.
§ 12. Nilus venteth it self into the Mediterranean sea, with seven mouths, nothing being more famous in humane poetry and prose then this septemfluous river. The holy spirit takes notice of the same num∣ber, threatning utterly to destroy the tongue of the Ethiopian Sea, when with his mighty wind he shall shake his hands over the river, and shall smite it in the seven streams, and make men go over dry-shod:h 1.606 which words admit of severall in∣terpretations.
made, to drive mills, to drain meadows; fence fields, bear boats, and other private conveniences? Rivers having as little certainty to possess their proper chanels, as men their houses, ancient families being daily outed by other of later extraction.
§ 13. However,* 1.608 though the seven streams of Nilus pass current in most mouths, yet they are reckoned up, both over and under that num∣ber, by authours of excellent credit.
§ 14. To come now to the particular description of Egypt;* 1.613 Nilus flowing out of Ethiopia, compassed an Island called the Isle of* 1.614 Dogs; but, why so named, I know as little, as why those rich meadows lying be∣twixt London and Black-wall, are called after the same name, though bet∣ter deserving to be termed the Isle of Oxen, from the fat cattell feeding therein. But, seeing no mention of this, or the next Island (which Nilus makes) in Scripture, we pass them by, confining our ensuing discourse to Gods Word alone; save onely, that we will take leave to survey the Pyramides, becauseo 1.615 Iosephus (though erroneously) conceiveth them built by the Israelites, when here living in bondage.
§ 15. They stand not far from the western bank of the river,* 1.616 and are the younger brethren of the Tower of Babel, built (but with better suc∣cess, because finished) on the same consideration, by the Egyptian Kings, top 1.617 make them a name. Yet, who erected them, Greeks agree ill with them∣selves, and worse with the Arabian authours, so that Plinyq 1.618 gravely ob∣serves
it a just punishment on the vanity of these ••ounders, that they are forgotten. Indeed, in the Criticisme of credit, the Artisans cunning might cry halfes in honour, with the Kings cost in this structure; but, both the one and the other, are equally buried in silence, so that the most skilfull Egyptian Antiquary cannot out of these Hieroglyphicks of pompe and pride, read the name of either. Whilest the poor midwives, who contrary to Pharaohs command preserved the Hebrews children, are to this day remembred by their names, Shiphrahy 1.619 and Puah. Thus memories founded on the rock of vertue, stand firme, and fast; when they quickly fall, built on the foundered bottome of affected magnifi∣cence. Indeed, these Pyramides are of stupendious vastness, and may be termed Arts mountains, though mole-hills, yea, but warts, if compa∣red to those which Nature hath produced. So ridiculous is the unequall contest in point of bulk, betwixt their severall workmanships, that Natures pismires may be said to exceed Arts elephants.
§ 16. Some to excuse the pride of these builders,* 1.620 resolve their design on a point of policy, onely to busie their people, to prevent in them laziness and luxury, (the mother of mutinies) knowing, so rich a soile would invite them to riot, if out of employment. But (whatever was their principall project) their secundary end intended such structures for sepulchers, where the builders bodies lay, not interred, but immured, with all imaginable cost bestowed upon them. For, the Egyptians fond∣ly conceived (Reader, pity them, and praise God that thou are better in∣formed) that the soul even after death, like a gratefull guest, dwelt in the body so long, as the same was kept swept and garnished, but finally for∣sook it, and sought out a new body, if once the corpse were either care∣lesly neglected, or dispightfully abused; and therefore to wooe the soul to constant residence in their bodies (at least wise to give it no wilfull distaste, or cause of alienation) they were so prodigiously expensive, both in imbalming their dead, and erecting stately places for their monu∣ments.
§ 17. The long lasting of these Pyramids,* 1.621 is not the least of admira∣tion belonging unto them. They were born the first, and doe live the last, of all the seven wonders in the world. Strange, that in three thousand years and upwards, no avaritious Prince was found to destroy them, to make profit of their Marble, and rich materials; no humorous, or spightfull Prince offered to overthrow them, meerly to get a greater name for his peevishness in confounding, then their pride in first founding them; No Zelote-reformer (whilest Egypt was Christian) demolished them under the notion of Pagan monuments. But, survi∣ving such casualties, strange, that after so long continuance, they have not fallen like Copy-holds, into the hand of the Grand Signeur (as Lord of the Manor) for want of repairing. Yea, at the present, they are rather ancient, then ruinous; and, though weather-beaten in their tops,
have lively looks under a gray head, likely to abide these many years in the same condition, as being too great for any throat to swallow whole, and too hard for any teeth to bite asunder.
§ 18. We have been the longer hereon, because Iosephus,* 1.622 as is afore∣said, makes the Israelites, when enslaved in Egypt, against their wills, the builders of their Pyramids; others conceive them Pharaohs maga∣zines; so called, not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from fire, ascending in a narrowing shape, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from wheat, as used for granaries, or store-houses, where corn was deposited: both alike improbable, for
§ 19. However,* 1.625 here we may take occasion, to mention the miserable condition of the Israelites in Egypt, during which time, woefull their slavery, if we consider, the
§ 20. Somewhat north of the aforesaid Pyramids,* 1.631 on the same side of Nilus, stood the great City of Memphis, anciently the Metropolis of Egypt, where their Kings kept their Courts, and therefore it is probable here Ioseph was bought, and beloved by Potiphar, here afterwards accused and imprisoned unjustly, favoured by the jailer, advanced by Pharaoh, whose dreams he expounded: in a word, likely it is, that all those emi∣nent passages, betwixt him, and his brethren, were transacted in this City. Some hundred years after, the frequent addresses of Moses and Aaron to another Pharaoh, in the behalf of the Israelites, were performed
in the same place; and here, or hereabouts the ten Egyptian plagues were first inflicted, in manner and order ensuing.
§ 21. A gradation also appears in his proceedings,* 1.651 so that his heaviest judgements were reserved to the last, shewing first harmeless miracles (onely to raise wonder and seal his servants Commission) when Moses his rod was turned into a Serpent, and vice versa; and afterwards sending Punish∣ments,
§ 22. To return to the City of Memphis,* 1.654 by which name it is but once called in Scripture, namely Hosea 9. 6. being otherwise usually termed Noph in Holy writ. Divers Prophets have reproofs of, and comminati∣ons against this proud and profane City.
§ 23. Somewhat north of Memphis Nilus divideth it self into two main streams (besides some smaller betwixt them) thereby shaping a triangular Countrey,* 1.655 not unlike a Δ Delta in the forme thereof. Of these the more western falleth into the Mediterranean, at the ancient city of No, afterwards called Alexandria. A place, which principally prided it self in its populousness (thex 1.656 multitude of No, often mentioned in Scripture) and
in the advantageous situation thereof, both to get, and keep wealth, be∣ing invironed with water. But the greatness of this City onely made it the fairer mark for divine justice, which (notwithstanding the watery stati∣on thereof) needed neither bridge, ford, nor ••erry, at pleasure to waft it self over into it. How afterwards this City was humbled, take it from the pen of the Prophety 1.657, who speaking to Niniveh (though an exceeding great Cityz 1.658 of three days journey) seems to equalize, if not prefer No for bigness above it; Art thou better then populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea, Ethiopia and Egypt was her strength, and it was Infinite, Put and Lubim were thy helpers. Yet was she carried away, she went into captivity, her young men also were dashed in pieces at the top of all the streets: and they cast lots for hono∣rable men, and all her great men were bound in chains. It will hardly appear else∣where in Scripture, that Infiniteness is attributed to any created greatness, and here we see what became of it, so that the ruines of No may have this Epitaph written upon them, Hîc jacet finis infiniti.
§ 24.* 1.659 The estern stream of Nilus from the east receiveth the river Trajanus, on the south side whereof stood the City On (Onii in Ptolemaeus) whereof Potipherah was Prince or Priest, whose daughter Asenatha 1.660 Ioseph took to wife. Aven is hard by, a City, against whichb 1.661 Ezekiel prophesied, and by some is made the same with Heliopolis. This Heliopolis, or Beth∣shemesh, is generally conceived the place (though not named in Scripture) where our Saviour (before he could go, forced to flyc 1.662 from the fury of He∣rod) being a babe abode with his parents. What he did here (besides sucking of his mothers breast) is not recorded in the Gospell; though d 1.663 one presumes to tell us, how the Egyptian Idols, at his entring into the land, felt a shaking ague, and fell down in homage to him, as once Dagon to the Ark.e 1.664 Another relates, how this infant sate under a great tree, which out of dutifulness bowed down to him, because his short armes could not reach the branches thereof.f 1.665 A third reports of a fountain betwixt Heliopolis and Babylon, purified to a medicinall virtue, from the foulness of the Babes clothes washed by his mother therein. All which Non credi∣mus, quia non legimus. Thus Authors conceiving it not to stand with the state of Christ to live obscurely in Egypt, furnish him with faigned mi∣racles to make him more illustrious, and therein mark not the main in∣tent of Divine Providence. For, in this clandestine flight of his Son, God intended not to present him in a glorious appearance, but to lessen, hum∣ble, & empty him, so that his poverty in it self considered was a rich mi∣racle, especially seeing we are stayed by his flight, and brought home by his banishment. Besides, theg 1.666 Scripture expresly termeth his turning of water into wine at Cana in Galilee, the beginning of his miracles.
§ 25. The precise time of Christs residence in Egypt is not set down, * 1.667 but surely his stay here was not so long, as to tanne the Virgin Mary, and dye her complexion into a Black-more, as she is presented in her Chapell
of Lauretta. I deny not, but the purest beauties are soonest subject to sun∣burning, but such a face better became Christs Spouse, then his mother, h 1.668 I am black, but comely, ô yee daughters of Ierusalem. Nor should I much won∣der at the colour in her face, if onely the fancy of a libertine Painter, had not so many learned men made her picture the object of their adoration. Yet the darkness of her face here, is as avouchable, as the brightness of her clothes elsewhere, glistering with gold, and rich stuffe (some preten∣ded reliques whereof at Paris, the finer they are, the falser they are) better beseeming her ancient royall extraction, then her husbands present poor and painfull condition. Yet such gorgeous apparell was not so much above her means, as such garish attire (wherewith some Painters doe dress her) was against the modesty of that ever blessed Virgin. But, par∣don our digression, and we return to o••r matter.
§ 26. Just at the confluence of Trajanus and Nilus,* 1.669 stood the once fa∣mous City of Babylon, though in antiquity, greatness, and strength, far inferiour to a City of the same name in Chaldea. It is not yet decided, which of these two Saint Peter intended; when writing, Thei 1.670 Church which is at Babylon elected together with you saluteth you, and so doth Marcus my Son. Pro∣testant Divines generally interpret this of the great Chaldean Babylon, where moe Iews dwelt, then in any one place which was without the land of Palestine, and therefore probable that Saint Peter, being the Apostlek 1.671 of the Circumcision, might sometimes reside there, yet seeing Marcus is mentioned in the same verse, who is notoriously known to have lived in this land (and once to have been Patriarch of Alexandria) why might not this our Egyptian Babylon, be here meant by the Apostle? But Popish writers are so fond to have Saint Peter at Rome, that here they will have Rome mystically to be termed Babylon. Good luck have she with her honour; always provided, that if Rome will be Babylon in this Epistle, to gain Peters presence; she shall be Babylon in the Revelation, on whom those plagues and punish∣ments are denounced. But, such as plead her heir-apparent to the former, endevour to cut off the entail, that the latter may not descend upon her.
§ 27. To return to the eastern stream of Nilus,* 1.672 which runneth through the land of Pathros. Into which the remnant of the Isra••lites, left by the King of Babylon, returned under the conduct of Iohanan the son of Kareah, contra∣ry to Gods flat1 1.673 command by the mouth of Ieremiah. They took also him, andm 1.674 Baruch the scribe (pity to part them, but that the mouth and ••and should go together) no doubt against their consents, and brought them down hither into the land of Egypt, partly out of policy (though they would cast away their counsell) to weare their [forced] company to counte∣nance their design; and part out of despight, that if (according to their prediction) any evill betided them, they also might be joint-sufferers therein. Both of them, (nothing appearing to the contrary) dyed here, not finding their corpes, liken 1.675 Iosephs, carried back in a Coffin into their own countrey. It matters not though our bodies be bestowed in the
earthly Egypt, so our souls be translated to the heavenly Canaan.
§ 28. Many were the prophecies of Ieremy during his abode in this land.* 1.676 Amongst others, that, when he solemnly denounced the ruine of Egypt. For he was commandedo 1.677 to take stones, and hide them in the clay in the brick-kill, which is at the entry of Pharaohs ••ouse in Tahpanhes, (understand it some competent distance thence, otherwise such a shop of smoak was but a bad Preface to a Kings Palace) and did foretell that Nebuchadnezzar King of Babylon, should in process of time, set his throne, and spread his roy∣all pavillion on those very stones when he should conquer Egypt, which no doubt came to pass accordingly. A little more northernly this western stream of Nile parts it self into two chanels. One falling into the Mediter∣ranean at Zoan, a City built* 1.678 seven years after Hebron in the land of Cana∣an. Anciently a chief City in Egypt, the whole land, by Synecdoche, being termed† 1.679 The field of Zoan, where many of Moses his miracles were wrought. The Princes of Zoan, though pretending to much wisedome, are* 1.680 twice pronounced fools by the Prophet. The other stream of Nile falleth into the sea at† 1.681 Sin, (where hard-by anciently lived the* 1.682 Sinites, one of the ele∣ven nations of the Canaanites) called also Raamses, being one of the* 1.683 cities which the Israelites built for Pharaoh, (as Pithom was another) afterwards called Pelusium from the muddy situation thereof, and Damiata at this day.
§ 29. But we hasten to the land of Goshen,* 1.684 as the best ground in all Egypt, lying in the east part thereof. The bounty of an ancient Pharaoh gave this Countrey to the Israelites for the goodness thereof, and the poli∣cy of succeeding Pharaohs continued it unto them for the situation thereof being surrounded with Egypt on all sides save the sea on the east, so that the Israelites were wedged in fast, not to depart without leave. Herein they multiplyed miraculously, though the Egyptians endevoured their de∣struction.
§ 30. Shiphrah and Puah are tampered with,* 1.685 of Midwives to become Murderers, that all the male children of Israel might be still-born. The pri∣vacy of their place might have performed this with the less suspicion, by but lending a Pinch to such tender plants, and then putting it on the ac∣count of casualty, or some sinister accident. But they the Ministers of life, refused to be the Messengers, yea the Procurers of death: and God, in re∣ward of their kindness to his people,p 1.686 made them houses. Not materiall houses (as little comfortable in a land where they, and theirs were not long to live) but understand it, God made their posterity (the Midwives) themselves being presumed ancient before entring on that profession) to multiply and increase. Some will say, such houses could not stand firme, being built on the foundered foundation of theirq 1.687 lying. For this act of these Midwives was with child with twins,r 1.688 Fides mentis, and Fallacia mentientis, the faith of their love, and falseness of their lying, and the former onely was rewarded by God, without any approbation of the other.
§ 31. This taking no effect,* 1.689 came out that cruel edict, that all the males
should be drowned, whilest the females were kept alive to be drudges. In which times 1.690 Moses was born; one of the best of men, in the worst of ages. He was a beautifull childe,t 1.691 not onely in the eyes of his partiall parents (every bird counting its own young-ones the fairest) but really the marks of extraordinary comliness appeared in his face. Yea, such was his per∣severing beauty, (fair in the Cradle and Saddle too) that it lasted unto his old-age; His vigorous and sparkling eyes not beingu 1.692 dimmed after an hundred any twenty years. His parents hid him three moneths, and then not daring longer to keep him, for fear of the Kings searchers for for∣bidden goods [male-children] expose him in aw 1.693 bulrush Ark unto the water.
§ 32.* 1.694 Pharao••s daughter with her feminine train-guard comes down to wash her self, spies the Ark, and commands one of her maidens to fetch it. At the opening thereof, to see with what wares it was fraught, they finde a child therein, andx 1.695 behold the babe wept. It is common for children to cry (few born without it) whilest this infant did not cry out of curstness, nor sob out of sullenness, but wept out of sorrow, as silently sensible of more sadness then he durst express, lest he should give his enemies war∣ning thereby to destroy him. How early did Moses begin his meekness, and learned the lesson of patience betime? The Lady beholding him, had compassion on him, accounted it pity to drown him, who had almost drowned himself with his tears. She saves him alive, sends him to his mother-nurse, pays her wages for suckling him, takes him home when weaned, counts him hery 1.696 son, and gives him breeding accordingly, they being but half-parents that bestow Nutrition, not education, on their children.
§ 33. Moses well becomes his breeding,* 1.697 and isz 1.698 learned in all the wisdome of the Egyptians. Yet we finde not that the Court made that impression on him as on Ioseph, never swearing by thea 1.699 life of Pharaoh. However, when he was come to years, heb 1.700 refused to be called the son of Pharaohs daughter. Probably in his minority he owned that royall relation.c 1.701 When he was a child he did as a child. Now come to the full use of his reason, he renounced all such false extraction. He was so far from writing or styling himself so, that he would not be called the son of Pharaohs daughter. It is not enough for us not to tell lies, but we must not suffer them to be told, if it lie in our power to forbid it. Moses is not ashamed of* 1.702 Amram and Iochebed his poor but pious parents, and will not exchange them, to be supposed the son to Pha∣raohs daughter: Though that was not a bare title, but had both thed 1.703 pleasures ande 1.704 treasures of Egypt attending it. An Israelite in the kilne is better then an Egyptian in the Court.
§ 34. He chose rather the afflictions of his brethren,* 1.705 and goes out to see how it fared with them. Finding an Egyptian wronging an Israelite he kils him: shewing therein some signes of that Saviour-ship, which God intended him for, and he hoped his Countreymen would havef 1.706 under∣stood. But alass, they were capable onely of burning brick, whose eyes
had pored so long on the earth, at last they had almost lost looking up to heaven with any hope of deliverance. The Egyptians bodyg 1.707 is hid in the sand, but his killing was publick in the mouths and discourse of all the Israelites.
§ 35. This his first essay succeeding so well,* 1.708 Moses would adventure on a second design, to at one two Israelites at variance. But he found it more facile to subdue a foe, then reconcile friends fallen out, and easier to be a Conquerour, then Peace-maker. He that did the wrong demands of him, who made him a Judge, and whether heh 1.709 intended to kill him, as he did the Egyptian. I see it is no sufficient proof, because the party is Plaintiffe that his cause is the best, seeing sometimes they that are most injurious, are the most querulous. Herein God gave Moses an handsell, or taste, of the froward nature of the Iews, (offended with such, as advised them for the best) that he might know the better, how hereafter to demean himself towards such waiward dispositions. Hereupon Moses, by seasonable flight, provides for his own safety.
§ 36. Shall such a man as Moses fly?* 1.710 Had he not better have stood to it, and avouched his act? Sure the Princess royall, his Lady-mother could bear him out for innocent; at the worst, by her Court-interest could procure his pardon. But he knew it was ill trusting of doubtfull friends in dange∣rous cases; especially that Ladies affection no doubt abating unto him, since his refusall of her son-ship. Into the land of Madian he flies, conti∣nueth there forty years; that term expired, returns into Egypt, and wrought those great wonders in the Court of Pharaoh, whereof largely before.
§ 37. But of all the Physick he gave Pharaoh,* 1.711 none wrought so effectu∣ally upon him for the mollifying of his heart, as that last Purge, when the eldest son was slain in all families; whereupon the Israelites are urged to depart: first borrowing all thei 1.712 wealth from their neighbours, who would make their flying enemies a bridge of gold. Nothing bounded the Egyptians giving, but the Israelites asking: had more been demanded, more had been delivered unto them. Skin for skin, yea all that a man hath, k 1.713 will he give for his life. Yet I cannot properly call these, Gifts; but rather Le∣gacies of the Egyptians, because bequeathed by them, when all conceived themselves in a dying condition.
§ 38. Out marched six hundred thousand Israelites,* 1.714 besides a mixt multitude; full of wealth, wanting nothing, butl 1.715 leaven in their bread, for lack of time; from Rameses in the land of Goshen where they dwelled, tom 1.716 Succoth: thence forward ton 1.717 Ethaim in the edge of the wilderness; and then faces-about, by Gods command they were to turn and encamp before Pihahiroth between Migdoll and the sea, over againsto 1.718 Baalzephon, where we leave them in a sad condition, Pharaoh behind them, the sea before them, having their choice to be drowned or slain; till God sent them a miraculous deliverance.
Here followes the Map of Jewish habits.
§ 1. I Conceived my taske finished in describing the land of Palestine,* 1.719 when casually casting mine eye on Speeds Maps of England, and other Countreys, I found their borders, or margins, garnished with the pictures of their inhabitants, garmented, and habited respectively according to their several fashi∣ons. Wherefore, not to be defective in any necessary ornament, we have added this discourse of Iewish Vestments, confining our selves herein onely to Scripture instructions, and the last Translation, to avoid endless difficulties, arising from the various render∣ing of the names of Iewish apparell.
§ 2. Iewish garments were made of severall matters. First,* 1.720 of pelts, or raw hides, all the wardrobe of those pious persecuted people (Exiles are living Martyrs) whoa 1.721 wandred about in sheep-skins, and goat-skins. Secondly, Leather, as the girdleb 1.722 of Elijah. Thirdly, Hair-cloth, as the raiment of Iohnc 1.723 Baptist. Fourthly, course hemp, whereof sackcloth, the generall weeds of extraordinaryd 1.724 mourners. Fiftly, Fine linen very fashionable in those parts, silk, cloth, scarlet,e 1.725 wrought gold, whereof severally in due place. In a word, according to the condition of the wearer, their clothes might be made of any thing, but not of two things together [woollen and linen] as flatly forbidden by the Leviticallf 1.726 Law. Because God would have his people sincere, without any mixture of hypocrisie;g 1.727 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all of one sort, linsie-woolsie being to the touch, whath 1.728 lukewarmn••ss to the taste, offensive to him, who being simple and single in himself, loves integrity in others.
§ 3. Of all colours they most delighted in white.* 1.729 Let thy garments be alwaysi 1.730 white; signifying the jollity and mirth of the wearer. A colour highly valued in Scripture, He that overcometh, the same shall be clothed in k 1.731 white raiment, as the Embleme of victory, purity, cheerfulness, know∣ledge, and (in a mysticall sense) grace, and glory. Which whiteness of their apparell, the Iews daily preserved, with constant washing thereof.
§ 4. Black is conceived by Arias Montanus to be the generall wearing of mourners,* 1.732 chiefly grounding it on Davids words,l 1.733 I bowed down heavily as one that mourneth for his mother; the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Incurvabam atra∣tus, I bowed down in black. However, I conceive this blackness no superin∣duction of a dark die on Davids clothes, but rather a dirty hue, or soil contracted on his white garments, from neglect of washing them (Vestes potiùs sordidae quàm; nigrae, as we say mourning shirts) it being custo∣mary for men in sadness, to spare the pains of their laundresses, with Mephibosheth, who, when David was driven from Ierusalem, during his absence, washed not hism 1.734 clothes from the day the King departed, untill he came again in peace.
§ 5. Other mention of black among the Iews,* 1.735 I finde none at all, save one∣ly, that there was a company called Chemarims, or, Black men, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to black or burn, (and black we generally complain is a burnt die) accounted by some conjurers, as trading in the black Art, & clothed accordingly whose name Godn 1.736 threatneth to cut off from Ierus••lem. They were the idola∣trous Priests of Baal, prophesied against byo 1.737 Ho••ea; or some appendants to his service, who werep 1.738 destroyed by King Iosiah, and got their name of Chemarim from black clothes, a peculiar habit (no doubt) to themselves, and which in opposition to them (I conceive) few other would wear.
§ 6. Blew succeeds,* 1.739 a celestiall, or skie colour; Color caeruleus quasi coe∣luleus, highly priced by the Iews, who anciently had (as their Rabbins report) the exact skill of dying it to the height, which since they have lost. Yet I finde no Iewish apparell wholly made of this colour; where∣of I conceive this reason, that they abstained from it, as a colour sacred and mysterious, then which none more used about the Tabernacle, and Temple, in the curtains, vailes, and vestments thereof. Onely we read, that ordinary Iews, by Gods command, were to make that lace, or rib∣band q 1.740 of blew, wherewith their fringes were bound to their clothes. In∣timating, that heavenly meditations were the best ligament, to continue, and fasten Gods commandements unto their souls. The Babylonians much delighted in, yea, doted on this magisteriallr 1.741 colour: and so also did the Persians, as may appear by Mordecai, who when advanced, was clothed ins 1.742 blew, amongst many other royall accoutrements.
§ 7. A gradation in honour of three colours remain,* 1.743 usuall amongst the Iews in robes of State for persons of highest qualities, on great solemnities. First, Scarlet whereint 1.744 Saul first clothed the daughters of Israel, not dyed (as our modern) with Madder, or with Cochenil, or with the powder in
grain [otherwise Alchermis] all inventions of later date; but with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a shrub, whose red berries, or grains, gave an orient tincture to cloth. Second, Crimson (to which Scarlet is brought by a mixture of Alume) which was used in Solomonsu 1.745 Temple, and in the garments of the prin∣cipall w 1.746 Iews. Third, Purple, the richest of all earthly colours, having the gaudiness of red (whereof it retains a cast) abated with the gravity of blew, chiefly dyed at Tyre, and taking the tincture thereof from the liquor of a shel-fish, formerly found plentifully in the sea thereabouts, but ut∣terly lost and unknown at this day. And, although I no whit envy the good huswife described by Bathsheba, clothed with sox 1.747 rich a die, because earned with her industry (and good reason, Win purple and wear purple) yet, I confess, I grudge at the rich glutton in the Gospell, that he should be clothed withy 1.748 purple and fine linen, and fare sumptuously every day.
§ 8. And now I have dipt my fingers so far in the die-fat,* 1.749 a word more to reconcile a seeming difference in the Gospell. For, when our Saviour had rich robes in derision put on him by the souldiers, what Saint Matthew calls a Scarletz 1.750 robe, is termed bya 1.751 Saint Mark, andb 1.752 Saint Iohn a purple robe, and that without the least prejudice to the truth; for
§ 9. As for the shape and making of the Iewish garments,* 1.755 they were no affecters (Englishmen-like) of various fashions; but, according to the commendable gravity of the ancient Germanes, kept the same form for many ages. Indeed their clothes, being for the most part loose vestments, not exactly fitted to their bodies, but onely cast over, wrapped about, or girded unto them, the less curiosity was required in their making. Hence it is, that we finde the Philistines theire 1.756 clothes fitting Samsons friends, and Ionathansf 1.757 robe given to David, serving him without any considerable difference. And, because we meet not with the trade of a Tailor, clean through the Scripture (though frequent mention of Weavers, and Full••rs therein) it seems anciently no distinct occupation among the Iews, being probable, the men, or their wives made their own clothes;
with Dorcas, whog 1.758 made coats and garments for the widows, whilest she was with them. Thus the state, and gallantry of the Iews, consisted not in their changeable fashions, but in their various changes, orient colours, costly matter, curious embroderies of their garments. However so much of the fashionablenesse of their clothes as is colligible from Scripture, we come now to describe.
§ 1. NExt to their skins they ware linen cloth (as most cleanly,* 1.759 soft, and wholesome for that use) and at night lay in the same: Thus the young man, late at night allarum'd out of his bed, with the noise made by Iudas, and his rout, when Christ was apprehended, is said, to havea 1.760 a linen cloth cast about his naked body (as his bed-livery left on him) which he was fain to forsake, and so to make his escape.
§ 2. Next this they put on their coat,* 1.761 which came down to their very feet, accounted modest, grave, yea, honourable amongst them. Great therefore the indignity, offered by the King of Ammon, to Davids Embassa∣dors, b 1.762 cutting off their garments in the middle, even to their buttocks; it being a disgrace to the Iews, which was all the fashion in the cloaks of the anci∣ent Gaules.
Dimidiásque nates Gallicac 1.763 palla tegit.And to prevent the dangling down, and dagling of so long garments, the Iews used, when sent ond 1.764 an errand, when taking a journey, when doing anye 1.765 office in the house, and whenf 1.766 eating the Passeover, to gird up their clothes about them. Hence a girdle is taken in Scripture for strength, readiness, and activity, whilest the want thereof denoteth weak∣ness, looseness, and laziness. Those girdles used generally to be but about their loins, Stand therefore having your loinsg 1.767 girt. And therefore extraordinary was that golden girdle of Christ in the vision, and singularly placed about h 1.768 his paps, shewing it rather of ornament then use, not to get strength, but show the state of the wearer thereof.
§ 3. Now,* 1.769 although free-born people, when about their business, girt up their coats not above their mid-leg; slaves, for their greater shame, when carried captive, were forced to tuck their clothes up above their thighes. Thus the Prophet, foretelling the captivity of Babylon, calls to the virgin of Sion, make bare the leg,i 1.770 uncover the thigh, pass over the rivers, as being to wade the nearest way over waters in their passage, whilest their conquerors would not be at the cost to ferry them over.
§ 4. To return to the Iewish coats;* 1.771 As they were tyed up with girdles in the midst: (girdles serving the Iews for purses wherein they carried their moneys—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,k 1.772 nor brass in your girdles) so
they were collared about the neck; witness Iob his expression, that his diseasel 1.773 bound him about as the collar of his coat. Either, that his malady in∣separably clinged unto him, (in which sense we say, ••n ague sticks to ones back as close as his clothes) or rather, because he was visited with a noisome disease and aggulatinatus sanie, was grown stiffe and hard with the purulent matter of his ulcers. As the Iews coates were collared above; so they were skirted, and fringed below, by Gods especiall command.m 1.774 Speak unto the sons of Israel, and say unto them, that they make unto them a fringe on the skirts of their clothes throughout their generations, and that they put upon the fringe of the skirt a ribband of blew. And it shall be unto you for a fringe, that yee may see it, and remember all the commandements of Iehovah, and doe them. Andn 1.775 elsewhere they are enjoined to make fringes upon the four skirts of their garment.
§ 5. A fringe in Hebrew Zizith,* 1.776 or Tsitsith, sometimes also Gedilim, in Greeko 1.777 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, represented the complication, or conjunction of Gods commandements among themselves, with their inseparable connexion, as the threads in those thrummed fringes were woven together. The blew lace tying them to the four skirts, typified how closely Gods law ought to be applied, and fastned to our hearts. By the rules of the Rabbins, every free-born male-child amongst the Iews, when knowing to cloth himself, was bound to wear these fringes. But women, servants, and infants were not bound (sayp 1.778 they) to weare them, though they might without committing any sin, provided that they used no ceremoni∣ous blessing (like men) at their putting them on. The same say, that blindeq 1.779 men were also bound to wear fringes, for, though they saw them not themselves, others did behold them. Gedilim (they say) was the thrums woven in the cloth, and Zizith was an addition of threads tyed with knots thereunto, but the particular and numerous Criticismes thereof we refer to such as delight in Rabbinicall disquisitions. Onely adding, that the modern Iews have wholly left off the formall wearing of fringes, alledging this reason thereof, because they have utterly lost the mystery of making the blew ribband (even by their ownr 1.780 confessi∣on) an essentiall implement of the fringes, which should be dyed of a firmament, and unfading colour, in lieu whereof, some make shift with a white onely, whilest others (it seems) unable to compleat their fringes according to Gods command, prefer the totall omission, before the imperfect observance thereof.
§ 6. Hitherto of the lower coat of the Iews,* 1.781 which they ware next their linen shirts. Over this they had another called a mantle, or cloak cast over them, when they went abroad, separable from their garment be∣neath it. This cloaks 1.782 Iudah left with Thamar, andt 1.783 Ioseph with his mistress, when the one lost and the other preserved his chastity thereby. Such an upper garment was laidu 1.784 aside by Christ, when about to wash his Disciples feet: and putw 1.785 off by the Iews, when intending to stone Saint Steven; and wasx 1.786 left by Saint Paul at Troas. Yea, generally they
ware it not when busie at their work in the field, and were counselled by Christ at the invasion of Iudea by the Romans, forthwith to make their escape, and not to return back to take such clothes with them, as left at home behinde them.
§ 7. Of these coats beneath,* 1.787 and cloaks above, we understand that ex∣pression in the description of a goody 1.788 wife, She is not afraid of the snow for her houshold, for all her houshould are clothed with scarlet, or rather (seeing no good huswifery to aray servants in so rich suits) as the Hebrew word importeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with double garments, that is, with coats and cloaks to make them winter-proof, and perchance with duplicates, or two of both kindes, though successively worne at severall times. So much of both their garments, not forgetting the counsell Christ gave the Iews concerning them (but when and how far to be followed, let others dispute)z 1.789 If any will sue thee at law, and take away thy coat, let him take thy cloak also.
§ 8. At night they used to strip themselves of both* 1.790 when going to bed:a 1.791 I have put off my coat, how shall I put it on? Except in some case of ex∣tremity, requiring their readiness every instant: Nor the men of the guard which followed me, none of them put off theirb 1.792 clothes, saving that every one put them off for washing.
§ 9. The poorer sort were fain in the night,* 1.793 to make use of their cloak, or upper garment, for their blanket, or coverlet. And therefore God by speciall order provided, that though men might pawn their upper clothes (as not absolute necessary for their wearing) all the day time, yet at night such a pledge was not longer to be detained, but should be restored to him,c 1.794 At the Suns going down, for that is his covering onely, it is the raiment for his skin, wherein shall hed 1.795 sleep? Say not, he was as much subject to catch cold in the day, as at night for want thereof; for then being warmed with his work, and in constant motion during his day-labour, no danger of taking cold, though the same might surprize him lying still at night, when, how sharp the season happened sometimes, the high Priests servants will testifie, needing in the spring timee 1.796 a fire of coales to be made for them.
§ 1. HOwever,* 1.797 all Iewish garments admitted of variations, according to the ages, professions, conditions, occasions, and sexes of the wearers. First for the ages, briefly to habit a Iew, from the Cradle to the Coffin, we begin with the infant, who with Iob, cominga 1.798 naked out of his mothers wombe, findes some clouts provided by the care of his parents, or providence of his friends, to cover him. Amongst these, most remark∣able are hisb 1.799 swadling clothes, wherewith the Iewish mothersc 1.800 swathed
their children. No doubt doing it with more discretion then many English mothers, and nurses, who (as Spigeliusd 1.801 observeth) generally hurt their babes by binding them too hard about their breast, thereby causing consumptions, of which disease, he affirmeth, moe die in Eng∣land, then in any other Countrey. And so we leave this Iewish infant sucking, or sleeping on the lap of his mother.
§ 2. Afterward in due time he is coated, with little Samuel, for whom his mother made a littlee 1.802 coat year by year. Nor know I which more to commend, Hanna's huswifery in annuall providing, or Samuel's thrift in making his coat to serve him a whole year. We conceive childrens clothes differed from mens, not in fashion, but in degrees, which encreased with the stature of the wearer. Leave we this childe in his calling, name∣ly playing with his mates in the Marketf 1.803 place, loth to spoil his sport (it being as pleasant to see children play, as men to work:) Provided, they be seasonably set to school, for,g 1.804 Train up a child in the way he should goe, and when he is old he will not depart from it.
§ 3. From a child he starts up a youth,* 1.805 and becomes a stripling, then beginning to delight in brave clothes. If his fathers darling, then per∣chance he is clothed with a coat, rain-bow like, striped, and streaked, as Iosephs garment, with diversh 1.806 colours; the sight whereof bred worse co∣lours in the face of his brethren (pale envie, red wrath, blew malice, black hatred) finding him so far out strip them in their fathers affection. Leave we this stripling, hunting, shooting, and offering at manlike exercises.
§ 4. Few moe years shoot him up to be marriageable,* 1.807 and his parents provide a wife for him, as Abraham for Isaac, (Abraham, who followed Godsi 1.808 Angel sent before him, whilest too many covetous fathers are onely g••ided by other Angels in their choice) and soon after he is prepared for marriage. On his wedding day, how glorious doth he appear coming out of his chamber as thek 1.809 rising Sun, when as al 1.810 Bridegrom he decketh him∣self with ornaments? We wait on him to his Bride-chamber, wish him joy, and depart.
§ 5. Within a year after his marriage* 1.811 (for till that time he was pri∣viledged by the law,m 1.812 not to goe out to war, but to be free at home, and to cheer up his wife) he goes forth to fight, souldiery not being so distinct a profession amongst the Iews, but that every able man, upon just summons, was bound to bear armes. Behold we him now in complete armour, accor∣ding to his quality, made either of steel,n 1.813 brass, oro 1.814 gold (I m••an for shields and targets; for, otherwise all the art of man cannotmake an edged tool of gold, or silver) Defensive; as habergeon, brigandine, coats of male, (which we wish better put on, then Ahabs was, that no chinkes may be left betwixt thep 1.815 joints thereof) Offensive, & those either to use cominùs, at hand∣push; or stroke, as sword, dagger, spear; or eminùs, at distance, as bow, sling, dart, and other artificiall engines, (whereof Kingq 1.816 Uzziah was the ingenious inventour) or of a mixed nature, as a Iavelin, which was a spear-dart,
sometimes cast out of their hands, as Saul atr 1.817 David; sometimes kept in, and thrust through their enemies, in which manners 1.818 Phinehas did execution on Zimri and Cozbi. It is enough barely to name these wea∣pons, as having no peculiar Iudaisme in them, but common with other Countreys. For, though God enjoyned the Iews some ceremonious ob∣servances in their wearing-apparell, distinguishing them from other nations; yet in the fashion of their armes, he suffered them to conform with the heathen, as might be most for their own safety, and advantage.
§ 6. But amongst all martiall accoutrements,* 1.819 we must not forget the souldiers girdle, the inseparable companion of military men. Thus when Ionathan stript himself, he gave David his garments even to his sword, and to his bow, and to hist 1.820 girdle: understand his gift exclusively, these three things not comprehended therein, as being unsouldier-like to part with them. Ioab promised to give him that could kill Absalom ten shekels of silver, and au 1.821 girdle, as a proper military Donative. And perchance, such a Girdle, Balteus militaris, bestowed by a Generall in a field after the fight, amounted to the honour of our modern Knighthood, not to say, Banneret∣ship. Conquerors used to besmear their girdle with the bloud of those they overcame (a Bend or Fess gules, we know, is an honorable Bearing) in avowance, and justification of what they had done. And therefore David taxeth Ioab, that having killed Abner, and Amasa, not valiantly in the field, but treacherously by fraud, he shed the bloud of war in peace, and put the bloud of war upon hisw 1.822 girdle, that was about his loines, and in his shooes that were upon his feet. Not that it casually spirted upon them, but that of set purpose he put it there, misapplying an hostile ceremony of lawfull con∣quest, to his act of perfidious, and cowardly murder. Leave we now our souldier thus completely armed in all respects, going forth to fight, wishing him to be valiant for his people, and for the Cities of his God, and [for success] the Lord doe what seemethx 1.823 good in his eies.
§ 7. But if in stead of victory,* 1.824 he meeteth with overthrow, and de∣struction, so that, with Iobsy 1.825 messenger, he himself hardly escapes to bring the dolefull tidings of their defeat; behold him in the following sorrowfull equipage of a Mourner. Withz 1.826 baldness on his head (not na∣turall, but) occasioned by the shaving thereof, to make room for a sad Peruke ofa 1.827 Ashes, orb 1.828 earth thereupon; beardc 1.829 shaved, or else, his upper lipd 1.830 covered, clothes rent, yea, flesh it self cut (not wounded by the enemies sword, but) as a penance imposed upone 1.831 himself, feetf 1.832 bare, and whole body next the skin clothedg 1.833 in sackcloth, wherein he used to lie, and accor∣ding to the occasion, more or less was his humiliation. May he meet with seasonable comfort, and good counsell, whilest we proceed.
§ 8. Some few years after, 'tis strange to see, how insensibly age hath surprised him, so that he beginneth now to become an Elder.* 1.834 If you finde him not at home in his house, you shall certainly meet him amongst those of his own rank in the gate of the City (where a Con∣sistory
Court was daily kept, and he a Judge therein) wrap'd with Samuel warme in hish 1.835 mantle, and having in his hand a staffe;
§ 9. At next return we finde him beddred,* 1.839 reduced to aged Davids condition, though they cover him with clothes he getteth nom 1.840 heat. We wish him (in stead of a young Abishag) good kitchin-Physick, carefull atten∣dance, and serious meditation on his latter end.
§ 1. PRobable it is,* 1.841 that all vocations of people (besides the Priests and Levites) as Husbandmen, Tradesmen, Citizens, Mer∣chants, Doctors, Judges &c. were distinguished by their severall ap∣parell, though we can onely insist upon some few we finde in Scri∣pture. First, Fishermen had their coates made with the best advantage, not to hinder the wearers swimming therein. Thus, Peter hearing that the Lord stood on the land,a 1.842 girt his fishers-coate about him (for he was naked) and did cast himself into the sea. Oh that men would but use the wealth of this world, as Saint Peter his coate, onely for civility, as a covering in their passage through the waves of this life, without danger of being drowned in the Deep, with the weight thereof!
§ 2. Shepheards succeed,* 1.843 sufficiently known by their bag,b 1.844 and staffe, orc 1.845 hook; except any will adde thereunto thed 1.846 dog of their flock, as so ne∣cessary an attendant, they seem naked without him. Their clothes were made large and loose, easie to be put on, without any adoe, so that they might run, and ray themselves. Hereupon it is prophesied of Nebuchad∣nezzar, that he should array himselfe with the land of Egypt, as a shephearde 1.847 putteth on his garment, that is, quietly, quickly, in an instant, the conquest thereof should cost him no trouble, as meeting with no considerable opposition.
§ 3. But my pen is soon weary of the worthless wardrobe of such poor, and painfull people, longing to come to Court,* 1.848 the center of brave∣ry, where those Men of clothes, to whom gallantry is essentiall, have their continuall residence. Such (saith our Saviour) as wearef 1.849 soft clothing, are in Kings houses. Insomuch that there was a law in the Court of Persia,
that, None might enter into the Kings gate clothed withg 1.850 sackcloth, as a disparage∣ment to the place. Though the Porters which shut out sackcloth, could not stop out sorrow from entering into the Palace of the mightiest Mo∣narch.
§ 4. Courtiers were apparelled often in fineh 1.851 linen,* 1.852 which the chiefest of them need not blush to weare, finding Angels themselves (waiters on an higher King) clothed in pure andi 1.853 white linen. Now, although Iudea had store of home-growingk 1.854 flax, yet she fetched far finer from Egypt, whence in Solomons time the Kings Merchants received linenl 1.855 yarn at a price. Kings Merchants, being a Guild or company of men with a badge Royall upon them, probably priviledged with a preemption of all wares, and sole trade in some commodities, so that Solomon (like the great Duke of Tu∣scany) counted traffick no abatement to his Majesty. They brought it in linen-yarn, not linen-cloth, Solomon so setting up Napery, and the manufacture of weaving, to the much enriching of the land, and employing of the poor people thereof. Thus, after his time the finest linen cloth, formerly a purely forein, became partly a native commodity of Iudea; as linen, Egyptian; as cloth, Iewish; spun abroad by the wheels of strangers, woven at home on the looms of his own subjects. I say not, that Solo∣mon took the first hint of this good husbandry, from the mouth of his mother Bathsheba, charactering a good wife,m 1.856 She maketh fine linen, and selleth it: though a family being a little kingdome (as a kingdome a great family) what is found beneficiall for the one, may by proportion be extended advantageous for the other.
§ 5. Pass we by fine cloth to come the sooner to silk,* 1.857 the appa••ell also of our Courtier. By silk we understand not Sericum, coming from the East Indies, where it groweth on trees: nor Byssus, a soft silk grass; but Bomby••ina, made of silk-wormes, (whereof largelyn 1.858 before) and of it plenty in Palestine. Indeed we finde, thato 1.859 Heliogabalus first wore such silk clothes in Rome; and that in Iustinians time (some five hundred years after Christ) silke-wormes by somep 1.860 Monkes were first brought into Europe; as also thatq 1.861 Cardinall Woolsie was the first Clergy-man that wore silk in England: but, when silk began first to be worn by the Iews, we cannot exactly define. Onely we finde amongst the many favours God bestowed on their Countrey, this especially recounted,r 1.862 I covered thee with silk. And thus we leave our Courtier so gaily apparelled, that his clothes (according to the Apostless 1.863 complaint) are not onely his Usher to make room; but also his Herauld, to appoint a principall place for him to sit down, when coming into any assembly; whilest others, of less gallantry, (but perchance more goodness) must either stand, or sit at his foot-stoole.
§ 6. Come we from the Stars to the Sun;* 1.864 from the Courti••rs to the King himself. Such were conspicuous, and distinguished from their subjects, by their Crown, Scepter, Throne, and royall Robes, which Iehosaphat
wore in war to hist 1.865 cost, had not Gods goodness ordered, that he was more scar'd then hurt thereby. White garments were worn even by the Kings themselves. Hereupon when our Saviour as a Mock-king was made a derision both to Gentile and Iew▪ as the Souldiers arraied him in u 1.866 Purple, Robes of Magistracy amongst the Romans; so Herod, a Iew (conforming his scoffes to custome of his own Countrey)w 1.867 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clothed him with a white garment. Sometimes, Kings did, out of speciall grace, communicate their robes to be worn by their Favorites, as isx 1.868 eminent in the case of Mordecai. Many and rich (no doubt) were the habilliments of the Iewish Kings, but when all was done, Solomon, in all his glory, was not arrayed as ay 1.869 Lily in the field, more fine to the touch, fair to the eye, and, which is the main, the Lilies beauty is his own, and in him; Solomons bravery but borrowed, and upon him.
§ 7. We had almost forgotten the Pharisee,* 1.870 who will be offended (as loving thez 1.871 uppermost rooms at feasts, and chief seats in the Synagogues) if not having an high, and honourable mention in our discourse. These, gene∣rally, delighted ina 1.872 Phylacteries (and fringes of the broadest size) being schedules, or scrouls of parchment, tyed to their foreheads, or left hands (by popular error accounted nearest the heart) wherein the Decalogue, and, some adde, four other sections of the Law were written; so carrying a Library of Gods word on their clothes, scarce a letter in their hearts. They wore course clothing, pretending much mortification, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they exercised, (that is, when these Mountebanks theatrically acted their humiliation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉b 1.873 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they had thornes for their bed to lay upon, and some of them wore a Mortar on their heads, so ponderous, that they could look neither upward, nor on either side, but onely down∣ward, and forthright. But, because the Pharisees affected such clothes meerly to be seen of men; out of set purpose, to cross their vainglorious humour, we will look no longer on their strange apparell, lest we in∣crease their pride, by our studious gazing on their phantasticall habits.
§ 1. ALthough it be probable,* 1.874 that the ancient Iews generally went bare-headed (making use with Elijah of their Mantles, or upper garments, in tempestuous weather, wrapping their heads, as he hisa 1.875 face therein) yet we finde them in after ages wearing Hats on their heads, with which the three childrenb 1.876 were cast into the fiery furnace. Not, that they were like those we wear now adays, (a meer modern inven∣tion since round flat caps were disused) but, are termed Hats by analogy, though not of the same form, for the same service, the coverture of the head.
§ 2. But,* 1.877 some will say, if Hats were formerly fashionable among the Iews, how came that Order of Antiochus (many years after) to be be∣held as an Innovation, of so dangerous consequence in it selfe, and so distastfull to the Iews, when he enjoyned them to wear anc 1.878 Hat? It is answered; such Hats were offensive to the Iews, not so much for them∣selves, but because,
§ 3. Ear-rings were generally worn by Jewish women,* 1.883 as also by their male children whilest as yet young, and under their mothers com∣mand; h 1.884 Break off the golden ear-rings which are in the ears of your wives, your sons, and your daughters. Where, by sons, we understand little boys (there∣fore hemmed in the text with women on both sides) having their sex as yet scarcely discriminated by their habits. But, whether men amongst them ware ear-rings, is doubtfull, and the negative most probable; see∣ing the Scripture, speaking of the eastern Army conquered by Gideon, For they had goldeni 1.885 ear-rings, because they were Ishmaelites; intimates thereby, that such were no masculine ornaments usuall amongst the people of the Iews. Except any make [for] there to relate, not to the ear-rings them∣selves, but to the extraordinary multitude, and massiness thereof. Wherefore, if any be earnest on the contrary, I oppose not; being con∣tented the Iews should have rings in their ears, so be it they had not Idols in those rings, ak 1.886 superstition of their ancestours, when first coming out of Padan-Aram.
§ 4. Nothing savel 1.887 chaines was worn about their necks;* 1.888 no linen in lieu of our modern bands, which otherwise would have intercepted, and
hindered the beautifull prospect of the Spouse her neck, when compared to a tower of Ivory. As form 1.889 bracelets about their wrists,n 1.890 rings on their fingers, (for gloves we finde none)o 1.891 signets in those rings, herein the Iews nothing differed from other nations.
§ 5. Their legs were generally bare:* 1.892 wherefore, when we finde the Three children cast into the fiery furnace, in their coats, their* 1.893 hosen and their Hats; by [hosen] we understand not stockins, but breeches; which (as the Ie••ish Priests† 1.894 must wear of linen for modesty) other persons might for their own conveniency, or warmth; as probably these children did, as then living in Babylon, being somewhat a more northern climate, and colder countrey then Iudea.
§ 6. On their feet, when at home,* 1.895 and in summer time, they used to wearep 1.896 Sandales; which had soles, but no upper-leathers, save the liga∣ments wherewith they were fastned over the instep and cross of the foot. Hence came the frequent washing of their feet in the eastern parts; not onely to cool them, but chiefly to clear them from the gravell, and cleanse them from the dirt, which those casements of their Sandales had let in. In the winter time, and when they travelled abroad, they wore shooes (which they used to put off when coming onq 1.897 holy ground.) And it seems that in fair weather, whilest the Master, for more ease, might walke in his Sandales, the servant used to carry his shooes after him (as our Ser∣ving-men their Masters hoods on the same occasion) in case that rain, or foul weather should happen in their journy. Hence that humble ex∣pression, r 1.898 Whose shooes I am not worthy to bear, that is, unworthy to per∣form the meanest servile office unto him. Their shooes were tyed with a small, and slender latchet, yet big and strong enough, to fasten two eminent Proverbes on posterity.
§ 1. SO much of the Iewish male-apparell,* 1.903 come we now to their Fe∣minine-attire; sexes amongst them being solemnly distingui∣shed by their clothes, according to Gods express command therein, a 1.904 The woman shall not weare that which pertaineth to the man, neither shall the man put on a womans garment, for all that doe so are abomination unto the Lord thy God: as in all ages, Epicoene Apparell hath been the Baud to much baseness. Onely herein we are sorry we cannot satisfie our selves, much less the Rea∣der; so little appears of their apparell in Scripture, though we will dili∣gently take whatsoever it tenders unto us.
§ 2. We begin with the Girles;* 1.905 when, first we findeb 1.906 the City full of boys and girles playing in the streets thereof. Let none condemn them for Rigs, because thus hoiting with boys, seeing the simplicity of their age was a Patent to priviledge any innocent pastime, and few moe years will make them blush themselves into better manners.
§ 3. For,* 1.907 being grown virgins of pretty stature, they were closely kept under covert-parent. Whereupon a virgin in Hebrew hath her name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hide, or keep secret, maidens not being permitted to gad abroad alone, but onely in companies on great solemnities, then exer∣cising themselves with their own sex, inc 1.908 dancing, singing, and playing ond 1.909 Timbrels, accounted maiden melody. Hereupon it was, that Amnon lusting after his sister Thamar, thought ite 1.910 hard for him to doe any thing to her. Not, that he made it any difficulty, or scruple in conscience to commit folly with her; but all the hardness was in compassing her company, that was kept so close; and therefore, he was fain, with a fetch, to be∣tray her into his Chamber. We finde nothing particularly of the attire of ordinary virgins in Scripture, but onely that the Virgin-royall, or Kings daughters, were apparelled with garments of diversf 1.911 colours upon them: of the severall kindes and makings whereof, we shall treat* 1.912 by and by.
§ 4. Now,* 1.913 before the Virgin we speake of, prove 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉g 1.914 past the prime of her youth, her parents have provided an husband for her. Indeed generally the Iews married very young, as studiously advancing speedy propagation of posterity, especially before Christs time, accounting virginity (after ripe years) a petty purgatory, and barrenness after marriage a little hell, so ambitious all were of children.
§ 5. On her wedding-day,* 1.915 how gallantly doth she come forth as a Brideh 1.916 adorned for her husband? She needs not any Art of memory to minde her to put on her ornaments, for, can a Bridei 1.917 forget her attire? Hers, to use, if not to own: it being a fashion amongst the Iews (even at this very day observed by them) that, at a marriage, a Bride (though
never so mean a person, or silly servant) is decked and dressed in all gay∣itry lent unto her by her neighbours, so that, that day she appears a mo∣ving mine of gold, and precious stones. Nor matters it, though the Brides bravery be borrowed on her wedding-day, if so be that the com∣fort, and contentment in her match, remain her own all her life after▪ And no wonder, if Bride and Bridgroom were both very gallant, when all their invited guests are highly concerned to be comely; otherwise, if wanting ak 1.918 wedding garment, they are accounted to ••ff••ont all the compa∣ny, and the welcome occasion of their meeting together.
§ 6. Next day we behold our Bride a formall wife,* 1.919 and amongst all her clothes we take especiall notice of thel 1.920 vaile on her head, in token of the subjection she gave to, and protection she took from her husband. Vaile in Hebrew called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 radid, derived from radad, to bear rule and au∣thority, shewing now she had powerm 1.921 on her head, being under the com∣mand of an husband. Her vaile was partable from the rest of her clothes▪ witness the complaint of the Spouse, that, Then 1.922 watchmen (shame on them for their pains) and the keepers of the walls took away her vaile from her. This vaile (as all the other garments of the wife) were provided her all her life time, on her husbands charge, God taking peculiar order, that in case her husband should take another wife, yet (amongst other provisions) his first wiveso 1.923 raiment should not be diminished, though formerly she had been but a servant unto him. But wofull the condition of those seven women, who (as the Prophet foretells) in a dearth of men, desiring nothing with an husband but an husband, would be contented, yea willing, and desi∣rous to weaie their ownp 1.924 apparell, (that is, to clothe themselves at their own charges) so be it they might have but one man for their husband, to per∣form conjugall duties unto them.
§ 7. Now,* 1.925 as the ordinary Iewish wives wore clothes proportionable to their husbands estates: so the honourable women amongst them, Queens especially, wore broidered garments, which were of two sorts,
Haec tibi Memphitis tellus dat munera: victa est Pectine Niliaco, jam Babylonis acus.Affirming that in his age the Egyptian shuttle had got the victory of the Babylonish needle. Understand him, for the quickness, speciousness, cheapness, and novelty of the work; not the state, riches, and curiosity thereof, seeing the wrought garments from Babylon were like costly
Manuscripts, the woven stuffes from Egypt like Printed books, done with less charge, and greater expedition.
§ 8. But besides embroidered clothes,* 1.929 we finde the Queen of Iudea once arraied int 1.930 gold of Ophir (as if her garment were cut out of the same piece with her Scepter and Crown) and made of massie plate. If so, such bravery was rather to be pitied, then envied, (as all outward great∣ness is a penance rather then an ornament) except the hands of her Train∣bearers did lighten the burden thereof. However, it rather appeareth (as afterward it followeth) ofu 1.931 wrought gold; either onely studded or bossed therewith, or consisting of golden threads wrought thereinto. Thus such gallantry was fashionable amongst the Iews, long before any there∣of was used in the western parts, or Rome it self. Where Tarquinius Priscus is by Pliny affirmed the first who triumphed aureâ tunicâ, In a golden coat. And many hundred years after, the same Author reports for a matter of greater rarity, that he with his own eyes beheld Agrippina the wife of Claudius wearing Paludamentum auro textili (or Chlamydem auratam, as Tacitus phraseth it) a Mantle of cloth of gold, as the first which began that fashion in Rome, though customary with the Iewish Queens a thousand years before.
§ 9. But,* 1.932 if our foresaid wife, though a Queen, chanceth to bury her husband, and so become a widow, presently on she puts herw 1.933 widows-garments, andx 1.934 anoints not her self with oyle, but weares mourning apparell (or else, it would be accounted a great breach of modesty in her) some competent time, though the exact limitation thereof be not specified in Scripture. These Widows-garments, of what mean and homely matter so∣ever they were made, had this peculiar priviledge, that they might not be taken to pawn, ory 1.935 pledge; God the Father of the fatherless, and the Iudge of thez 1.936 widows, being so carefull, that no injury should be offered unto them.
§ 1. SO much for the attire of sober,* 1.937 and civill Maidens; the garments of grave and modest Matrons. Another genera∣tion succeeds, whose husbands might be the Sons of Abraham by their extraction, but these their wives were none of the daughters of Sarah by their conditions. Indeed a little before the captivity of Baby∣lon (luxury is the forerunner of misery) the Iewish women were arrived
at the greatest height of pride; like those of whom Moses foretold, a 1.938 The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground, for delicateness and tenderness. Oh pride! the earth, which isb 1.939 Gods footstool, is not good enough to be hers. Though the same one day will be bold to tread on her face, who thought her foot too good to tread on it.
§ 2. The Prophetc 1.940 Isaiah taketh especiall notice of a world of trinkets,* 1.941 which in his days concurred to dress them:
§ 3. In the first place we may conceive many of these ornaments were onely temporary,* 1.943 as used by the Fashionists of that age, which afterwards disused, both name and thing came to be abolished. Which frequently comes to pass in all kinde of apparell, whose very names by degrees grow old, wax thread-bare, turne to rents, to rags, to nothing. For instance, it would pose a good Antiquary, to describe the exact fashion ofe 1.944 Herlots, Paltocks, Gits, Haketons, Tabards, Court-pies, Chevesailes, and Gipsers: barbarous names, which may seem to carry a Spell or Conjuration in the mention of them. Yet all these were kindes of gar∣ments, commonly used in England some four hundred years agoe. Yea, pride playing in all ages upon conceited opinions of decency, hath in∣finitely varied the fashion of all apparell, customes of our Ancestours appearing as antick to us, as our fashions (perchance) will seem in∣credible to posterity. Who would beleeve, that ever our English, some four hundred years since, wore shooes s••outed and piked more then a finger long, crooking upwards (calledf 1.945 Crackowes) resembling the Devils claws, which were fastened to the knees with chains of gold, and silver? Or, that about the reign of King Henry the fifth, men grew so excessive in that kind, that it was fain to be ordered by Proclamation, that none shouldg 1.946 weare their shooes broader at the toes then six inches?
§ 4. Secondly, of these ornaments, some were necessary, as fine-linen; others modest, as Vailes; moe (though costly) comely, as ear-rings, and bracelets; (whichh 1.947 Rebekah her self, and the best of women did weare)
most of them (some few excepted) though magnificent, lawfull, if not exceeding the wearers estate. Some therefore will demand why the Prophet reproved them, and why God was offended therewith? But, we must know, the things were not so faulty in their own nature, as for the superfluous variety, fantasticall fashion, and over costly mat∣ter thereof. But, which is the main, the mindes of the wearers did the mischiefe, whose fingers (as I may say) infected their Rings; and mouthes marred their Mufflers, being used with pride, and abused to wantonnefs. The text saith, The daughters of Sion were haughty and walked withi 1.948 stretched out necks (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to boast is byk 1.949 Criticks deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the neck; pride being most visible in the erected posture thereof) and wanton eies, walking and mincing as they goe, and making a tinkling with their feet, carrying (it seems) bells at their heels, whose musick did jar with modesty, and gave the watchword to wantons, at what Signe mer∣cenary embraces were to be sold unto them.
§ 5. Thirdly,* 1.950 of such as were meer superfluities, none appear more ridiculous and strange then the nose-jewels in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 leaving us at a loss how they were fastned. Surely, the Iewish women were not ringed swine-like, nor had they, like the Salvages in America, their noses bored through to hang jewels therein. For, although some may plead, Pride never feels pain; as also, that the absurdest fashions, when made common, seem comely; yet such holes in their noses (moe nostrils then ever nature made) must of necessity hinder, both their speech, and plainer pronunciation: except, (as some conceive) they were fastned with gold, or silver-hoops about thier noses. For mine own part, I suppose these nose-jewels the same with frontlets, frequent among the Iews, or else some pendants fastened thereunto:
§ 6. Now,* 1.953 whereas baldness is threatned to the Iewish women, i•• prompts unto me a passage in Hippocrates, who (asn 1.954 Seneca cites him) affirmes, that women in his time were neither bald, nor subject to the gout: and yeto 1.955 Seneca confesseth, that the weaker sex in his days, were
subject to both these infirmities; Non qu••a mutata foeminarum natura, sed vita: nam cum virorum licentiam aequaverint, corporum quoque virilium vitia aequa•• verunt. Though a supernaturall cause must be allowed, immediately to inflict the same on the Iewish women, about the time of the Prophets prediction.
§ 7. Whereas it is said,* 1.956 in stead of beauty burning, I question whether it relateth to the Babylonians sacking of the City, whenp 1.957 they burnt the house of God, and brake down the wall of Ierusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. Rather I beleeve it referred to some personall, and corporall malady, which afterwards God in∣flicted on the bodies of these lascivious women: As Fevers, or the disease Erysipelas, A swelling full of heat, and redness with pain about it, (called by us Saint Anthonies fire) or some other pestilent inflammation. Except any will understand burning in theq 1.958 Apostles sense, for inward lust; that these women, when ugly and deformed, should still ardently affect their lovers, by whom they were entertained with neglect, and con∣tempt.
§ 8. The mention of turning a sweet smell into a stink,* 1.959 mindes me of a common tradition, that an offensive savour attends the bodies of modern Iews, who (notwithstanding their frequent washing) may be sented in their company, from those which are Christians. Indeed the flout of a fleering Paganr 1.960 Poet herein, workes nothing on my beliefe,
Quod jejunia Sabbatariorum, Malles, quàm quod oles, olere, Bassa.More am I moved with the testimony of many credible Merchants in our age, adding hereunto, that the Iewish mothers use to buy the bloud of Christians, from Barber-surgeons, (who preserve it on purpose) there∣in to bath the bodies of their new born babes, so to mitigate the rank smell of their children. However, we leave this ass 1.961 doubtfull, having formerly found their report false, who (literally interpreting that com∣mination, t 1.962 And ever bow down their backs) affirme all Iews to be crooked, or bunch-backed; experience presenting many of that nation (for their stature) as proper persons, and as streight as any other people.
§ 9. I shall deceive their expectations,* 1.963 who conceive I will soile my book with presenting the exact habits of common Harlots therein. One∣ly in generall we learn from Scripture, that with Thamar the daughter-in-law of Iudah, they used to situ 1.964 covered and wrapt in a vaile, in an open place, by the way. Impudent modesty! shameless shamefacedness•• What a contradiction was there betwixt her gesture, and posture? Whyw 1.965 face covered, if intending to be dishonest? Why in the high-way, if disposed to be otherwise? Hereby she professed a private-publickness (thex 1.966 twilight is the Harlots season) As free to commit sin: so carefull not to be openly
known her self, and (by consequence) not to reveal him who com∣mitted it with her.
§ 10.* 1.967 Adde hereunto that painting was practised byy 1.968 Harlots, adulte∣rated complexions well agreeing with adulterous conditions. Especi∣ally, they used toz 1.969 to paint their eyes, understand their eye-browes and eye-lids with Stibium, to make them look black, conceited by them an extraordi∣nary comeliness. Hereupon was Solomons caution, Neither let her take thee with hera 1.970 eye-lids, as one of her principall nets to catch wantons therewith. When aged, they used in vain to make themselves fair by b 1.971 renting their faces with painting, though more cause to rent them with their nailes out of penitent indignation. Thus painting, used to recon∣cile, in time widens the breaches in their faces; and their flesh, tainted at last with the poison thereof, like rotten vessels, spring the moe leakes, the more they are repaired.
§ 11. As for the other garments of whores, it is probable,* 1.972 that the publick, and mercenary, were distinguished from honest women, by some habit peculiar to themselves; Solomon observing, that one came forthc 1.973 with the attire of an Harlot. Sure I am, the same custome long since was observed in England, finding that Adam Francis Mercer, and Lord Maior of London Anno 1352. procured an Act of Parliament, that no known whore should wear any hood, or attire on her head, except raied, d 1.974 or striped cloth of diverse colours. But, enough, if not too much, of so bad a subject;e 1.975 Who so pleaseth God, shall escape from her, but the ••inner shall be taken by her.
§ 1. AFter some few years,* 1.976 all the persons formerly described, high and low, rich and poor, one with another, meet at the house of death, whither we will afford them our attendance, to behold their funerall wardrobe. Indeed, by Iobs confession,a 1.977 Naked shall I return thi∣ther again, all are resolved naked into the wombe-generall of their Mother Earth; andb 1.978 When he dieth he shall carry nothing away with him, (that is, actively, which he himself can put on, or is sensible of) though passively the dead may bec 1.979 carried out with such clothing upon them, as decency, and modesty requires.
§ 2. First therefore,* 1.980 his eyes being closed by one nearest, or dearest unto him,d 1.981 Ioseph shall put his hands upon thine eyes; the body wase 1.982 washed, and then prepared for embalming. This embalming was twofold; either by incor∣poration,
substituting spices in the rooms of their brains and bowells taken out, so to preserve their corpses from corruption; an Egyptian custome, and so probablyf 1.983 Iacob and Ioseph were embalmed: or else onely by apposition, or putting of sweet odours to the dead body, (called by the Iews* 1.984 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) after which sort our Saviour was embalmed. Of whom as a bone was not broken: so no part of his body was taken away, to hinder the entireness of his resurrection.
§ 3. The next work was,* 1.985g 1.986 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉h 1.987 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to con∣trive the body, and winde it into a modest method. For, though the pale cheeks of the dead will take no other dye, yet the corpse may blush by proxy in the surviving kindred, if not put into a decent posture. After∣wards, they were wrapped up in a Sindon,i 1.988 bound hand and foot with grave-clothes (generally calledk 1.989 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and more particularly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a napkin about their heads, single by it self, and not fastned to the rest of the grave-clothes, as appears by that napkin in about our Saviours head, not lying with the clothes after his resurrection, butl 1.990 wrapped toge∣ther in a place by it self. This done, the body was put into am 1.991 Coffin; laid, and carried out on [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] an 1.992 biere, and then either,
§ 4. We presume,* 1.999 the children and friends, of this person deceased, bemoaned him veirs & spirantibus lachrymis, with true and lively sorrow; otherwise it was common amongst the Iews, as amongst our modern Irish, to send for Mourning women, sou 1.1000 cunning in wailing, that they could make their eyes run down with tears, and their eye-lids gush out with waters, so to furnish forth the Funerall. Such mock-tears were in all ages:
Credidimus* 1.1001 lacrymis: an & hae simulare docentur? Hae quoque habent artes, quáque jubentur eunt. Thy tears were trusted: do they falshood know? Yea, they have tricks, at will they come and go.But, as parents, when their children cry for nothing, use to beat them, that they may cry for something: so God threatned that he miseries of Ierusalem shouldx 1.1002 afterwards turn their faigned, and strained wailings, into sound and sincere sorrow; when those teares (formerly but the adopted chil∣dren)
should become the naturall issue of their heavy hearts.
§ 5. Nothing more remains of the Iewish burying clothes;* 1.1003 except any will adde, as part of their Metaphoricall garments, the graves where∣in they were interred. These were proportioned to the deserts of the party deceased, and love which the living bare unto him. In which re∣spect Hezekiah was buried in the chiefest (ory 1.1004 highest) of the sepulchers of the sons of David; but whether highest in posture as nearest to David, or in structure, as built most eminent above ground, let others dispute. They used to white over their sepulchers to appear beautifull without, to which the hypocriticall Pharisees are resembled by oura 1.1005 Saviour. Yea, the friends of the dead used to raise, repair, and rebuild such sepulchers many years after the party was deceased (probably renewing the Epitaphs upon them:)b 1.1006 witness the contradiction in the Iews actions, with one hand out of pretended courtesie, building and garnishing the tombes of the dead, whilest at the same time with the other hand, out of reall cruelty, they killed the living Prophets among them.
Here the Map of Jewish Gods is to be inserted.
§ 1. IT is hard,* 1.1007 exactly to define, when Idolatry first began. It is generally thought about the days of Enos, Adams grandchild; grounded upon Gen. 4. 26. though little certainty can be col∣lected from those words, so variously transla∣ted. We may safely conceive, it began very early, in the infancy of mankinde: it being true of the great World, what is said of Man the Microcosme,a 1.1008 The wicked are estranged from the wombe, they goe astray speaking lies, as soon as they be born.
§ 2. If we enquire into the causes of the variety of Idols,* 1.1009 and far spreading of superstition, these principally present themselves. First, the multiformity of error in its own nature. If truth be once casually lost, but especially if wilfully left, numberless are the by-paths of falshood. Nothing under an Infinite, can expleat, and satiate the immortall minde of man. Who having once forsaken God, infinite in power, thought to fill it self with Idols, infinite in number; leaving still a blank, and reser∣ving their souls forb 1.1010 unknown Gods, when they should be added there∣unto.
§ 3. Secondly,* 1.1011 the mistaking the attribute, of divine Providence. Men did conceive the whole world, and all therein, too large a compass for one God to actuate and inform. And therefore as Plinyc 1.1012 observeth, that the old Eagles determinant spatia, assign severall and certain circuits to their young ones to flye and feed in, without interfering each on others dominions; so the heathen confined topicall Gods to particular places. Their Gods (sayd 1.1013 the Syrians of the Israelites) are Gods of the hills; (perchance collecting the same from the Iews usuall sacrificing in high places) we will fight against them in the plain, and surely we shall be stronger then they.
This mindes me of the speech of ae 1.1014 Persian in England, attendant on the Embassador Anno 1626. who perceiving wealthy people in London in the time of the Plague tumultuously posting to their Countrey houses; What (saith he) have the Englishmen two Gods, the one for the City, and the other for the Countrey? A mistake in the heathen, which gave the occasion of multi∣plying of Deities: some shadow of whose superstition, still remains in Popish Saint-worship. For whereas Christ gave his Disciples power tof 1.1015 heale all manner of sicknesses, and all manner of diseases (not consigning the Ague to Peter, Palsie to Andrew &c.) they appoint the severall maladies to the cure of severall Saints, Tooth-ach to Apollonia, Sore-eyes to Saint Blaze &c.
§ 4. Thirdly,* 1.1016 the improving of Heroicall into Divine worship. Anci∣ently every nation had men of renown, famous in their generations, meri∣ting much of their Countrey. Whose memories after their death was honoured with monuments, statues, Anniversaries of mourning, some foo••steps whereof are seen in the daughters of Israel yearly lamenting the daugh∣ter g 1.1017 of Iephthah. In process of time, popular indiscretion, hightened this civill, into divine honour, translating such famous Heroes from the front of the mightiest men, into the rear of the meanest Gods: as appears by the propensity of the people of Israel to adore Moses when dead, had not Godh 1.1018 prevented it.
§ 5. Fourthly,* 1.1019 the assigning severall sexes to their Gods, asi 1.1020 Ashtaroth the Goddess of the Zidonians. Hereupon the fancy of the Poets were the spokesmen to make love betwixt them, the Priests to marry, or rather the Pandars to couple; and upon the present impregnation of the female Deities, the same luxurious fancies were the midwives to deliver them, the nurses to suckle their children. These, when brought up to maturity, were also disposed in matches, thus filling the world with families of full grown, and nurseries of infant Deities.
§ 6. Lastly,* 1.1021 the suggestion of Satan, who was the Master of the ceremo∣nies in all these superstitions: who as he is a generall gainer by all sins of men, so he did drive a secret trade, and particularly received unknown profit by Idolatry; seeing, as thek 1.1022 Apostle observeth, what they saerifi∣ced, they sacrifittced to Devills.
§ 7. In the progress of Idolatry we may observe,* 1.1023 first, they began to worship glorious creatures, The Sun, with all the host of heaven, mentioned by holyl 1.1024 Iob, an ancient writer. But all the stars in heaven were too few for them to adore. Hence they proceed to worship usefull creatures, sheep, oxen &c. stepping thence to the adoration of things hurtfull, Dragons, Serpents, Crocodiles; probably in fear, for a Ne noceant, that they should doe them no harm. Lastly, they gave divine honour to all creatures in generall, m 1.1025 Changing the glory of the incorruptible God, into an Image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things: their children not making more babies, then their parents did Idols. But of all, the Egyp∣tian superstition, rather then it would sit out, plaid at the smallest game;
they worshipping besides Oxen, and Sheep, Onions and Leeks, in their gar∣dens: So that one may justly admire that their superstition did not starve them. For this being granted, that they would not eat what they did adore, (which is laid to the charge of the Papists, how truly I have now no leasure to examine) it is hard to conceive where they found food to satisfie their hunger, besides the objects of their Idolatry.
§ 8. If now in the next place we descend to enquire, what should make men so much to dote on the visible representations of their Dei∣ties, contrary to the nature of a spirit; we shall finde it proceed from thier infidelity,* 1.1026 not able to apprehend God under the notion of an incor∣poreal Being. And therefore to contract the species of their devotion, they fixed it in a materiall object, lest otherwise with them their God should be out of sight, out of minde. Saint Lewes of France loved much to hear Sermons, whilest our King Henry the third his contemporary, was more for be∣ing at Mass, saying he had rather see his God then hear another speake eloquently of him. This humour of seeing a Deity (though venting it self other∣ways) possessed the hearts of people in all ages, who being unable to raise up their minds to conceive God every where, loved to look on him bodily represented in some materiall Image.
§ 9. Infidelity thus premised as the main cause, two other occasions,* 1.1027 no ways given by God, but ignorantly taken by men, much advanced such visible representations: First, Gods frequent appearing to the Pa∣triarchs in a bodily shape. Which being but then assumed, voluntary, occasionall, and for the present purpose, was misinterpreted by men for naturall, necessary, constant, and an essentiall part of his Being: and thence they concluded him a corporeall substance.
§ 10. Secondly,* 1.1028 Image-making was much advantaged by some ex∣pressions in Scripture, that God used after the manner of men, allaying the purity of his nature, with humane Phrases, so to work himself the bet∣ter down to our capacities. Should God speake of himself as he is, his expressions would be as incomprehensible as his Essence. Hereupon, men, in stead of thinking higher of Gods Goodness, thought lower of his Greatness, and not able to conceive his Providence by his Eye, cleare de∣monstration of his Power by his Arme, clearer by his Hand, clearest by his Finger, attention by his Eares, gracious presence by his Face &c. fell first in their brains to fancy, and then with their hands to form him a bodi∣ly Image, or Idol. Idols, which though (as the Psalmistn 1.1029 observeth) they have mouths and speake not, yet are termed by the Prophet,o 1.1030 teachers of lies, misinforming men with most false apprehensions.
§ 11. But their impieties stopped not here, but proceeded from a corporall, to a vicious assimilation,* 1.1031 and soon after inferred their Gods conformity to man, as well in lewdness, as in limbes, badness, as bodi∣ly proportion. This they falsely collected from the impunity of many profane persons, interpreting Gods silence, consent; as approving,
because not presently punishing their wicked practises. These things ••ast thou done, and I keptp 1.1032 silence, and thou thoughtest that I was altogether such a one as thy self. Thus because many Theeves have thrived by their felonious cour∣ses, Drunkards in their distempers have strangely escaped dangers, and Harlots have grown wealthy by their mercenary embraces; the hea∣thens have fancied Mercury the God and Patron of theft, Bacchus of drun∣kenness, Venus and (as some will have it) Flora of whoredom, con∣ceiving such Gods guilty themselves of the same sins, and friends, fa∣vourers, yea protectors thereof in others.
§ 12. But to return to their worshipping of Idols. True it is,* 1.1033 the most knowing and rationall amongst the heathens, adored not the very materiall Image, but in, under, through, and beyond the same worship∣ped the true God of heaven and earth. And in all ages some were found who flouted at such superstitions: amongst these the Poet brings in an Idol thus speaking.
Olim truncus eram ficulnus, inutile lignum, Cum faber incertus scamnum facerétne, Deúmve; Maluit esse Deum. Time out of minde a fig-tree stock I grew, An useless block, before the workman knew, Benches, or Gods to make me, (smal the ods) Resolv'd at last of me to make his Gods.Semblable whereunto is the story of a Countrey-man in Spain, who coming to an Image enshrined, the extraction and first making whereof he could well remember, and not finding from the same that respectfull usage which he expected, (haply because he had not feed the Friers to their contentment, who accordingly do sell such frowns and smiles) You need not (quoth he) be so proud, for I have known you from a Plum∣tree. But although the wiser sort both of Pagans and Papists worship∣ped God under the Image, so onely faulty in symbolicall Idolatry, and breach of the second Commandement, serving the true Deity in a false and forbidden manner, yet the ignorant people amongst them both, were directly guilty of dull downright Idolatry, breaking both first and second Commandement, adoring a false God with a false service. And as Iacob, though bound by his own vow to goe on toq 1.1034 Bethel, yet either out of faintness or forgetfulness, set up his staffe short thereof at the City ofr 1.1035 Shechem, where he bought a dwelling; so the devotion of igno∣rant people, though projecting perchance a longer journey to themselves to worship God in the Image, tired in their travell, and taking up a nearer lodging, terminated their worship in that visible object presented unto them. Thus Gods Spirit, though allowing liberty to the Potter of the same clay to make one vessell to honour and another to dishonour, sharply reproveth thes 1.1036 Carpenter, who makes a fire for his warming, and a God for his worshipping of the self same wood.
§ 13. But grant Idols originally frequent amongst the Heathen,* 1.1037 a Colony of them began to be planted amongst the Israelites, much by their mixture with the men, more by their matches with the women of those nations of Canaan; notwithstanding God flat prohibition to
the contrary: Hist 1.1038 daughter shalt thou not take unto thy son, for they will turn away thy son from following me, that they may serve other Gods. Some will say, it was more probable the Iewish husband should turn his heathen wife to true Religion. For suppose her no fool (such unconvertible in au 1.1039 Mortar) but one of a tolerable capacity, bearing unfeigned affection to her hus∣band (obliged thereunto in gratitude for his marrying her, he might de∣stroy) he having the double advantage of Authority and Verity on his side, it seems more likely that he should make impression on he beliefe, then receive infection from her. But here we must know, that he hus∣band by breaking Gods command in his unlawfull match, forfeited the vigour and vertue of his arguments, intreaties, perswasions, and threat∣nings to work upon her. And as his sword justly wanted the edge of power, so his shield deservedly lost all strength of protection, being left liable and exposed to his wives solicitation, without any fence against her infection. Yea, grant at first his constancy in the truth as hard as stone, yet in continuance of time it might be hollowed with that, which Solomon calleth a continuallw 1.1040 dropping; and restless importunity advantaged with bosome-opportunity, may atchieve a seeming impossibility.
§ 14. So much for the occasion of Polytheisme,* 1.1041 the originall of hea∣then Idols, and naturalizing such strange Gods amongst the Israelites. Come we now to the particular description of their Idols. Conceive we this no breach of Gods* 1.1042 command, Make no mention of the name of other Gods, neither let them be heard out of thy mouth, understanding it, by way of praying to them, praising of them, pleading for them, swearing by them, but otherwise it is lawfull to mention them occasionally by way of discourse; yea commendable to name them as detesting their impie∣ty, deploring mens ignorance, desiring mens information, the right knowledge of many Scripture-passages, depending on some insight into such superstitions. Where, before we begin, be it observed, that though very many the Idols mentioned in Scripture, yet our mistake may make them more then they were; if erroneously conceiving Quot nomina, tot numina, that every severall Idols name we meet with, was a different and distinct Deity by them adored. O no! As our one and onely God is known to us by severall names, Iah, Iehovah, El, Elohim, Adonai &c. so in apish imitation thereof, some one heathen God took a principall pride, to have severall names imposd upon him, and pleased himself much in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in multitude of titles.
§ 15. In setting forth these heathen Gods,* 1.1043 it matters not what me∣thod we use, and perchance none at all is most naturall for our subject. Molten Images arey 1.1044 confusion, saith the Prophet; and therefore, a rude heap fitter, ••hen an orderly pile, for their description. However, not for their honour but one ease, we will rank such Idols as we finde in Scripture worshipped by Iews, or Judaizing people, Alphabetically; as fol∣loweth.
§ 16. That is, a Magnificent King. Surely, seeing such men as made, named also these Idols, they had been highly to balme, if not fitting them with illustrious titles. This was not adored by the Iews, but such Samaritans as from Sephervaim, came to people the Countrey whence the ten Tribes were carried captive. His image may probably be conceived, a Crowned King sitting on a Throne, and the manner of his worship is expressed in Holyz 1.1045 writ, that they burnt their children in fire unto him. Not that they burnt them to ashes, as they did to Moloch, (whose service was Hell, whilest this of Adramelech was Purgatory) but, by way of lustra∣tion, expiation, consecration, and Mock-baptisme by fire, their Chemerim, or Priests led the unwilling children, and passed them through the fire on both sides, where their painfull scorching was rewarded, with the peo∣ples acclamation, and their parents opinion of merit therein.
§ 17. As somea 1.1046 deduce it from the Arabian word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ani, Rich, in effect a rich King, or (if you will) Prince Mammon. If so, he hath ma∣ny adorers this day, byb 1.1047 covetousness which is Idolatry. Others deriving it from an Hebrew root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an answering God, which shows him more civill, friendly, and familiar then others of his rank, taking more state upon them in their sullen silene No doubt, the Devils answers here were no plainer, then his riddling Oracles elsewhere, which like change∣able Taffata (wherein the woofe and warpe are of different colours) seems of severall hues, as the looker on takes his station: so his doubling an∣swers appeared such to every ones apprehension, as they stood affected in their desires. Anamalech had the same superstitious worshipc 1.1048 with the former, and was worshipped by the Sephervaite Samaritans.
§ 18. Was a true living black bull, with a white list, or streak along the back, a white mark in fashion of an half Moon on his right shoul∣der; onely two hairs growing on his tail (why just so many, and no moe, the Devill knows with a fair square blaze in his forehead, and a great bunch called Cantharus under his tongue. What art their Priests did use, to keep up the breed, and preserve succession of cattell with such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or privy marks, I list not to enquire. It was adored by the Egyptians, (though not mentioned by name in Scripture) and hence it was, that they fed by themselves, counting it and 1.1049 abomination to eate with the Hebrews. For, oh! how would their hunger have been tur∣ned into fury, if tasting of an Israelitish dish, they should chance to meet therein with parcell of that God whom they worshipped? This also was the cause, why Moses requested three days journy into the wilder∣ness to sacrifice, refusing to doe it in the land of Egypt, alledging fear to be stoned, if before their eyes they should offer the abominatione 1.1050 of the Egyptians, namely, if he should offer a bull or cow, how mad would the other
have been, at such an indignity, and affront to their Deity.
§ 19. Be••ides this naturall and living Bull, kept in one place, they also worshipped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a golden, or gilded oxe, the Image or portrai∣ture of the former. Some conceive this Apis to have been the symbol, and emblem of Ioseph the Patriarch, so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ab, a father, seeing he is said to be made by Godf 1.1051 a Father to Pharaoh, that is, preserver of him and his Countrey. And therefore the Egyptians in after ages, gratified his memory with statues of an Oxe, a creature so usefull in plowing, sowing, bringing home, and treading out of corn, to perpetuate that gift of grain he had conferred upon them. They strengthen their conjecture, be∣cause Serapis (whichg 1.1052 one will have to be nothing else but Apis with ad∣dition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sar, that is, a Prince, whence perchance our English Sir) was pictured withh 1.1053 a bushell over his head, and Ioseph (we know) was corn-meater generall in Egypt. Though others on good ground conceive, Oxe-worship in Egypt of far greater antiquity.
§ 20. However, hencei 1.1054 Aaron, and hence afterwards Ieroboam (who flying from Solomon, lived some years with Shishak King ofk 1.1055 Egypt) had the pattern of their Calves, which they made for the children of Israel to worship. If any object, the Egyptians Idols were Bulls, or Oxen, the Israelites but Calves; the difference is not considerable. For (besides the objectour never lookt into the mouths of the latter to know their age) gradus non variat speciem, a less character is not another letter. Yea Herodotus calls Apis himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Calfe, and Vitulus is of as large acception among the Latines. Such an old calfe thel 1.1056 Poet describes,
—Ego hanc vitulam (ne fortè recuses, Bis venit ad mulctram, binos alit ubere foetus) Depno— My Calfe I lay (left you mislike't, both tides She comes to th'pale, and suckles twain besides.)But to put all out of doubt, what in Exodus is termed a Calfe, the * 1.1057 Psalmist calleth an Oxe. Some will have Aaron to have branded on his Calfe the privy tokens of Apis, because it is said, after he had made it a molten calfe that hem 1.1058 fashioned it with a graving toole, this is, say some, imprinted it with the foresaid characters in the face, back, and shoulder thereof; but this we leave as uncertain.
§ 21. All that we know of him, is, that he was the God of the men of Hamathn 1.1059, which were brought into Samaria. The Rabbins say, he was presented as an Hee-goate. Like enough, Satan much delighted in that shape, where his staring, frizeled, shaggy hair was fit to affright folk. Indeed, both Devils and Goats are said to goe out in a stinke, and so fare they well.
§ 22. Her Hebrew name signifieth flocks, either because worshipped in the form of a Sheep, as the Iews will have it, or because (as Scaliger) whole flocks were sacrificed to her. What if because supposed protector and preserver of flocks in those eastern Countreys, as in the west,
—Pan curat oves, oviúmque magistros. Pan he doth keep, both Shepheard and Sheep.Ashtaroth, saith the Scripture, was the Goddess of the Sidonianso 1.1060. Tully saith the same,p 1.1061 Venus Syria Tyróque concepta quae Astarte vocatur. But, though the Sidonians did originally invent, they did not totally ingross her to themselves, the Philistines having a share in her service, who hung up Sauls Armor in theq 1.1062 House of Ashtaroth, as acknowledging their victory atchieved by her assistance. In the vacancyr 1.1063 of the Judges, the worship∣ping of Ashtaroth was first brought into Israel; which afterwards, by the advise ofs 1.1064 Samuel, was solemnly banished out of the land, untilll Solomon in his old age, befooled by his wives,t 1.1065 introduced it again. Her image was the statute of a woman, having on her own head the Headu 1.1066 of a Bull, where the hornes erected resembled the Crescent Moon, and his curled hair (falling down on her forehead) betokened (forsooth) the fiery beams therof. This Goddess was very tender of her self, and carefull not to catch cold; for, besides the Grove over her image, she had also Curtains over her Grove,w 1.1067 which the women weaved for that purpose, till Iosiah took order to destroy them.
§ 23. That is, a Lord, being the name generall for most Idols. Here∣at haply the Apostlex 1.1068 reflected, when acknowledging (according to common language) there be Gods many, and Lords many. But, we take this wherof we treat, to be Chiefe of the Baals, the most ancient, and emi∣nent of his name. A great Lord no doubt, who could qualifie foury 1.1069 hun∣dred and fifty Prophets for his Chaplains. He was served withz 1.1070 bowing of the knee, and his Priests, in a religious frenzie,a 1.1071 used to cut themselves with knives and lancers, till the bloud gushed out upon them. Oh•• how doe some go down hill with difficulty, and take pains to the place of eternal Pain? In the interim betwixt theb 1.1072 Judges, Baalisme was first brought into Israel, which in the days of Samuel wasc 1.1073 publickly abandoned by the people. Af∣terwards the worship of Baal ebbed and flowed variously, as followeth:
I will take away the names of Baalim out of her mouth, and they shall no more be re∣membred by their name.
§ 24. Some will aske, that seeing Baal is made a Man by Eliah, He is a God n 1.1083 pursuing his enemies (which is no womans work) how comes Saint Paul to make him female Rom. 11. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the feminine article speaks him, or her rather, of the weaker sex? It is answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Image, or something equivalent, is understood. If this satisfie not, even, Let, Baal plead for himself, and make his own vindi∣cation for the monstrosity of an Hermaphrodite.
§ 25. I take these to be the same with Baal, onely distinguished by the place wherein they were worshipped. Thus the Lady of Lauretta Hall, and Walsingham, are not severall persons, but the same adored in sundry Shrines. Baal-Berith (perchance because first worshipped in Berithus a City in Phoenicia) had a Temple in, or near Shechem, whence Abimelech took seventy pieces of silver to raise hiso 1.1084 Army. Baal-meon was placed in the Tribe of Reuben.
§ 26. Taking his name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lay open, Deus apertionis, an Idol which shewed all that Adam covered with fig-leaves. Thep 1.1085 Fathers make him to be the beastly God Priapus. No wonder then if grave Cato went off from the stage, at the Plays presented to the honour of the God Bacchus, accounting such scurrility inconsistent with his severity, seeing none could contentedly behold the image of Baal-peor (the Idol of Moab and Midian) but first must sacrifice all his modesty unto it. And we may be well assured, where the Idol was naked, the Idolaters were not covered, so that both sexes assumed much licentiousness in their feasts, and merry meetings, as appears by the impudencyq 1.1086 of Cozbi and Zimri.
§ 27. One thing I much admire at, in the worship of Baal-peor, that such as adored him (as the Psalmist observeth) did eat the sacrificesr 1.1087 of the dead. Me thinkes, each morsell they put into their mouths, should mar their mirth, and the very mention of the Dead, make them all amort. Their warm and wanton embraces of living bodies, ill agreed with their offerings Diis manibius, to gashly Ghosts. This inclines me to that learneds 1.1088 mans opinion that by sacrifices to the dead are intended no Inferiae, or obsequies to the departed, but onely meer offerings to the Idol, a liveless, dull, dead, and inanimate thing; in opposition whereunto, God so t 1.1089 often in Scripture is styled the living Lord.
§ 28. The same (say some) with Baal, onely he was a Phenician, this au 1.1090 Babylonish Deity. This Bel was the grand confounder of so many barnes, flocks, and vineyards, spending daily twelvew 1.1091 measures of fine flowre, forty sheep, and six great pots of wine. Surely he deserved to forfeit his large fare, by the Apostlesx 1.1092 rule, He that will not work, let him not
eat, finding no activity in this Idol, proportionable to his voracious ap∣petite. Indeed his Priests, and their famiy are said to make riddance of all those victuals; and although the whole story may be challenged to be Apocrypha, yet so much thereof as relateth to Bels devouring belly (so be∣leeved by a vulgar errour) seems framed in some analogy to Canonicall truth; witness the threatning of God in they 1.1093 Prophet. And I will punish Bel in Bablyon, and I will bring forth out of his mouth, that which he hath swallowed up.
§ 29. That is, the Lord of flies; but, whether so called, from bringing or banishing of flies; from causing, or chasing them away, is not de∣cided. Indeed the Iews account it one of their constant miracles in their Temple,* 1.1094 that whereas naturally (as where the carcase is, thither will the Eagles resort: so) flies swarme where sacrifices are slain, yet not any of such troublesome insects infected their Altar, whilest plenty thereof about the sacrifices of Baal-zebub. Of this Idol formerly ina 1.1095 Dan, here I onely enter my dissent from their opinion, who conceive Baal-zebub a nick∣name given in derision to the God of Ekron. Surely sick men speake seriously, and Ahaziah his fall had not so far crazed his intellectuals (cal∣ling him Baal-zebub in his Commission to his messengers) as to send a mock by their mouth to that God from whom he begged a boon,b 1.1096 and hoped to have a favorable answer. At which time those messengers were remanded by Elijah, and soon after the two Captains with their fifties sent to attach him burnt with fire from heaven, whilest the third saved himself withc 1.1097 submissive language; a Petition working more then a Mandamus on the spirit of the Prophet. Bel-zebub, or God of flies, passeth in the Testament for thed 1.1098 Prince of Devils. Indeed, as flies have their felicity in inflaming of raw sores: so the Devill delights in height∣ning each pimple into a scab; scab, into a boyle, boyle, into an ulcer; ulcer, into a fistula; endevouring to improve our smallest sins by his temptations in∣to unpardonableness, if Gods mercy prevent not his malice.
§ 30. Notoriously known to be the abomination ofe 1.1099 Moab; yet so that this Idol was held in Coparcenary betwixt them, and the Ammonites; witness Iephthah his question to the King of Ammon, demanding restitu∣tion of the land of Gilead from the Israelites,f 1.1100 Wilt not thou possess that which Chemosh thy God giveth thee to possess? Thus as Moab and Ammon once parted the incestuous extraction from the sameg 1.1101 Grandfather: so now they met again at the Idolatrous adoration of the same God. We finde nothing in Scripture of the fashion, or worship of Chemosh, onely we read in h 1.1102 Benjamin an ancient learned Iew, that at Gebal in a Temple was found the Idol of the children of Ammon (certainly either Chemosh, or Moloch) being an image of stone gilded over, sitting on a throne, betwixt two female images also sitting, having an Altar before him whereon incense was offered, as we in our draught have designed it accordingly.
§ 31. Neither good flesh nor fish, but a mixture of both, bearing fish in his name, and flesh in his head, andi 1.1103 hands. Indeed the heathens observe the Syrians generally to have adored fish: Piscen Syri venerantu••,k 1.1104 saith Tully. Yet dare I not impute Gods not apointing any fish to be sacrificed unto him, to his detestation thereof on the foresaid account; but rather, either because being ferae naturae they could not be constantly gotten for the continuall sacrifice; or because it was hard to bring fish alive to Ierusa∣lem many miles by land, it being essentiall to the sacrifice to be presented quick at the Altar when offered thereupon. But of Dagon formerly in * 1.1105 Dan.
§ 32. This by the primitive institution thereof, is sufficiently known for a Priestsl 1.1106 vestment. Indeed, once we finde David, when dancing be∣fore the Arke, wearingm 1.1107 an Ephod, but in what capacity let others dispute: surely not with any ••••crilegious invading of the Priest-like office. Per∣chance, (as formerly our English Kings at their Coronation wore a Dalma∣tica with sleeves, a Sacerdotall garment: so) David, as custos utriusque tabu∣lae, and being by his place to provide that the Priests should perform their office, habited himself (especially on that occasion) in some gene∣rall conformity to their function. But leaving this to others, as God by A••rons chiefen 1.1108 Ephod informed such as inquired of him, so Satan (Gods Ape in his Temples, Priests, Prophets, Altars, Sacrifices, Oracles, and Ephods) counterfeited in his mock-Ephods, to resolve such as asked counsell there∣at. Thus the Danites before their expedition against Laish, consulted the o 1.1109 Ephod which Micah had in his house, concerning their success. Gideon also made an Ephod of the spoiles of the Midianites, which we charitably beleeve might be (when first made) a Virgin (as innocently intended by him, onely for a civill memoriall) but in fine proved an Harlot, when all Israel went ap 1.1110 whoring after it. So that such an Ephold may pass under the no∣tion of a Iewish Idol.
§ 33. That is, their King. If any object, that the points therein answer not exactly to that sense; know their Gods were too great to be ranked under Grammar Rules: (Iupiter we know irregularly declined both in Latine and Greek) and some grammaticall Anomaly is conceived to con∣duce the more to their magnificence. It was the God of theq 1.1111 Ammonites, and was the same with Moloch, as may appear, because whatr 1.1112 Amos cal∣leth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saint Lukes 1.1113 rendereth Moloch▪ according to the judicious ob∣servation of the most learnedt 1.1114 Father, concerning Apostles, and Apostolicall me••, citing places out of the old Testament, Illos non verba considerare, sed sen∣sum, nec eadem sermonum calca••e vestigia, dummodo à sentent••is non recedant.
§ 34. A monstrous Idol. Nothing came amiss to him, having Stow∣age
enough to receive whatever was offered unto him. It was an hollow image of brass, having seven repositories therein; one for Meal, a second for Turtles, a third for a Sheep, a fourth for a Ram, the fifth for a Calfe, (like to which was the head thereof) the sixth for an Oxe, theu 1.1115 seventh for a Child, which it first embraced in its armes, and then (Hags hugs kill with kindness) seared to death, having fire made under the conca∣vity thereof. This murder of children was acted near Ierusalem, in a place remarkable for its double name,
1 The valley of the sons ofw 1.1116 Hinnom. So called from the skreeking of children (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nahem is to roar out) when sacrificed there.
2x 1.1117 Tophet. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Toph ay 1.1118 drum, loud musick being used to inter∣cept the childrens crying from their parents hearing it. But, had not such parents ears as well is their hearts, as on their heads, to sympathize with the suffering of their own flesh and bloud? And see∣ing these Tragedies were acted in their presence, why had not such pa∣rents, (as musick to keep the sound from their eares, so) maskes to hide the same from their sight? But, what shall we say? They may be ranked amongst those of whom the Apostle speaks, Whomz 1.1119 the God of this world hath blinded. Superstition depriving men both of Grace and Nature to∣gether.
§ 35. He was adored by thea 1.1120 Cuthites, by whom we understand such who (before their transplanting into Samaria) dwelled at or nigh Cuth, a river in Persia. His name may be deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1121 Ner, light or fire, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gal, rolled or wreathed: the raies of the one, and flakes of the other appearing waved or curled to the beholder. Hence we conceive this Nergal of the Cuthites to be a constant fire which they adored as the sym∣bole of the Sun, notoriously known to be the grand Deity of the Persians. As indeed fire is the the terrestriall Sun, Whence the Stars of our torches and tapers borrow their light. Yea, such the purity, clarity, and activity thereof, that though it be not to be called a God, God is pleased to call himself ab 1.1122 consuming fire.
§ 36. A God of the Assyrians, in whose Temple Sennacherib was a worshipping, whenc 1.1123 slain therein by Adramelech, and Sharezer his sons. This was he who so lately boasted, Where is the King of Hamath, of Arphad, of Sepharvaim,d 1.1124 of Henah and Ivah? Let now one more be added to that Ca∣talogue, And where is Sennacherib the proud King of Assyria? Many were gainers by his death; God got the honour of the action, Isaiah the per∣formance of his prophecy, Hezekiah riddance from his worst enemy, Esarhaddon his son and successour got the kingdome of Assyria, and his two sons who slew him,e 1.1125 got exile into the land of Armenia, too fair a reward for so foul a Patricide. Now though we finde not this Nisroch
by name to be worshipped by the Iews, yet because thef 1.1126 Prophets com∣plaint is generall, that they doted on the Assyrians their neighbours, we may conclude them guilty of spirituall whoredome with Nisroch as a princi∣pall Idol of that Countrey.
§ 37. This and Tarkah were the Idols of theg 1.1127 Avites, of whom no∣thing save their names extant in Scripture, (though the Rabbies fancy the one like a Dog, the other an Asse) and it is a good hearing that we hear no more of them. Some heathen accounted those men happiest that were never born, and those next that died the soonest: so we esteem those Idols least bad which never appeared, and next them such as are most obscure, the manner of whose mischievous worship have left the least impressions to posterity.
§ 38. God himself most justly is styled The King of heaven byh 1.1128 Nebuc∣chadnezza••; but by Queen of heaven in thei 1.1129 Prophet, (superstitiously wor∣shipped by the Iews) we understand the Moon made to rule the night. Let her be deposed from her Regency, if willingly accepting of this usur∣ped title, and their unlawfull offerings: but seeing mans importunity forced them upon her against consent, the Moon is as free from idolatry, as the Virgin Mary from superstition, on whom Regina Coeli is obtruded by the Roman Missals. The Cakes offered unto her must needs be most compleate, seeing each one in the family had a finger in the making thereof. Thek 1.1130 Children gather the wood, and the Fathers kindle the fire, and the women ••knead the dough to make cakes for the Queen of heaven. Their servants be∣ing conceived too mean to be used in so high an employment.
§ 39. Onely mentioned by Saint Steven in his purgation of himself, and that with such difference from the text in the old Testament, that learned men have much adoe to reconcile it.
AMO•• 5. 26.But yee have born the Tabernacle of your Moloch, and Chiun, your Images, the Stars of your God which yee made to your selves.
ACTS 7. 43.The main difficulty is this: how comes Chiun in the Hebrew to be ren∣dered Remphan in the Greek? not the same letter (save the last) being found in the one as in the other. The best solution we meet with is as followeth:Yea, yee took up the Tabernacle of Moloch, and the Star of your God Remphan, figures which yee made, to worship them.
§ 40. An Idol of Syria whose principall Temple was ino 1.1134 Damascus. The name signifieth a Pomegranate,p 1.1135 as one will have it; who there∣upon concludes it to be Venus, because Apples were dedicated unto her, and her image commonly made with such fruit, as a frolick, in h••r hand. More probable it is, that this God got his name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rum, that is, high, or exalted, used so frequently in Scripture of the true God, and of them abused to their Idol.
§ 41. This was made by theq 1.1136 men of Babylon. The Rabbines (ac∣cording to their assumed liberty, to fancy any thing without reason ren∣dered thereof) conceive this Idol, A Hen and her Chickens. We stick to the originall notation of the word, The tents of the daughters, conceiving there∣by meant some Temple-like Tents, by them made and erected in the honour of Mylitta or Venus Uraniar 1.1137, known for an eminent Deity in Babylon: unto which tents their daughters were sent, there to doe their devotions. How honest they went in we know not, it is suspicious they came out none of the chastest, the bargain of their uncleanness being driven, though not performed in that place. Thatf 1.1138 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Binos, Venos Venus, is deduced from Benoth in Succoth-Benoth, is learnedly observed for probable byt 1.1139 Mr. Selden in his excellent book de Diis Syris. From whom I have, with theu 1.1140 children of the Prophets, not onely borrowed an Axe, but most of the tools and timber, wherewith the structure of this our Iewish Pantheon is erected.
§ 42. A word plurall in the sound and termination (like Penates in the Latine) yet single in the sense thereof. Three sorts of Teraphims ap∣pear in Scripture, in the originall;
§ 43. That is, Adonis, as Saint Hierom•• conceives, whom most Latines doe follow. Adonis is known by all for a Phenicia•• Deity, so called from 〈◊〉〈◊〉, Adone, A Lord in Hebrew. And the Poets are almost hoarse with singin the sad El••gies, how Venus bemoaned Adonis killed by a Boar. In mythologie this is true, when wan••on women bemoan their beautifull youth, slaughtered with old age, leaving the print and mark of his teeth and tuskes in the wrinkles furrowed in their faces. But seeing Adonis is generally conceived to be the Sun, Venus her mourning at his death, rather represents the generall griefe of northern men, when the Sun in Iune (called Tham••z by the Iews and their neighbours) takes his leave of them in the tropick of Cancer, and retreateth southward, making shorter days by d••gre••s. This Phenician superstition infected the Iews;z 1.1144 Then he brought me to the doo•• of the gate of the Lords house, which was towards the north, and behold there sat women weeping for Tammuz: And why the gate towards the north? Because the body of the Sun never appearing in that quarter of the heaven, it was the fittest place to bemoan the absence thereof. Had not those womens tears been better expended on the death of Iosiah, ac∣cording to thata 1.1145 ordinance in Israel? But we may be well assured, such eyes as wept for Tammuz, were dry for Iosiah.
§ 44. Many other obscure Deities were adored by the Iews, which we purposely omit. For never was Rebecca moreb 1.1146 weary of conversing with the daughters of Heth, then we of describing these heathen Gods. Enough therefore ofc 1.1147 nothing, for so all Idols are termed by the Apostle. The rather because that as the Psalmist observeth,d 1.1148 In the night all the beasts of the forest creep forth, the Sun ariseth, they gather themselves together, and lay them∣selves down in their dens: so when the Sun of the Gospell displayed his light, all these herds of heathen Gods hasted to their homes, their lurking in eternall obscurity. Then was thee 1.1149 Prophets prediction accomplished, that all Idols should be cast to the Moles and to the Bats. Excellent compa∣ny, it is pity to part them: let the blind converse with the blind, it being true of these that they have eyes and see not.
§ 45. Yet to give the Iews their due, in the days of our Saviour they were so free from Idolatry, that the very name thereof, or the word Idol, is not to be found in the four Evangelists. For having smarted seven∣ty
years in Babylon, and sensible that their Idolatry principally caused their captivity, after their return that sin was de••ested by them, and shunning open profaneness, they reeled into spirituall pride, hypocrisie, superstitious observing the Sabbath, equalling Traditions with Scripture &c. sins chiefly reproved in the Sermons of our Saviour.
§ 46. As for Christians, their principles pres••rv•• them from formall worshipping of Idols, though too often guilty of what may be termed, tralatitious Idolatry, when any thing (good and lawfull in its own nature) is loved, or honoured above, or even with God himself. Thus money may and must be loved and used, as the Centurion did hisf 1.1150 servant, Doe this, and he doth it, fetch me meat from the shambles, and money fetcheth it, bring me clothes from the shop, and money bringeth them: But, when the man shall turn master, and money command him, Commit such a sin for my sake, and he obeyeth, such ba••eg 1.1151 Covetousness is by the Apostle termed Idolatry.
§ 47. Indeed Idolatry is a subtill sin; and seeing by nature we retain in our hearts the principles of all old Errors, it is to be feared that this sin finding its usuall way obstructed, will watch its own advantage, to vent it self by some other conveyances: Yea as Pride may grow out of humility; so Idolatry may sprout out of the detestation thereof; when men (like Iehu rooting out Baal▪ and erecting his own opinion ofh 1.1152 merit therein) shall detest, damn, and destroy all images, and wor∣ship their own imaginations.
Luke 1. 3. 4.
Luk. 18. 19.
Act. 4. 32.
Ephes. 6. ••7.
Act. 13. 7.
Act. 10.15.
Isa. 51. 1.
Acts 1. 1.
In Hebrew White.
Ier. 18. 14.
Cant. 5. 15.
Cant. 4. 11. Hos. 14. 9.
Hose. 14. 7.
De alimentis facult. lib. 3. cap. 38.
Deut. 3. 25.
Isa. 29. 17.
Isa. 40. 16.
Is••. 5. ••.
Iosh. 13. 5.
Iudg. 3.3.
Gen. 10.17.
••lin. nat. history.
Psal. 74. 6, 7.
1 King. 9. 11.
1 King. 9. 13.
1 King. 5. 11. 2 Chron. 2. 10.
1 King. 9. 11.
Iosh. 19. 27.
Josh. 10. 13.
2 Sam. 1. 18.
1 King. 9. 19. & 2 Chr. 8. 6.
Heb. 8. 5.
Cant. 7. 4.
Arist. in libro physiognomico.
2 Sam. 10. 6.
Gen. 14. 14.
Heb. 7. 9.
Gen. 14. 16.
Gen. 14. 24.
Gen. 14. 20.
1 Chr. 18. 6, 7.
2 Sam. 10. 6.
2 Sam. 10. 9.
2 Sam. 10. 9.
2 Sam▪ 3. 3. 1 Chr▪ 3. 2.
2 Sam. ••3. 38.
2 Sam. 10. 6.
So Minister expounds the name thereof.
Iudg. 11. 3.
Iob. 1. 1.
2 Sam. 8. 5.
2 King. 5. 12.
Eccles. 1. 5.
Act. 26. 11.
Gen. 15. 2.
2 Sam. 8. 5, 6. & 1 Chr. 18. 6.
a 1 Kin. 1. 23, 24.
2 King. 14. 28.
2 King. 16. 6.
2 King. 16. 9.
2 Cor. 11. 32.
Vetus ac jam pridem recept a populi Romani consuetudo, ut habcret instru∣••enta servit••tis & reges. Tacit. in vita Agricolae.
Act. 9. 24. & 2 Cor. 11. 32.
Psal. 127. 1.
2 King. 5. 18.
Nic. Fuller Miscel. Sacra. pag.
Act. 9. 12.
Biddulph in his travels. pa.
Nullae ibi sunt ob fortunae bona lites, & nulli proinde advocati, procu∣ratores, au••causa∣rum sollicitor••s, quia debitores non sunt ulli, aut credi••••res. Omnia piompta & paeata tran∣siguntur pccu∣nia. Medicis omnino nibil ni∣••i restituta prius aegro sanitate of∣sertur. G••org. Bra•• in civit: orbis terrarum. in des. Damasc.
2 Sam. 10. 16.
2 Sam. 8. 4.
2 Sam. 8. 4.
Psal. 33. 17.
Iosh. 11. 6.
Deut. 17. 19.
2 Sam. 8. 8.
1 Chr. 18. 8.
Hum••rey Lhuyd in de∣scrip. Walliae.
2 Sam. 8. 8.
Biddulphs travels pa. 45.
1 King. 2. 44.
Gen. 10. 18.
2 S••m. 8. 10.
Esa. 37. 13.
2 Kin. 25. 6, 7.
Act. 11. 26.
Act. 15. 1.
In his Epistle to the Cardi∣nall of Loraine prefixed before his translation of Chrysostome on the Galati∣ans.
Gal. 2. 18.
Colos. 4. 10.
Act. 15. 58.
Act. 15. 46.
Act. 6. 5.
Rev. 2. 6.
Bar••nius An. Eccles. Anno. 68. Num. 10.
See M. Meade in his Aposta∣sieof the latter times. pag. 122.
Act. 14. 26.
Act. 13 4.
Nic. Fuller, Miscell. lib. 4. ca 5. pa. 493.
Gen. 6. 14.
Cupr••ssus incisa non renascitur, sicut ex mort•••• nihil jam est sperandum. Scal. casti. infe∣stum.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 pag. 5.
Nic: Fuller ut prius.
Nat. hist. li. 8. cap. 32.
Act. 21. 16.
Act. 13. 7.
Act. 4. 36.
Iosh. 13. 33.
Act 4. 37.
Act. 13. 5, 6.
verse 11.
Mark 7. 26.
Rev. 3. 16.
Josh. 13. 5.
Psal. 8 3. 7.
1 Kin. 5. 15. 18 See the mar∣gin in our Bibles.
Ezek. 27. 9.
Vide Bczae Annot at. inl••∣cum. Act. 8. 36.
2 King. 20. 11.
Gen. 10. 18. 1 Chr. 1. 16.
Strabo li. 16. pag. 753.
Strabo ut prius
Ezek. 27. 11. & Ezek. ••••. 8.
Ezek. 27. 11.
Iudg. 8. 16.
2 Sam. 5 8.
Vide Tr••m••l. annot. in locum.
See S••ows survey of London.
Nat bist. li. 2. cap. 91.
P. Hylyn Mi∣crosme. pa. 556.
Strabo Geog••. lib. 16. p. 754.
Idem. p. 755.
Biddulphs travels. p. 1.
Biddulphs travels. pag.
1 King. 17. 6.
Gen. 35. 36.
Numb. 22. 7.
Compare Numb. 25. 2. with Num. 25. 18.
Act. 7. 29.
Gen. 37. 25. 27, 28. 39. Iudg. 8. 22. 24. 26.
Adrichom. de Te••. Sanct. in tab. Reub.
Iug. 7.
Num. 31. 10.
Num. 31. 49.
Num. 31. 8.
Num. 22. 31.
Habak. 3. 7.
Iudg. 8. 26.
Esa. 60. 6.
Gesne••. de qua∣drup. in Dro∣medar.
Iudg 8. 28.
Midian men∣tioned 1 King. 18. relates not to these, but to the southern Midianites, whereof here∣after.
Gen. 16. 12.
1 Chr. 5. 2••.
1 Chr. 5. 9.
Gen. 16. 12.
Gen. 25. 18.
Gen. 21. 12.
Ammian. Marcellinus.
Gen.25.18.
Gen. 25. 13, 14, 15, 16. 1 Chron. 1. 29, 30, 31.
Vid. Tremel. in locum.
Gen. 25. 16.
Comment in Isaiam li. 5. cap. 21.
Gen. 16. 7.
Gen. 19. 37.
2 Pet. 2. 7.
Deut. 2. 10.
Deut. 2. 9. Jud. 11. 15. 17, 18.
Gen. 13. 7.
Iudg. 3. 14.
Iudg. 3. 8.
Iudg. 10. 7.
Iudg. 6. 1.
Iud. 13. 1. &c.
Ruth. 1. 14.
Ruth. 1. 20.
Psal. ••••. 8.
2 Sam. 8. 2. 1 Chron. 18. 2.
1 Sam. 22. 3.
Deut. 2. 9.
2 King. 1. 17.
2 King. 3. 6.
2 King. 3. 4.
2 King. 3. 4.
Esay 15. ler. 48.
Num. 22. 36.
Num. 22. 22.
Num. 22. 39.
Read Isa. 16. & Ier. 48.
Ier. 48. 2.
2 King. 3. 11.
2 King. 3. 22.
2 King. 3. 23.
2 King. 3. 14.
2 King. 3. 20.
2 King. 3. 25.
Deut. 22. 19.
2 King. 3. 19.
Some con∣ceive him (be∣ing ambiguous in the text) son to the King of ••d••m, groun∣ding it on Amos 2. 1.
Ier. 48. 11.
Ier. 48. 38.
Ier. 48. 26.
Ier, 48. 47.
Dan. 11. 41.
Deut. 2. 20.
Iudg. 10. 8.
1 Sam. 11. 8.
2 Sam. 10. 4.
Amo. 1. 3.
Ez••k. 25. 6.
Ier. 40. 14.
N••he. 4. 7, 8.
2 Chr. 16. 8.
2 Sam. 12. 27.
Deut. 3. 11.
2 Sam. 11. 15.
2 Sam. 12. 1.
2 Sam. 12. 31.
2 Sam. 10. 4.
Iudg. 11. 33.
Ez••k. 27. 17.
Iudg. 11. 33.
I••r. 49. 1.
Psal. 37. ••6.
No menti∣on of Edom, Moa•• or Am∣mon, in the new Testament
Ez••k 25. 7.
Gen. 25. 28.
Gen. 26. 5.
Gen. 25. 30.
Gen. 25. 34.
Gen. 27. 36.
Gen. 27. 39.
Gen. 27. 28.
Statius sylv. lib. 3no.
Idem lib. 1. in Satu•••• Kal. Decemb. cele∣brante.
1 King. 11. 14. 18.
2 Sa•••• 8. 14.
2 King. 8. 22. 2 Chr. 21. 8.
Gen. 30. 28.
Gen. 36. 24.
Nat. hist. li. 8. cap. 44.
1 King. 1. 33. Ezra 2. 66.
Ma••th. 21. 5.
Deut. 2. 2••.
Gen. 36. 40.
Gen. 36. 31.
Gen. 36. 31. 1 Chr. 1. 43.
Gen. 26. 40.
Gen. 14. 6. & 36. 20, 21.
Ier. 49. 7.
Iob 2. 11.
Ier. 49. 8. & Ez••k. 25. 13.
2 King. 3. 8.
Nic. Full•••••• Mis••el.
1 King 9. 26. 2 Chr. 8. 17.
2 Chr. 8 18.
1 King. 22. 48.
2 Chr. 20. 37.
Deut. 22. 10.
1 King. 22. 49.
Num. 20. 28.
1 Chr. 18. 12.
2 King. 14. 7.
2 King. 8. 21, 22. 2 Chr. 21. 8
Isa. 63. 1.
2 Chr. 25. 12.
2 Chr. 25. 15.
2 King. 14. 7.
Obad. 14.
Obad 11.
Obad. 4.
Iob 1. 15.
Iob 1. 16.
Iob 1. 17.
Iob 1. 19.
1 pho. 2. 2.
Iob 2. 7.
Iob 2. 9.
Iob 2. 6.
Iam. 5. 11.
Iob 42. 10.
Iob 42. 16.
Gen. 25. 2.
Iosh, 15. 41.
Plim. lib. 12. cap. 17.
Gen. 32. 6.
Numb. 21. 6.
Num. 33. 42.
Num. 21. 13.
Deut. 2. 13, 14.
Num. 21. 18.
Pet. Heyl. Microcos.
Gen. 21. 21.
Geog. l. 5. c. 17.
Gal. 4. 25.
The bounds and barren∣nesse of this wildern••sse.
Ezod. 15. 27.
Strabo. lib. 16.
Exod. 3. 2.
Strabo lib. 17.
Flying Ser∣pents.
Numb. 21. 6.
Gen. 3. 14.
Levit. 11. 23.
Natures intent in this desert.
Matth. 5. 13.
Exod. 3. 1.
Object. How could they wander forty years in Paran.
S••nds Trav. pag. 136.
Pag. 138.
Pag. 140.
Answ. Severall reasons thereof.
Exod. 13. 17.
Deut. 32. 5.
Hos. 11. 7.
Ps••l. •• 5. 10.
1 Thes. 2. 15.
Chiefly to spend out that generation.
Biddulphs Trav. pag. 98.
No old men came into Canaan.
Exod. 12. 37.
Deut. 29. 5.
The Israelites extremity at the Red-s••a.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Exod. 14. 20.
Exod. 14. 21.
Porphyrius his cavill.
See Sir Walter Raleigh part 1. lib. 2. c. 3. sect. 9.
Passed over at the nartowest place.
Acts 1. 12.
The Egyptians drowned.
Exod. 14. 4. 8. 17.
Exod. 15. 1.
Their murmu••∣ing at Marah.
Exod. 15. 25.
Exod. 15. 27.
Their return to the Red-sea.
Num. 4. 10.
Act. 7. 39.
Act. 27. 7.
Exod. 16. 1.
They come in∣to the wilder∣ness of Sin.
Quailes, and Manna.
Exod. 16. 13.
Vide M. Mede Diatri. 3. part pag. 557.
Id••m ibidem.
Exod. 16. 23.
Christ typified in Manna.
Exod. 16. 15.
Isa. 53. 8.
Exod. 18. 31.
Psal. 34. 8.
As for Doph∣kah and Al••sh two Intermedi∣ate stations, (mentioned Numb. 33. 13.) they are omit∣ted in Exod. because no∣thing memo∣rable was per∣formed in them.
Exod. 17. 6.
1 Cor. 10. 4.
Amali••k op∣poseth Israel.
Gen. 36. 12.
Exod. 17. 11.
Num. 24. 20.
Exod. 17. 14. & 16.
Amal••kites mis∣chievous in conjunction with others.
1 Sam. 30. 1.
2 Sam. 1. 8. 10.
Esther 3. 1.
1 Sam. 15. 33.
Iudg. 3. 13.
Iudg. 5. 14.
Iudg. 6. 3.
1 Sam. 15. 9.
1 Sam. 30. 18.
1 Chr. 4. 13.
Mount Horeb Go••••mountain
Exod. 3. 1. & 1 King. 19. 8.
Exod. 3. 2.
1 King. 19. 12.
Iethro gives Moses a visit.
Exod. 12. 37.
Chides and counsells him.
Exod. 18. 21.
See Lambert of Constables.
Terrible appa∣ritions at the giving of the Law on Mount Sinai.
The equipage of the people on Mount Sinai
Exod. 19. 12.
Ibid. v. 13.
Ibid. v. 17.
Ibid. v. 21.
Exod. 32. 17.
The Iews Ido∣latty.
Exod. 32. 2.
Ibid. v. 3.
Ibid. v. 4.
Why a Calf.
Exod. 20. 4.
Exod 12. 35.
The abolishing thereof.
Exod. 32. 20.
Esther 1. 8.
••xecution made by the Levites.
Exod. 31. 27.
Deut. 33. 9.
2 Sam. 11. 25.
Exods. 32. 28.
Mercy in Gods justice.
Exod. 12. 37.
Num. 16. 19.
Num. 25. 9.
The error of the modern Iews.
Moses Ger••••∣densis.
Vide P. Fa∣gium in Cal∣daic. Exod. Paraphras.
Many remar∣kable at Mount Sinai.
Num. 11. 3.
Mama loathed by the Israelites.
Num. 11. 4.
Vide Augusti∣num. tom. 2. pag. 558. & Retract. lib. 2. cap. 20.
Num. ••1. 5.
Quailes sent them the se∣cond time.
Exod. 16. 3.
Exod. 16. 13.
Num. 11. 20.
Psal. 78. 31.
Communis quaedam lues ex∣ardore febrium per universes Angliae ordines permeabat, & in ill is maximè divites & hono∣ratas personas depopulabatur. Haddon cont. Os••rium. fo. 25.
Miriam and Aaron brawle with Moses.
Num. 11. 35.
Num. 12. 1.
Exod. 4. 25.
Miriam most active.
Num. 12. 1.
Num. 12. 15.
Murmurings occasioned by the false report of Spies.
Num. 13. 23.
Num 13. 33.
Deut. 1 2••.
Num. 1. 10.
This the tenth temp••a••ion.
Num. 14 22.
Levit. 10 1.
Levit. 34. 11.
Num. 15. 32.
Gen. 31. 41.
Amos 5. 26.
Three names to one place.
Num. 33. 18.
Deut. 1. 19.
Num. 12. 16. & 13. 3.
1 Pet. 1. 1.
Num. 14. 45.
The gulfe of silence.
Num. 16. 1.
Ainsworth on Numb. 33.
Num. 33. 25.
Num. 16. 3.
They come to Kad••sh.
Moses punished for the people.
A farewell to the Israelites.
Num. 14. 14.
Num. 25. ••••
Pag. 63. §. 19.
Admonition to the English.
Amos 2. 13.
Psal. 68. 19.
Ioseph defended for want of affection.
Sy••••on lake and Casian Moun∣tain.
The most anc••∣ent Inne.
Gen. 42. 11.
Num. 13. 2.
Gen. 52. 28.
Moses his Inne.
Eccles. 12. 5.
Exod. 4. 24.
Exod. 4. 25.
People living in this Wilder∣ness.
1 Sam. 24. 8.
The Kenites.
Gen. 15. 19. See our fir••t book pag. 19.
Judg 4 11.
Ibidem.
1 Sam. 15. 6.
1 Sam. 2••. 12.
1 Sam. 30. 29.
Balaam his proph••cy of the Kenites.
Num. 24. 21.
See Ainsworth in locum.
1 Chr. 12. 55.
Always some publick places for Gods ser∣vice.
Gen. 12. 7, 8. & Gen. 13. 3. &c.
Egyptians justly spoiled.
Exod. 12. 35.
Exod. 12. 36.
Exod. 12. 12.
Exod. 12. 36.
Wages long de∣tained paid with a witness.
Exod. 1. 11.
All persons promote Gods Tabernacle.
Exod. 35. 27.
Exod. 35. 25.
But still keep their callings.
Rom. 10. 15.
2 Cor. 8. 12.
A main mo∣tive of their bounty.
Exod. 32. 3.
Rom. 6. 19.
Their bounty restrained by Proclama••ion.
Exod. 36. 5.
Ibid. ver. 6.
Moses his con∣tented minde.
Prov. 30. 15.
Gen. 14. 23.
Why so boun∣tifull to this building, and afterwards backward in goodness.
Heb. 9. 1.
Ti••us 2. 12.
Num. 16.
Moses receives the pattern.
B••zaleel and Aholiab, Arti∣zans.
Exod. 31. 4, 5.
Exod. 31. 6.
Fine twined linnen menti∣oned about six∣teen times in making the Tabernacle.
Two principall parts of the Ta∣bernacle.
Exod. 27. 9.
Ibid. ver. 13.
Exod. 26. 18.
Ibid. ver. 15.
Ibid. ver. 16.
The breadth, gilding, sockets and bars of the boards.
Exod. 26. 29.
Exod 26. 29.
Ibid. ver. 29.
The inside and roof thereof.
Exod. 26. 14.
Three proper∣ties of Shittim-wood.
Exod. 35. 24.
Act. 3. 21.
Shittim-wood within the Altar, why ne∣ver fi••ed.
Exod. 27. 1.
Ignis tartareus.
The Laver made of wo∣mens Looking∣glasses.
Exod. 38. 8.
Female de∣votion.
Largely rec∣koned up Exod. 28. and metho∣dically ranked Levir. 8. 7, 8, 9.
Aavons ••ight ornaments.
Four principall ingredients of Sacerdotall ••••vestments.
Exod. 28. 5. 8. 15.
Devest. Sac••r. lib. 3. ••. 5.
Isa. 53. 6.
Isa. 1. 18.
Vrim and Thummim.
Ezra 2. 63.
1 Chr. 14. 14, 15.
Rivet in Exod. ca. 28. v. 13.
The speedy fi∣nishing of the Tabernacle.
Exod. 19. 1.
Num. 10. 11.
1 King. 6. 38.
See Psa. 80. 2.
Num. 16. 1.
The Taberna∣cle Templi∣zing.
1 Sam. 22.
2 Chr. 5. 5.
Namely, 1 Sam. 1. 9. & 2 Sam. 22. 7. & Psal. 19. 3.
Anti. Iud, lib. 3. cap. 4.
Exod. 36. 6.
Deut. 16. 16.
The names and bounds of Egypt.
Gen. 10. 6.
Lib. de I••ide & Osyride.
Psal. 105. 23.
Act. 8. 27.
Iob 38. 11.
Pro. 22. 28.
The complexi∣ons and condi∣tions of the Egyptians.
Gen. 12. 11.
1 King. 4. 20. & Act. 7. 22.
2 Tim. 3. 8.
Iosh. 9. 6.
The pleasure and profit of Egypt.
Gen. 13. 10.
Egyptian Flaxe.
Prov. 7. 10.
Egyptian horses excellent.
Deut. 17. 16.
Paper first grew in Egypt.
Isa. 197.
Mummy how made.
Gen. 50. 3.
Gen. 3. 19.
2 King▪ 6. 28.
Psal. 14. 4.
The inconve∣niences of Egypt.
Isa. ••0. 6.
Tobit. 8. 3.
Rain rare in Egypt.
Deut. 11. 10.
Sir william Paston of Oxbint in N••rfolk.
V••ssius de Idololatria. lib 2. cap. 74.
Lib. 5. c. 10.
Mat. 13. 26.
G. Sandys Trav. p. 97.
Idem. p. 94.
Idem. pa. 99.
Windeline de ad••ira. Nili.
The Egyptians proud of Nilus
Lu••an. l. 8.
Ezek. 29. 3.
Ezek. 29. 9.
Ezek. 29. 10.
Isa. 11. ••5.
Vide Camdens Brit. in Cambr. sh••re.
Various num∣bring of the streams of Nilus.
In Euterpe.
Isa. 1••. 15.
Trav. pa. 94.
Iohn 20. 24▪
The Isle of Dogs.
See Ortelius and Mercators old Maps.
Anti. Iud. li. 2 K••••. ••.
Vanity in buil∣ding the Pyramids.
Gen. 11. 4.
Nat. hist. li. 36. cap. 12.
Exod. 1. 15.
Intended for Sepulchers.
Their long lasting.
Not built by the Israelites.
Exod. 5. 8.
M. Iohn Greaves in his Pyramidogra∣phia.
The miserable slavery of the Hebrews in Egypt.
Four hundred and thirty years if accou••ted from Isaac's birth Exod. 12. 41.
Exod. 1. 14.
Exod. 5. 4.
Exod. 5. 14.
Exod. 16. 3.
Memphis the ancient Metro∣polis of Egypt.
The ten plagues of Egypt.
Exod. 7. 21.
Exod. 7. 2••▪
Exod. 8. 3.
Revel. 16. 13.
Exod. 8. 19.
Exod. 8. 21.
Exod. 9. 6.
Exod. 9. 25.
Exod. 13. 15.
Exod. 9. 11.
Gen. 39. 14.
See the books of Iosephus a∣gainst him.
Instin. Hist. lib.
Exod. 9. 32.
Exod. 10. 15.
Wisd. 17. 4.
Exod. 12. 29.
Psal. 93 ••.
The gradation in Go••s judge∣ments.
Psal. 78. 47.
Exod. 9. 19. & 25.
Memphis, or Noph threaten∣ed in Scripture▪
No, or Alexan∣dria.
Ier. 46. 29. & Ezek. 30. 15.
Nahum 3. 8.
Ionah 3. 3.
Beth-shem••sh where Christ is said to have lived.
Gen. 41. 50.
Ezek. 30. 17.
Mat. 2. 13.
Athanasius lib. de Incarn. Verbi.
Sozom. Histo∣ria. lib. 5. ca. 21.
Burchar. in de∣scrip. Ter. s••nc. par. 2. cap. 4.
Ioh. 2. 11.
The time of Christs abode in Egypt.
C••nt. 1. 5.
Babylon a City in Egypt.
1 Pet. 5. 13.
Gal. 2. 7.
Ieremy forced into Egypt.
Jer. 42. 14.
Jer. 43. 6.
Exod. 13. 19.
Prophecyeth Pharaohs d••∣struction.
Jer. 43. 9.
Num. 13. 32.
Psal. 78. 12.
Isa. 19. 11. & 13
Ezek. 30. 15, 16.
Gen. 10. 17. Bochart. in Ge∣ogr. Sac.
Exod. 1. 11.
The land of Goshen.
The midwives honesty.
Exod. 1. 21.
Exod. 1. 19.
St. August.
Moses born.
Act. 7. 20.
Exod. 2. 2.
Deut. 34. 7.
Exod. 2. 3.
Taken up by Pharaohs daugh∣ter.
Exod. 2. 6.
Exod. 2. 10.
Refuseth royall relation.
Act. 7. 22.
Gen 42. 16.
Heb. 11. 24.
1 Cor. 13. 11
Exod. 6. 20.
Heb. 11. 25.
Heb. 11. 26.
Killeth an Egyptian.
Act. 7. 25.
Exod. 2. 12.
Is upbraided with k.
Exod. 2. 14.
Flyeth into the land of Madian.
Returns and brings out the Israelites.
Exod. 12. 35.
Iob 2▪ 4.
The march for∣ward and back∣ward in Egypt.
Exod. 12. 39.
Exod. 12. 27.
Exod. 13. 20.
Exod. 14. 2.
The occasion of this discourse.
Severall matter of Jewish gar∣ments.
Heb. 11. 37.
2 King. 1. 8.
Mat. 3. 4.
2 King. 6. 30.
Psal. 45. 13.
Deut. 22. 11.
1 Thes. 5. 23. & James 1. 4.
Revel. 3. 16.
White their principall co∣lour.
Eccles. 9. 8.
Revel. 3. 5.
Black used by mourners.
Psal. 35. 14.
2 Sam. 19. 24.
Chemarims clad in black.
Zeph. 1 4.
Hosea 10. 5.
2 King. 23. 5.
••lew more va∣lued then worn by the Iews.
Num. 15. 38.
Ezek. 23. 12.
Esther 13. ••5.
Scarlet, Crim∣son and Purple.
2 Sam. 1. 24.
2 Chr. 2. 7. 14. & 3. & 14.
Jer. 4. 30.
Prov. 31. 22.
Luke 16. 19.
Scarlet and Purple how the same.
Mat. 27. 28.
Mark 15. 17.
John 19. 5.
If I rightly understand La∣zarus Bay••••ùs de Re Vestiaria. pag. 173.
Yet found in the Rabbins.
Iews no fashi∣on mongers.
Judg. 14. 19.
Sam. 18. 4.
Act. 9. 39.
Linen next their b••re bodies.
Mark 15. 5••.
Next a coat coming down to their feet.
2 Sam. 10. 4.
Ma••••ialis.
2 King. 4. 29.
Luk. 17. 8.
Exod. 12. 9.
Ephe. 6. 14.
Revel. 3. 13.
Slaves tucked up their clothes above the thighs.
Isa. 47. 2.
Jewish coats girdled, collar'd and fringed.
Mat. 10. 9.
Iob 30. 18.
Num. 15. 38. 39.
Deu••. 22. 12.
The manner and mystery of their ••ringes.
Mat. 23. 5. & Mark 9. 20.
Maimoni. Tom. 1. in Zi∣zith cap. 3. Sect. 9.
Idem ibidem.
See Ainsworth on Num 15. 39.
Their cloak, or mantle.
Gen. 38. 25.
Gen. 39. 12.
Iohn 13. 4.
Act. 7. 58.
2 Tim. 4. 13.
What meant by double clothing.
Prov. 31. 21.
Mat. 5. 40.
Put off both at night.
••ant. 5. 3.
Nehem. 4. 23.
Cloaks poor mens coverlets.
Exod. 22. 26.
Ibid. ver. 27.
John 18. 18.
Infants swad∣ling clothes.
Job. 1. 21.
Lam. 2. 22. & Ez••k. 16. 4.
Luke 2. 7.
In his Ana∣tom lib. •• c. 9. Anglia regio perve••sam ••anc fasciandi ratio∣nem ut plurim •• sequitur, quo ••it ut maxima pars hominum ••abe & distil∣lationibus ibi con••iciatur. Afterwards yearly coated.
1 Sam. 2. 19.
Mat. ••1. 16.
Prov. 22. 6.
Then grown a Stripling.
Gen. 37. 3.
Becomes a gay Bride-groom.
Gen. 24. 7.
〈◊〉〈◊〉. 19. 5.
Isa. 61. 10.
After a year is a Souldier.
Deut. 24. 5.
King. 14. 27.
1 King. 10. 10.
1 Kin. 22. 34.
2 Chr. 26. 15.
1 Sam. 18. 11.
Num. 25. 6.
T••e Souldiers b••lt or girdle.
1 S••m. 18 4.
2 Sam. 18. 11.
1 King. 2. 5.
2 Sam. 10. 12.
Turnes mour∣ner at ill success
Iob 1. 15.
Isa. 1••. 2.
1 Kin. 20. 38.
1 S m. 4 12.
lsa 15. 2.
Mi••ah 3. 7.
ler. 41. 5.
2 S••m. 15. 30.
1 King 21. 27.
Quickly be∣co••es an ••••der
1 Sam. 28. 14.
2 Sam. 3. 29.
Hos••a 4. 12.
Zech. 8. 4.
Beddred with∣out heat.
1 King. 1. 1.
Fishermens coates.
John 21. 7.
Shepheards garments.
1 Sam. 17. 4••.
Psal. 23. 4.
Job 30. 1.
Jer. 43. 12.
Court the Ele∣ment of Gal∣lants.
Mat. 11. 8.
Esther 4. 2.
Gen. 41. 42.
Courtiers clo∣thed in white linen.
Revel. 15. 6.
Josh. 2. 6.
1 King. 10. 28.
Prov. 31. 24.
And in silk.
In the land of Moriah.
Lampridius in e••us vita.
Procopius.
Matth. Parker in his life.
Ezck. 16. 10.
James 2. 3.
Robes royall of Kings.
1 King. 22. 30.
John 19. 2.
Luke 23. 11.
Esther 6. 8.
Mat. 6. 29.
Pharisees their habit.
Mat. 23. 6.
Mat. 23. 5.
••piy••anius adversus Hare∣ses li. 1. p. 20.
Hats on their heads.
1 King. 19. 13.
Dan. 3. 21.
Antiochus his hats of a diffe∣rent fashion.
2 Mac. 4. 12.
Ibid. ver. 13.
Ez••k. 23. 13.
Jer. 14. 4.
Ezek. 24. 23.
Ear-rings doubtfull whe∣ther worn by Jewish men.
Exod. 32. 2.
Judg. 8. 24.
Gen. 35. 4.
Cant. 1. 10.
Onely chaines about their necks.
Gen. 24. 22.
Luk. 15. 22.
Jer. 22. 24.
Their legs bare.
Dan. 3. 21.
Exod. 28. 42.
Sandales and shooes.
Mark. 6. 9. & Act. 12. 8.
Exod. 3. 5.
Mat. 3. 11.
Gen. 14. 23.
Mark 1. 7.
Ex••k. 16. 10.
Amos 2. 6. & Amos 8. 6.
Sexes distin∣guished by their clothes.
Deut. 22. 5.
Girles soon starting Vir∣gins.
Zech. 8. 5.
Maidens kept secret; their attire.
Judg. 21. 21.
Judg. 11. 34.
2 Sam. 13. 2.
Ibid. ver. 18.
Parag. 7.
Iews marry young.
1 Cor. 7. 36.
The bravery of Brides.
Revel. 21. 2.
Jer. 2. 32.
Mat. 22. 12.
Wives wore vailes.
Gen. 24. 65.
2 Cor. 11. 10.
Cant. 5. 7.
Exod. 21. 10.
Isa. 4. 1.
Ladies wore broidered clothes of two sorts.
Psal. 45. 14.
Josh. 7. 21.
Martialis.
And Queens beaten or wrought gold.
Psal. 45. 9.
Ibid. 〈◊〉〈◊〉. 13.
The sad gar∣ments of Widows.
Gen. 38. 14.
2 Sam. 14. 2.
Deut. 24. 17.
Psal. 68. 5.
Riot the fore∣runner of ruine
D••ut. 28. 26.
Mat. 5. 35.
sa. 3. 18. &c.
Mundus, or a world of wo∣mens trinkets.
Act. 8. 31.
Many of these ornaments temporary for that age.
Camd. Remains pag. 196.
Mentloned in the History cal∣led Eulogium.
Camd. Re∣mains. pa. 197. Pride the grea∣test offence in these orna∣ments.
Gen. 24. 30.
Isa. 3. 16.
Vide Stepha∣num.
Nose-jewels how fastened.
Exod. 13. 16. & Deut. 9. 8.
Isa. 3. 24.
Women why subject to baldness.
Foeminis nec capillos des••uere dixit, nec labo∣rare. Epist. 95.
Ibidem.
What meant by burning.
2 Chr. 36. 19.
1 Cor. 7. 9.
Iews generally ill sented.
Martialis. li. 4. Epigr. 4.
It is learned∣ly confuted by D. Brown in Vulgar Errors.
Psal. 69. 24.& Rom. 11. 10.
Harlots their bashfull impu∣dency.
Gen. 38. 14.
Ibid. 〈◊〉〈◊〉. 15.
Prov. 7. 9.
Harlots painted themselves.
2 King. 9. 22. & 30.
Ezek. 23. 40.
Prov. 6. 25.
Jer. 4. 30.
Harlots had habits to them∣selves.
Prov. 7. 10.
Stows Survey pag. 553.
Eccles. 7. 26.
The dead how ordered among the Iews.
Job 1. 28.
Psal. 49. 17.
Luk. 7. 12.
Eyes closed, washed and embalmed.
Gen. 46. 4.
Act. 9. 37.
Gen. 50. 2. & 26.
John 19. 40.
Winded in li∣nen.
Act. 5. 6.
Act. 8. 2.
John 11. 44.
John 20 7.
Ibid.
Gen 50. 26.
Luke 7. 14.
Gen. 23. 19.
Jer. 34 5.
1 Sam. 31. 12, 13.
2 Chr. 16. 14.
Ezek. 24. 17.
Jer. 16. 7.
Mercenary weepers.
Jer. 9. 17, 18.
Ovid. E••pist.
Jer. 9. 19▪
Sepulchers Me∣taphoricall clothes.
2 Chr. 32. 33.
Mat. 23. 27.
Mat. 23. 29.
Idolatry very ancient.
Psal. 58. 3.
First reason of many Gods, multiformity of Errour.
Act. 17. 23.
Second misun∣derstanding of Gods Prov••∣dence.
Nat. hist.
1 King. ••0. 23.
I doe not say his name was Coya Shawsware of whom in Stows Survey. pag. 780.
Mat. 10. 1.
Third, impre∣ving Heroicall into Divine worship.
Judg. 11. 40.
Deut. 34. 6.
Fourth, assign∣ing severall sexes to their Gods.
1 King. 11. 5. & 33.
Last, suggestion of Satan.
1 Cor. 10. 20.
F••ur steps of Idolat••y.
Job. 31. 26.
Rom. 1. 23.
Infidelity the main cause of worshipp••ng God in a visible shape.
Two occasions thereof.
Second occasi∣on of making images.
Psal. 105. 5.
Habak. 2. 18.
A second assi∣m••lation in badness.
Psal. 50. 21.
Difference be∣twixt the lear∣ned and simple heathens Ido∣latry.
Gen. 28. 22.
Gen. 33. 19.
Isa. 44. 16, 16.
How heathen Idols were first brought in a∣mongst the Iews.
Deut. 7. 3, 4.
Prov. 27. 22.
Pro. 19. 13.
How it is law∣full to describe heathen Idols.
Exod. 2••. 13.
Alphabeticall method in ranking them.
Isa. 41. 29.
2 Kin. 17. 31.
Ger Voss. de Orig. Idolat. lib. 2. cap. 5.
Col. 3. 5.
2 King. 17. 31.
Gen. 43. 32.
Exod. 8. 26.
Gen. 45. 8.
G. Voss. de Idol. li••. 1. c. 29.
Ruffinus Hist. Eccles. lib. 2. ca. 22 & Suidas in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Exod. 32. 4.
1 Kin. 11. 40.
Virg••l.••log. 3.
Psal. 106. 20.
Exod. 32. 4.
2 King. 17. 30.
1 Kin. 11. 13.
De na••. Deo. •• lib. 3.
1 Sam. 31. 10.
Judg. 2. 13. & 10. 6.
1 Sam. 7. 3, 4.
1 King. 11. 5. 33.
M. Selden de Diis Syris ex Philone Byblio.
2 King. 23. 7.
1 Cor. 8. 5.
1 King. 18. 19.
1 Kin. 19. 18.
1 Kin. 18. 28.
Judg. 2. 13.
1 Sam. 7 4.
1 Kin. 16. 31.
1 King. 22. 6.
2 King. 3. 2.
2 Chi. 24. 7.
2 Kin. 11. 18.
2 Chr. 28. 2.
2 King. 21. 3.
2 King. 23. 5.
Hosea 2. 17.
1 King. 18. 27.
Judg. 9. 4.
Hieron. lib. 2. in Hose. ca. 9 & lib. 1. contra Iovinianum Isidorus de Ori∣gin. lib. 8. c. 11.
Numb. 25. 6.
Psal. 106. 28.
Vollu•• de Idolat.
Above thirty times. See the Concordance.
Isa. 46. 1.
Hist. Bel. v. 3.
2 Thes. 3. 10.
Ier. 51. 44.
Mat. 24. 28.
§ 29.
2 King. 1. 2.
2 King. 1. 13.
Mat. 12. 24.
1 King. 11. 33 & 2 Kin. 23. 13. & I••r. 48. 13.
Iudg. 11. 24.
Gen. 19. 37, 38
In 〈◊〉〈◊〉.
1 Sam. 5. 4.
De Natura D••orum. 3.
§ 32.
Exo. 28. 6. &c.
2 Sam. 6. 14.
1 Sam. 13. 7.
Judg. 18. 5. 14
Judg. 8. 27.
1 King. 11. 33. & 2 Kin. 23. 13.
Amos 5. 26.
Act. 7. 43.
S Hiero••e li. 2. in Amos.
Paulus F••gi∣us in Chaldaeam paraphrasi•• Le∣vi••ici.
2 Chr. 28. 3.
2 King. 23. 10.
See suprà, in the Descripti∣on of Ierusalem pag. 349. § 6.
2 Cor.44.
2 Kin. 17. 30.
Properly a Candle in He∣brew.
Heb. 12. 29.
2 King. 19. 37.
Ibid. ver. 13.
Ibid. ver. 37.
Ez••k. 23. 5.
2 Kin. 17. 21.
Dan. 4. 37.
Jer. 7. 18. & 44 ••••.
Ibid••m.
Sam. P••tit. Miscel. ••i. 2. c. 2.
Plutar. in •• ••ide
Kircher. Prod. pag. 147. c. 5.
2 King. 5. 18.
Ni. 〈◊〉〈◊〉.
2 Kin. 17. 30.
Herode. li. 1. & Strabe. li. 16.
Suidas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Syntag. 2. 6. 7. pag. 313.
a King. 6. 5.
1 Sam, 19. 13.
Hose. 3. 4.
Judg. 17. 5. & 18. 17.
••zek. 8. 14.
2 Chr. 35. 25.
Gen. 27. 46.
•• Cor. 8. 4.
Psal. 104. 20.
Isa. 2. 20.
Mat. 8. 9.
Colos. 3. 5
Kin. 10. 16.