Exod. 36. 26 27 28. thus There were numbred of Israel from twenty years old and upward six hundred thousand and three thousand five hundred and fifty men Reckon thus The Talent of the Sanctuary contained one hundred and twenty pound the pound twenty five shekels or fifty half shekels so that every Talent contained three thousand shekels or six thousand halves so that six hundred thousand half shekels given by six hundred thousand men do amount to an hundred talents Now there were three thousand five hundred and fifty men besides which gave so many half shekels or one thousand seven hundred seventy five whole one with which were made the hooks of pillars c. Exod. 38. 28. These hundred Talents of silver were thus wrought Each one was cast into a solid piece of thirteen inches and an half long and nine inches square in the side that laid upward was a morteise hole near unto the end now two and two were laid close together end to end and the morteises were not in the ends that joyned but in the utmost ends Now every plank whereof the sides were made was in height five yards but in breadth three quarters just as broad as two of these pieces of silver were long at the foot of the plank at either corner was a tenon made the plank being cut down or abating so much between the tenons as the tenons themselves were in length so that when the tenons were shrunk in the morteises the middle of the plank setled upon the pieces or Bases SECTION XXXIV The walls and juncture of the Tabernacle THese silver Bases then were thus laid forty at the South side forty at the North side and sixteen at the West end laid as close together as was possible so that though there were so many pieces yet was it but one intire foundation Here are fourscore and fifteen of the hundred Talents disposed of in the two sides and the West end what became of the four talents remaining and of the East end we shall see hereafter These Bases thus laid the planks were set in them one plank taking up two Bases twenty planks making the South side and twenty the North and eight the West end these were five yards long apiece and so when they were set up they made the Tabernacle five yards and a little more high upon the walls Now for the making of these planks sure and to stand stedfast the two corner planks were great helps of which first you remember the length of the sides namely fifteen yards or twenty planks of three quarters breadth apiece The West end had six planks intire besides a plank at either corner joynting end and sides together These corner planks were of the same breadth that all the other were and thus set The middle of the breadth of the one plank was laid close to the end of the South side or to that plank that was furthest West so that a quarter of a yard of the breadth of the corner plank was inward to make up the Tabernacle breadth a quarter was taken up with the thickness of the side plank to which it joyned and a quarter lay outward Thus at the South-west just so was it at the North-west corner Then count the two corner planks were inward a quarter of a yard apiece and the six planks that stood between them of three quarters apiece behold five yards just the breadth of the house between wall and wall These corners knit end and side together and were the strength of the building as Christ is of his Church making Jews and Gentiles one spiritual Temple Besides these corners strengthening the Fabrick there were seven bonds to make all sure First planks to planks were close joynted at the foot so that the Text calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or twins Secondly each plank was linked to the next at the top with a golden link Thirdly on the side staples of Gold were fastned in every plank so that four bars of Shittim wood overlaid with Gold were carryed in the staples from one end of the Tabernacle to another Besides these there was also another bar of the same wood that ran from end to end through the body or thickness of the planks a hole being bored through each plank for the purpose By these bars Christ is fitly resembled who is conveyed throughout the whole Scripture in the rings of divers passages and stories In the fourth Chapter of the Ephesians there are seven bonds that bind the Church to unity First one Body secondly one Spirit thirdly one Hope of our calling fourthly one Lord fifthly one Faith sixthly one Baptism seventhly one God and Father of all Now view in imagination the body of the Tabernacle as it stands only planked without any more addition to it with planks of Shittim wood The length fifteen yards from end to end the breadth five yards from side to side The sides and West end planked up five yards high and somewhat more the foundation of those planks massy pieces of silver The top of the house and the East end left open till they be covered hereafter First then of the covering of the top and sides and West end SECTION XXXV Of the curtains of the Tabernacle THE Tabernacle was bounded with Curtains as lightest for carriage which Curtains covered top and sides These Curtains were Tapestry work The ground was of fine yarn dyed blew Purple and Scarlet woven together the embroydery was of Pictures of Cherubims These Curtains were in number ten each one being twenty eight cubits or fourteen yards long and four cubits or two yards broad They sewed together five Curtains in one piece and five in another so that they made two large pieces of Tapestry of fourteen yards long and ten yards broad These two pieces are called couplings Exod. 26. 5. And these two were thus joyned together In the edge of either were made fifty loops of blew tape one answerable or correspondent to another or one over against another and with fifty hooks or clasps of gold he linked the loops together and so the two main pieces were made one covering or Tabernacle Exod. 36. 13. Quest. Why are not all the ten Curtains sewed together on one piece but five and five sewed together to make two pieces and then those two thus looped together with a button or clasp of gold Answ. First the Tabernacle consisted of two parts the holy place and the most holy which two were divided one from another by a vail of which hereafter Now according to this division of the house was also the division of the Curtains For Exod. 26. 32. it is plain that the vail that parted the holy from the most holy was hung just under these golden clasps that knit the five and five Curtains together So that five Curtains lay over the holy place and the other five over the most holy but with this difference The holy place was ten yards long and the five Curtains
years more their lodgings were in the buildings near some of the gates of this outmost wall but which undeterminable for that all within this inclosing was called The Temple in the Scripture and the common Language is so apparent that it needeth no demonstration CHAP. X. The dimensions and form of Solomons Temple and of that built by the returned out of Captivity HAving thus gone through and observed the compass of the Mountain of the Temple and the wall that did inclose it in so large a square with the Cloisters gates and buildings that were in that wall and affixed to it before we can come to cast out the Courts Partitions and buildings that were within and speak of their places and uses particularly it will be necessary in the first place to take a survey of the measure and situation of the Temple it self that from it and from this outer wall as from standing marks we may measure all the proportions fsbricks and distances that we are to go through The floor of the Mountain of the House was not even but rising from East to West so much in the whole a a a Maym. in Beth babbechir per. 6 that the floor of the Porch of the Temple was two and twenty cubits higher than the floor of the Gate Shushan or the East-gate in the outmost wall which in equality was cast into several levels one above another and the outmost wall accordingly did sometime run level and sometime rise from level to level even as the evenness or risings of the floor it self did call for it The measures of the Temple built by Solomon are said to have been by the first measure 2 Chron. III. 3. that is by the same cubit that measured the first Tabernacle which is the same that we fix upon and by this measure to have been seventy cubits long 1 Kings VI. 2. 2 Chron. III. 3. in these several spaces The most holy place twenty cubits the holy place forty cubits and the Porch ten And the breadth of all these was twenty cubits About the height there is some obscurity for the Book of Kings saith it was thirty cubits but the Book of Chronicles nameth no sum at all only it saith that the Porch was one hundred and twenty cubits high Now b b b Kimch in loc allegat David Kimchi doth dispute it whether this was the height of the Porch only or of the whole house throughout and he shews how it may be construed of the whole house namely that the height of it to the first floor was thirty cubits according to the reckoning of the Book of Kings and then the chambers over in several stories did rise to ninety cubits more Yet both he and c c c Ralbag in 1 Kings VI. Aben. Ezr. in Ezr. VI. R. Levi Gershom could well be perswaded to think that the Temple it self was but thirty cubits high but are somewhat swayed by the opinion of some of their Rabbins which runneth another away For from their words it appeareth say they that there were chambers over the Temple and over the Porch and this they hold from 1 Chron. 28. 11. The words of that Text are these David gave to Solomon his son the Pattern of the Porch and the houses thereof and the Treasuries thereof and the upper chambers thereof and the Parlours thereof and the place of the mercy seat where all these particulars are so couched together except the last as if they were all within the Porch But the Holy Ghost speaketh of the Porch as the first part in sight as you came up it being the front of all and the rest of the parcels mentioned are to be conceived of not as all crowded in it but as distributed and disposed in other parts of the fabrick as the Holy Ghost relateth and layeth down elsewhere And as for the upper chambers here spoken of we need not to confine them so as to set them all either over the Porch though there were some nor over the body of the Temple but to place them also as the Text doth elsewhere round about the house without in several stories The careful considering the measures of the Temple built by the Children of the Captivity will reasonably help to put us out of doubt about the matter that we have in dispute The measures they brought along with them out of Persia in Cyrus his Commission d d d Ezr. VI. 3 4. The foundations to be strongly laid the height sixty cubits and the breadth sixty cubits with three rows of great stones and a row of new timber and the expences to be given out of the Kings house Where we may observe e e e Aben Ezr. in loc 1. That the length is not mentioned because that was to be of the former measure 2. That the breadth doubled the breadth of Solomons building the side chambers and all taken in And 3. That the height was double to the height of Solomons as it is expressed in the Book of Kings and as indeed the height of the Temple was though the Porch were higher For it seemeth utterly against reason that Cyrus should offer to build the house as broad again as it was before and yet not so high as it was before by half It is no doubt but Cyrus had consultation with some of the Jews about the building and that either they counselling him should advise the abatement of so much of the height or he inlarging the breadth and the house one way should cut it short of the height and lessen it the other way is exceeding improbable the length could not be doubled because that would have lessened the measure of the Courts before it which might not be indured but the two other ways of dimension which could be allowed he allowed double to what they were before Therefore the two Texts in Kings and Chronicles are to be taken properly as they there lie before us namely that the Porch was one hundred and twenty cubits high and that the rest of the Temple was but thirty and the form of the whole House was thus It stood East and West the most Holy place Westward and the Porch or Entry Eastward and the length of all from East to West was seventy cubits the breadth twenty cubits besides the breadth of the side Chambers The height of the Holy and most Holy place thirty cubits and the Porch stood at the East end like one of our high Steeples one hundred and twenty cubits high And indeed Solomons Temple did very truly resemble one of our Churches but only that it differed in this that the Steeple of it which was the Porch stood at the East end Now round about the sides thereof North and South and the West end Solomon built Chambers of three stories high and five cubits was the height of every story the whole being fifteen cubits high in all and they joined to the wall of the House without The highest
the door there were two Cedar beams or Trees laid close together sloping still upward and lying along the wall by which they were laid so handsomly slope and steps were either cut in them or nailed upon them one might go to the very top of the Temple and this was the way to the higher Leads 2. Just over the parting between the Holy and most Holy place there were some little Pillasters set which shewed the partition 3. In the floor over the most holy place there were divers holes like Trapdoors through which when occasion required they let down Workmen by cords to mend the walls of the most holy place as there was need And they let them down in Chests or close Trunks or some such things where they could see nothing but their work before them and the reason of this is given by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might not feed their Eyes with looking upon the most holy place p p p Mam. in Beth habbech per. 4. Once a year between Passover and Passover they whited the Temple walls within and for this and other necessary work about the House within it was desired and endeavoured that Priests or Levites should do the work but if such were not found to do it then other Israelites were admitted and they were admitted to go through the doors into the most holy place if Chests or Trunks were not to be found in which to let them down CHAP. XIII The Porch SECT I. The steps up to it IN taking particular account of the length of the building from East to West which was an hundred cubits we will first begin at the Porch which was the beautiful Front Eastward and view severally every special place and parcel till we come to the West end a a a See Chap The spreading of the Porch in length was an hundred cubits and in height an hundred and twenty cubits higher than the height of the Temple And this Porch which was a cross building to the Temple it self and so high above it may not improperly be conceived to be that place whither Satan brought our Saviour in his temptation when he is said to have brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to the wing of the Temple There were several things at this Front before we stir from it that were very remarkable and cannot be passed without observation And the first that we will look upon shall be the steps that rose up out of the Court into this entrance which were c c c Mid. per. 3. twelve in number every step half a cubit rising six cubits in the whole rise and so much was the floor of the Porch higher than the floor of the Court. And here we meet with a passage in the Treatise Middoth in the place cited in the Margin which is exceeding hard to be understood and the very same also in Maymonides in whom it is harder The words are these Having spoken of the steps that went up to the Porch that they were twelve and that the rise of every step was half a cubit and the bredth of it to stand upon a cubit it comes on and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which applyed to the steps and their rising I should translate to this sense At every cubits rise there was a half pace of three cubits broad and at the highest cubits rise there was a half pace of four cubits broad The meaning is this That as you had gone up two steps which being half a cubit high apiece made but a cubit rise at the third step the space you tread upon was enlarged and was three cubits broad whereas the steps themselves that you had come up were but one cubit breadth And so from this inlarged breadth or half space step two steps further and there was another and after two steps more another and after two steps yet more there was the highest which was an half space or inlargment of four cubits breadth And so every third step of the twelve was an half pace or such an inlargement which made the Ascent exceeding beautiful and stately And this helpeth to understand a passage in the Treatise Joma which at the first reading is not easie to be understood Where relating how when the High Priest on the day of Expiation had slain his own Bullock he gave the blood to one to stir it to keep it from congealing it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Ioma per 4. That he stirred it about upon the fourth half pace of the Temple which Maymony expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Maym. in Ioma habbech per. 5. He stirred it about that it should not congeal upon the fourth half pace of the Temple without that is upon the very top of these twelve steps that went up into the Porch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal Aruch after the production of many examples of it renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Standings or Pillars or Benches I find not a fitter word for it here to express it by than Half-pace Now g g g Per. 4. versus finem Maymony in Beth habbechirah or in his Treatise of the Temple having to deal with these words of the Talmud that we have been speaking of doth utter them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Round about the Walls of the Porch from below upward they were thus One cubit plain and then an half pace of three cubits one cubit plain or an ordinary rising of steps and then another half pace of three cubits and so up so that the half paces did go about the Walls of the Porch His meaning is the same with what was said before but he addeth somewhat more and that is that these twelve steps thus beautifully spreading every third step into an half pace did not only go up to the entrance into the Porch but also there was such steps all along the front of the Porch Eastward and also such steps at either end of it North and South and the reason of this was because the floor of the Porch was higher so much than the floor of the Court and there then were Doors in the Buildings besides the great Door that gave passage into the Temple and into these Doors you could not get without such steps SECT II. The two Pillars Jachin and Boaz. OF the Gate or entrance into the Porch and so into the Temple and of its dimensions and beauty hath been spoken before and therefore as to that particular we need say no more here but may be silent but one main part of the Ornament and beauty of it was there omitted and reserved to this place and that is the two famous Pillars that in Solomons Temple stood at the cheeks of the entrance or passage in Jachin and Boaz. I find not indeed mention among the Jews Antiquities of any such Pillars set at the entrance of the
the roof of the adjoining room where also a Cock ran to supply the Bath CHAP. XXXII The Gate and House Nitsots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of Stone Vessels WE are now come to the Gate that was most East of all the three on this North-side and it bare the double name of a a a Mid. per. 1. the Gate Nitsots and b b b Ibid. per. 2. the Gate of the Song The word Nitsots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth properly sparkling as Esa. I. 31. Ezek. I. 7 c. and so it signifies the beams of the Sun which as it were sparkle at his rising or going forth But sometimes it is used by the Rabbins to signifie Drops which are as it were the sparks of Water and sometime as Baal Aruch observes Froth or Foam Now to what sense of all these to apply the name of this Gate and to give the reason of its denomination in that sense will prove more labour than profit though the pains be put to the best improvement I shall leave it upon these two conjectures in the sense of Sparkling That it was called the sparkling Gate either because the fire or flaming of the Altar shone upon it it standing in most opposition to the Altar of all the Gates on this North side or because the South Sun did give a great dazling light upon the gilding of this Gate which it did by neither of the other on this North-side the height of the Temple interposing betwixt the Sun and them But this Gate lay clearly open to the South Sun and so the leaves of the Gate being gilt they gave a sparkling and dazling reflexion into the Court. But why it is called the Gate of the Song for ought I can find is left also only to conjecture And I shall only offer this Because they that came in at this Gate came in the very face of the Levites as they stood in their desks singing or playing on their Instruments and making the Temple musick Joyning to the East-side of this Gate there was a building was called from the Gate c c c Mid. per. 1. The House Nitsots in which the Priests kept a Guard in the upper room and the Levites in the lower and between this building and the Gate there was as it were a Cloister passage by which passage there was a way out of the very Gate into the room below where the Levites kept and there was also a passage out of the Cloyster into the Chel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so is that clause in the Talmuds survey of the Temple to be understood when it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Ibid. That this Gate was like a Cloister and a Chamber was built over it where the Priests kept Ward above and the Levites below and it had a Door into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel The meaning of which passage may be conceived to be this That as you went through this Gate Nitsots out of the Court into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel upon your right hand there was not a plain Wall for the side of the Gate as the other Gates had but that side was open with Pillars as the Cloister sides were of which we have spoken and within those Pillars there was a little Cloister or Walk which was almost as long as the passage through the Gate was broad So that when you were in the hollow of the Gate you might step in between the Pillars into this Cloister and so into the room where the Levites kept their Guard and over this Cloister and that room and over the Gate was there a place where the Priests kept their ward and this was one of the three places where they warded Out of the Levites room there was a door into the Chel These buildings ran thus from this Gate of Nitsots Eastward a pretty way and then there joined to them another building which raught to the very corner of the Court Wall And it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House of Stone Not as if it were built of Stone and the other buildings of Wood for the rest were of Stone also nor as if this differed in manner of building from the rest but because all the Vessels that were used in it were of Earth or Stone And so the Gemara upon the Treatise Joma explaineth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Ioâ—a per. 1 in Geâ—aâ—a Before the Temple at the North-east corner was the Chamber of the House of Stone and thither they put the Priest apart that was to burn the red Cow seven days before And it is called the House of Stone because the work of it was in Vessels of Dung Earth or Stone In which passage they do not only give the reason of the name but they also give an evidence of the situation of this place when they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Temple at the North-East corner And as for the putting of the Priest apart into this room that we are about who was to burn the red Cow there is the like Record in the Treatise Parah in these words f f f 〈…〉 〈…〉 3. 〈…〉 Seven days before the burning of the Cow they put apart the Priest that was to burn her out of his House into the Chamber which was before the Temple in the North-east which was called the House of Stone and they be sprinkled him all the Seven days c. CHAP. XXXIII The Court of Israel and of the Priests And the Levites Desks where they Sung THUS having passed round about the Wall that inclosed the Court and observed every particular Gate and Building in it we are now to enter into the Court it self and to survey that and there we shall find much variety a a a Mid per. 1. The whole length of the Court from East to West was one hundred eighty and seven cubits and the breadth from North to South one hundred thirty and five b b b Ibid. per. 8. The parcels of the total sum of the length were these from East to West The breadth of the Court of Israel eleven cubits The breadth of the Court of the Priests eleven cubits The breadth of the Altar two and thirty cubits Between the Altar and the Temple two and twenty cubits The length of the Temple it self an hundred cubits Behind the West end of the Temple to the Court-wall eleven cubits The parcels of the breadth were these going from North to South From the Wall of the Court to the Pillars eight cubits From the Pillars to the Marble Tables four cubits From the Tables to the place of the Rings four cubits The space of the Rings it self four and twenty cubits From the Rings to the Altar eight cubits The Altar and the rise to it sixty two cubits From the foot of the rise to the South-wall of the Court five and twenty cubits Of all these
what to ask put on the Ephod and Brest-plate which hung unseparably at it This do Davids wordsmean when he saith to Abiathar the Priest Bring hither the Ephod 1 Sam. 23. 9. And for this it was that Abiathar made sure of the Ephod when he fled from bleeding Nob 1 Sam. 23. 6. Without the stones on his breast the Priest enquired not for the stones represented Israel and when the Priest brought them before the Lord he brought as it were Israel and their matters before him To go without these was to go without his errand If Sauls conscience could have told him off no other cause why God would not answer him as it might many yet he might see this to be one reason undoubted viz. Because though he had the Ark near him yet had he neither High Priest nor Ephod and seeing his cross in this that he could not be answered his conscience might tell him what he did when he slew the Priests of the Lord. When the Priest knew what to enquire about and had put on these habiliments he went and stood before the Ark of the Lord and enquired about the matter and the Lord answered him from off the Propitiatory from between the Cherubims and so the Priest answered the People Now there was some difference in the Priests manner of inquiring according to the situation of the Ark when the Tabernacle was up the Priest went into the holy Place and stood close by the vail which parted the holy from the most holy and there inquired and God from between the Cherubims which were within the vail gave him an answer But when the Tabernacle was down or the Ark distant from the Tabernacle travelling up and down then did the Priest in his Robes stand before the Ark as it stood covered with the curtains and enquired and the answer was given him in behalf of Israel whom God saw on his breast For this reason the stones for whose sakes the perfect light of resolution was given are called the perfect light or Urim and Thummim and the answer given from the Priests mouth is called the answer by Urim and Thummim David once enquired of the Priest having the Ephod but wanting the Ark and God answered him and shewed that God was not bound to means On the contrary Saul once enquired of the Ark wanting the Ephod and God answered him not shewing him how God honoured his Priests whom Saul had dishonoured even to the Sword Thus have we seen the Breast-plates form richness and glory Form four square a span every way the richness it was set with twelve precious stones the glory that for the sake of these stones that is for their sakes whose names these stones bare God revealed secrets to his people See this breast-plate fastened to the Ephod and you see Aaron the High Priest arrayed in his glorious garments At each corner of the breast-plate was a golden ring fastned On the upper side of the piece just upon the edge was laid a little golden chain which ran like an edging lace upon the edge and was brought through the two rings which were at either corner one and the ends of the chains were made fast to bosses or loops of gold which were on the shoulder pieces of the Ephod by the Onyx stones At the lower edg of the breast-plate was an edging chain carried just in the same manner that the other was through two gold rings and the chains tyed to the embroidered girdle of the Ephod as the other were to the shoulder pieces Breast-plate and Ephod might not be parted no more than might the Staves and Ark. SECTION L. The erection of the Tabernacle IN the year of the World two thousand five hundred and fourteen which was the second year current of Israels departure out of Aegypt in the month Abib or the first month Stilo novo in the first day of the month Moses set up the Sanctuary under mount Sinai and this was the manner of his setting it up He laid the silver foundations in their ranks and in them he set up the planks and strengthened them with the five bars linking them also together at the top with a golden hasp He set up the four Pillars in the house whereon to hang the vail and the five pillars at the East end whereon to hang that vail also He set the Ark in the most holy place hanging up the vail before it In the holy place he set the Table and Shew-bread on the North side and the Candlestick on the South and the Altar of perfume just in the middle betwixt them And at the East end he hung up the vail to keep these things from vulgar eyes The Altar and Laver he set up before the entrance and incompassed them and the Tabernacle it self with a pale of hangings round about Thus was the Sanctuary erected and was lovely to them that beheld it being the glory and the strength of Israel Then did the cloud of glory flit from off the Tent of Moses and lighted upon the Sanctuary and dwelt there more gloriously than on the other And thus endeth Exodus in a cloud under which we are to look for a more perfect Tabernacle not made with hands nor of this building in which the God-head should dwell bodily FINIS THE CHRISTIAN HISTORY THE JEWISH AND THE ROMAN OF The Year of CHRIST XXXIII And of TIBERIUS XVIII Being the Year of the WORLD 3960. And of the City of ROME 785. Consuls Cn. Domitius Aenobarbus Furius Camillus Scribonianus By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A COMMENTARY UPON THE Acts of the Apostles CHRONICAL CRITICAL The Difficulties of the Text Explained And the times of the Story cast into ANNALS The First Part. From the beginning of the BOOK to the end of the Twelfth CHAPTER With a brief Survey of the Contemporary Story of the JEWS and ROMANS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A CHRONICAL TABLE of the chief Stories Contained in this BOOK Occurrences of the year of Christ XXXIII Tiberius XVIII In the Church CHRIST riseth from the dead appearth forty days and ascendeth Pag. 734 c. Act. 1. A Presbytery of 120 Apostles and Elders 742 c. This chooseth Matthias c. 745. The gift of Tongues on the Lords day 747 c. Act. 2. Peter and the eleven preach and convert 753 c. Peter and John heal a Creeple 756. Act. 3. Preach and convert 5000 ibid c. Are imprisoned and convented before the Council 759. Act. 4. Are threatned and dismissed c. 760. Community of Goods 762. Ananias and Saphira struck dead ibid. Act. 5. Peters shadow 764. The rest of the Story of the 5 Chapter ibid. c. In the Empire Tiberius now Emperour and in the eighteenth year of his Reign 768. He
The outmost wall five cubits Seventy in all i i i Ibid. Sect. â— Now the Chambers were in number eight and thirty fifteen upon the Northside fifteen upon the South and eight at the West end They were in three stories five in the lowest stories and five over them and five over those thus on the North and South sides but at the West end there were three on the ground and three over them and two over those Every Chamber was six cubits broad and twice as long only the two highest Chambers at the West end were of a greater length k k k See Ezek. XL. 21. And there was a space between the Chambers on the same floor in manner of an entry of some seven cubits and an half broad that you might pass in it betwixt Chamber and Chamber to every Chamber door which was upon the side Before these Chambers there ran a Gallery from the East end of the building to the West but at the West end there was none such of three cubits broad by which you were carried along to any of these Entries between the Chambers and so to any Chamber door In the outmost wall of the Fabrick toward the North and the South there were four doors on either side into four entries for so many there were between five Chambers but as soon as you were come within the doors there ran a Gallery along on your right hand and left over which you stepped into the entry that was before you or if you went not in at the door that was just opposite to the Entry that you would go to you might go in at any door you thought good and this Gallery would lead you to that Entry Thus was it with the lowest Chambers and the like Gallery and Entries were also in the middle story and in the highest Now the way to go up into them was by a large pair of turning stairs in a Turret at the North-East corner of the North side by which stairs you went up to the first floor and there if you would you might land in the Gallery and go there to what Entry or Chamber you would or if you would go higher you might do so likewise into the Gallery in the third story and if you had a mind you might yet go higher up these stairs up to the Leads to walk over the Chambers on the roof round about their whole pyle But besides this Staircase-turret which thus conveyed to the roof of the buildings there was such another at the furthest end of every one of the Entries that have been spoken of which carried up to the first and second floor or to the upper Chambers but went not so high as to convey to the roof And so had you gone in at any of the four doors to the ground Chambers either on the North side of the House or on the South stepping over the Gallery you came into the Entry between two Chambers one on your right hand and another on your left and their doors opening into the Entry and facing one another but before you towards the Temple wall there was a round large Turret-like stair case into which you might go out of either Chamber and so go up stairs into the Chambers over head and from thence up stairs again into the Chambers over them And thus are we to understand that Talmudick passage of no small difficulty at the first sight l l l Mid. ubâ— sâ—â— There were three doors to every one of the Chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One to the Chamber on the right hand and another to the Chamber on the left that is one door to the Entry on the one side and another to the Entry on the other and one to the Chamber over head that is into this Stair-case that carried up to the Chambers above And thus m m m Ezek. XLI 7 one went up from the lowest story to the highest by the middle for n n n 1 King VI. 8. they went up with winding stairs into the middle story and out of the middle into the third The west-West-end Chambers had no Gallery at all before them but you stepped immediately through the doors that were in the outmost wall into the Entries and at the end of the Entries there was such a Stair-case as this which conveyed and carried you up from story to story On the South there were such Galleries in the three heights as there were on the North and such Stair-cases at the end of the Entries joining to the Temple-wall but that space where the Galleries were was called by another name Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesibbah as it was called on the North-side but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the coming down of the water Not as if here were the gutters to carry off the rains from the whole House but because in this space were laid the pipes that brought water down from the Fountain Etam to the Cistern or Well in the Well-room that was made to receive them They were so laid as that they hindred not the access or passage in the Galleries to any of the Chambers and it may be they were not to be seen at all but lay under ground in the ground gallery but they were glad thus to distinguish between the North and South-sides by these different names as that they might the easier and quicker be understood when they spake of a Chamber in the Mesibbah or of a Chamber in the conveyance of the water These Chambers which were of this number measure posture and composure that hath been spoken and whose floor and roof-beams rested upon benches in the Temple-wall as was observed before were for the laying up some choice Treasures and Utensils as also for Corn Wine and Oil and whatsoever was brought in of Tithes and first Fruits for the sustenance and subsistence of the Priests that attended upon the Altar and they were as Treasuries or Storehouses for that purpose Neh. XII 44. Mal. III. 10. And now let us go up the stairs of the great Turret in the North-East corner on the North-side for there was none such on the South that will carry us to the roof of this building or on the Leads At the top of the stairs he went out at a wicket and his face was then towards the West o o o Mid. ubi sup He walked upon the Leads along upon the North-side till he came to the West corner when he came thither he turned his face toward the South corner when he came to the South he turned his face Eastward and went all along on the South-side till he came up a good way and there was a door through the Temple-wall into the rooms over the Holy and most Holy places In this room over them which was fifty cubits from the ground and so were the Leads there were these three things worth taking notice of 1. That as soon as a man was stept within
and that side if he meant but one intire bredth but it is well understood by Kimchi to mean that on either side of the entry there was something standing out into the bredth of the entry three cubits which made the passage it self but fourteen cubits broad which measure of three cubits though it fell short one cubit of the thickness of these Pillars cast by Solomon yet suiting with the measure of Ezekiel's Pillars it may do this for us as to shew us how these Pillars that we have in hand were placed by the disposing and placing of those of his namely on your right hand and on your left as soon as ever you were stepped within the Porch The names of the two Pillars to omit the fancies of some Jews about them were Jachin and Boaz 1 King VII 21. which words denote Establishment and Strength Jachin signifieth he will establish from Gods promise to establish the Throne of David and his people Israel And Boaz denoteth Herein is strength namely alluding either to Gods promise in which was all their strength and settlement or to the Ark which was within which is called The strength of the Lord Psal. LXXX 2. and CV 4. SECT III. The Closets for the Butchering Instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 YET before we enter into the Porch and so into the Temple there is one thing more calls for our observation and that is certain Closets or places that were in this pile of the Porch in which were laid up the Knives and instruments that were used by the Priests about the killing and slaying and cutting up the Beasts to be Sacrificed The Treatise Middoth giveth intelligence and account of these places in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Mid. per. 4 Sect. 7. The Porch was broader than the Temple fifteen cubits on the North and fifteen cubits on the South and that that exceeded was called Beth hachillapoth where they laid up the knives The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the butchering Knives of the Temple Ezr. I. 9. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith b b b Vil. Ab. â—â— in Ezr. I. Aben Ezra as it betokeneth cutting off which it doth Esai II. 18. Prov. XXXI 8. And c c c Kimch Ibid so saith Kimchi on the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Knives And of this sense is Beth hachillapoth for because they laid up the Knives there therefore the place was called The Chamber of the laying up of the Knives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was therefore on either end of the extent of the Porch for that space that it stood out further than the buildings of the Temple a Chamber one at the end towards the North and another at the end towards the South in which two large Chambers were four and twenty little Closets wherein the Knives were laid up severally for the four and twenty courses of the Priests And these and such like little Closets the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fenestrae or Windows because they were Closets or Boxes joyning to the Wall And besides these that we are speaking of where the Butchery Instruments were laid up Maymony reckons fourscore and sixteen more for the laying up of other things four for every one of the four and twenty Courses d d d Maym. in Kele Mig◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were saith he ninety six Closets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Temple wherein to lay up the Vestments four Closets for every Course And the name of every Course was written upon their Closets and they were all shut And when the men of any Course came into the service upon the Sabbath they opened their Closets and took out the Utensils and when they went out of the service they restored their Vestments to their Closets again and shut them up And why made they four Closets for every Course Namely that the Utensils might not be jumbled together but all the Breeches were in one Closet and upon it was written Breeches Girdles in another Closet and upon it written Girdles All the Bonets in another Closet and all the Coats in another Now he neither telleth where these Closets were nor speaketh he among them all of these for the Knives that are before us and the reason of this later is easily given because in the place where he hath the words that are produced he is only speaking of the installing and arraying of the Priests But where to find these ninety six Closets he hath left us at uncertainty Were they in the rest of the building of this Porch It is not like they were because the Priests usually came ready with their Vestments on into the Court and especially so high as the Porch and came not thither for their Vestments to put them on there was room enough in the other buildings about the Courts to lodge all these Closets in but where to point them out we must suspend But what became of the other Rooms of the Porch besides the entrance and these two at either end of the building for there were five and twenty cubits betwen the entrance and these Chambers on either side upon the ground and there were divers Chambers and several Stories over head the building being so very long and so very high There is not express intimation to be had either in Scripture or in the Jews Antiquities as far as I can find how these several parts were disposed of and therefore we can assert nothing but leave it to censure A renowned monument the Jews speak of e e e Mid. per. â— Sect. 8. Kimch Jarch in Zech. VI. namely Crowns that were laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Closets for a memorial as it is said in the Prophet Zachary for they take that literally Zach. VI. 14. And the Crowns shall be to Helem and to Tobiah and to Jedaiah and to Hen the Son of Zephaniah for a memorial in the Temple of the Lord. And they say that the young Men or Candidates of the Priesthood did use to climb up Golden Chains which were fixed to the roof of the entry of the Porch that they might look up into the Closets to see these Crowns SECT IV. A Golden Vine in the Porch and a Golden Candlestick and a Marble and a Golden Table AND now let us go in at the entrance of the Porch And there Josephus his prospective doth represent it to us in these colours a a a Ios. de Bell. lib. 5. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That it had no doors because it did represent the open Heaven and all the front of the Gate was gilt with Gold and through the Gate you might see all the Porch within which was large for it was twenty cubits long and eleven over and all about the inner door shining with gold Over this inner door which meaneth the door of the Temple there was a great golden Vine of so
to West ends and as far South as to the middle of the Altar was used to slay the Beasts in and all that was accounted as the North So on the South-side of the Altar there were Marble Tables and low Pillars for the very same use that there were on the other side of the Altar namely for the fleaing and cutting up and washing the Intrals of the Sacrifices but when greater store came than that very space just between the Altar and the South-wall would contain then all the South-side of the Court was permitted for that use even as far as the middle of the Altar betwixt North and South The five and twenty cubits space therefore that we are to give account of between the South-wall of the Court and the foot of the rise of the Altar were thus parcelled 1. There were eight cubits from the Court-wall to the Pillars as there were on the North-side and this was the breadth of the Cloister and the standing of Israel on that side the Court. 2. The disposal of the Tables as on the other side before the Pillars took up four cubits 3. And then the thirteen cubits between these and the foot of the Altar rise was partly as is probable taken up with some rings as on the North-side though not so many for they needed not and partly with some plain pavement next to the rise that the Priests might have access to it the better CHAP. XXXVI The space between the Altar and the Porch THE Altar stood before the Gate or entrance of the Porch that gave access into the Temple and the space between the foundation of the Altar and the foundation of the Porch a a a Mid per. 3. was two and twenty cubits But there was not so much clear ground or plain pavement and passage between them for the stairs of the Porch being in number twelve and every step a cubit broad besides the half pace or inlarging at every third step caused that these steps lay down a great way in the Court towards the Altar and took up a good space of these two and twenty cubits Every one of these steps was half a cubit high and thereupon the whole rise ariseth to be six cubits from the ground to the landing in the Porch so that he that stood in the Porch-gate his Feet stood even and level with his Feet that stood upon the Circuit of the Altar b b b Tamed per. 7. Upon these steps of the Porch the Priests stood when they came out from burning Incense and blessed the People As concerning the space betwixt the Porch and Altar these things are remarkable about it 1. c c c Kelim per. 1. That no man might come upon this space that had any blemish upon him nor any man might come here bare headed the reason of the former restraint is easie to be apprehended because of the holiness of the place being so near both to the Alar and the Temple and the reason of the later is because in their greatest devotions they used to cover their Head and therefore none might come bare-headed into so devout a place 2. That no man might stand upon this space or stay within it while the Priest was burning Incense in the Holy place d d d Maym. in Tamid in per. 3. For whilest they burned Incense in the Temple every day all the People departed from the Temple so that between the Temple and the Altar there was not a man till he that burned Incense came forth And so at the time that the High Priest went in with the Blood of the Sin-offering which was to be sprinkled within all the People withdrew from between the Altar and the Temple till he came forth again And because they might know the time when to withdraw from this space at the daily Incense the Sagan or President of the Service called to the Priest that was within the Holy place with a loud voice and gave him notice when he should begin with the Incense saying to him Offer the Incense and as he spake thus the People withdrew The reason of this custom I shall not be curious to look after but whether the Ceremony did not fitly resemble how far distant all men are from having any share with Christ in his Intercession which the offering of the Incense resembled be it left to the Reader to consider 3. In this space between the Temple and the Altar was the murder committed upon Zacharias the son of Barachias as our Saviour mentioneth Matth. XXIII 35. Now there are various conjectures who this Zachary should be some think of Zachary the Prophet whose Book of Prophesie we have in the Old Testament Some suppose it might be John Baptists Father and some conceive that Christ speaketh there predictively foretelling that they should slay Zachary the son of Baruch in the Temple the story of which Josephus giveth in lib. 4. de bell cap. 19. But the Talmudists do help us to understand it of Zachary the son of Jehoiada who was stoned by the people in this place in the days of King Joash 2 Chron. XXIV Why he is called the son of Barachias and not the son of Jehoiada is not a place here to dispute the Jerusalem Talmud hath this story concerning his slaughter which may give us cause to think that our Saviour spake according to the common received Opinion and was understood to mean Zachary the son of Jehoiada though for special reason he calleth him the son of Barachias e e e Talm. Ierus in Taanith f. 6â— Rab. Jochanan saith Eighty thousand young Priests were slain for Zacharias blood R. Jordan asked R. Aha where slew they Zacharias In the Court of the Women or in the Court of Israel He saith to him Not in the Court of Israel nor in the Court of the Women but in the Court of the Priests c. And seven Transgressions did Israel transgress that day They slew a Priest a Prophet a Judge shed innocent Blood and defiled the Court and the Sabbath which was also the day of expiation And when Nebuzaradan came thither he saw the Blood bubling He saith to them What meaneth this They said to him It is the Blood of Bullocks and Rams and Lambs which we have offered upon the Altar Presently he brought Bullocks and Rams and Lambs and killed them and as yet the Blood bubled or reeked above theirs And when they confessed not he hanged them up They said The Lord is pleased to require his Blood at our hands They say to him It is the Blood of a Priest and Prophet and Judge who Prophesied to us concerning all that thou hast done to us and we stood up against him and slew him Presently he brought Eighty thousand young Priests and slew them And still the Blood bubled Then he was angry at it and said to it What wouldest thou have That all the People should perish for thee Presently the holy blessed God was
the River Nile Westward and the River Astabora Eastward From whence perhaps the Eunuch came Acts 8. 27. which may call to mind Zeph. 3. 10. v. II. p. 679 Merom-waters Vid. Samachonitis Meroz A Town in Galilee that lay very near the place where the Battle was fought betwixt Israel and Sisera v. II. p. 49 Mesopotamia or Aram Naharaim Geographers distinguish betwixt Mesopotamia and Babylon or Chaldaea So Ptolomy Mesopotamia lyeth South of the Country of Babylon And yet Babylon may be said in some measure to be in Mesopotamia because it lay between Tigris and Euphrates but especially in Scripture-Language for it was beyond the River Chaldeans are therefore said to be of Mesopotamia and Strabo saith that Mesopotamia with the Country of Babylon is contained in the great compass from Euphrates to Tigris The Mesopotamian or Chaldaee Language was spoken in Assyria Chaldaea Mesopopotamia Syria Coelo-Syria c. v. I. p. 46. 752. v. II. p. 665 Metheg Ammah or the bridle of Ammah 2 Sam. 8. 1. because there was a continual Garrison of the Philistines in the Hill Ammah 2 Sam. 2. 25. which the Philistines of Gath used as a bridle to curb those parts v. I. p. 63 Michmash was Eastward from Bethaven 1 Sam. 13. 5. and seemed to be upon the Confines of Ephraim and Benjamin Isa. 10. 28. v. I. p. 104 Middin A Town in the Wilderness of Juda Josh. 15. 61. The Greek puts Aenon for Middin Aenon being in signification A place of Springs and Middin A place of those that draw waters So in the Hebrew we find Middin Judg. 5. 10. which if rendred Ye that dwell by Middin Kimchi will warrant it who in his Notes upon the place saith Middin is a City mentioned in Joshua and it follows vers 11. among the places of drawing waters as explaining the other v. II. p. 499 Midian was twofold the one South of Canaan toward the Red Sea and near to Amalek whither Moses fled and where Jethro lived Exod. 2. 11. the other was Eastward betwixt Moab and Syria v. I. p. 33. 37 Migdal Edar or the Tower of the Flock there was one of that name Gen. 35. 21. about a mile from Bethlehem and whereabout it hath been held that the Shepherds were unto whom the Angels appeared at the Birth of our Saviour Luke 2. 8. There was also another place of that name spoken of in the Rabbins situated on the South side of Jerusalem and so near the City that there was no Town round about within that space or betwixt that and the City v. I. p. 423. v. II. p. 305. Migdal zabaaia or the Town of Dyers that was destroyed for Fornication say the Jews v. II. p. 51 Migron A Town in Benjamin Isai. 10. 28. v. I. p. 104 Miletum Acts 20. 17. A Port Town to Ephesus and near to it v. I. p. 317 325 Mithcah The five and twentieth Mansion of the Israelites in the Wilderness v. I. p. 35 Mizaar or Missaar Psal. 42. 6. seems to be the Hilly part of Zoar whither Lot would have fled Gen. 19. 20. O let me escape to this City is it not Mizaar or a little one So that the Hill Misaar may be the same as if it had been said the hilly part of the little Hill Zoar. The reasons of which are two 1. As Hermon was near the Springs of Jordan so the hilly part of Zoar lay hard by the extreme parts of Jordan in the Dead Sea and the Psalmist seems to measure out Jordan from one end to the other 2. As David betook himself towards Hermon in his flight from Absalom so when flying from Saul he betook himself to Zoar in the Land of Moab 1 Sam. 22. 3. and so bewails his condition as banished to the utmost Countries North and South that Jordan washed v. II. p. 501 502 Mizgah A place near Tiberias of an unwholsom Air. v. II. p. 310 Mizpeh There were several places of this name in Scripture 1. One in Gad called Ramath-Mizpeh Josh. 13. 26. 2. In the North part of Manasseh beyond Jordan near Hermon Josh 11. 3 8. 3. In Moab 1 Sam. 22. 3. 4. Not far from Jerusalem in the confines its likely of Judah and Benjamin Josh. 15. 38. and 18. 26. Here the Sanhedrim sat in the time of Samuel and Saul was proclaimed King 1 Sam. 10. 17. v. I. p. 55 Moab called Arabia of the Nomades situated on the East of the Dead Sea v. II. p. 501. Modin 1 Macab 2. 1. the Sepulchre of the Macabees fifteen miles from Jerusalem v. II. p. 319 Moseroth the seven and twentieth Mansion of the Israelites in the Wilderness and the same place or Country with Hor Gudgodah and Horagidgad v. I. p. 35 39 Mountains The Black Mountains run from the Bay which is near Pharan to Judea Ptolomy v. II. p. 501 Mountain of Iron in the South in the Desert of Sin another of that name was also in Peraea v. II. p. 43 88 Mountain where Christ was tempted was probably beyond Jordan Eastward because his first appearing afterward was at Bethabara on that side Joh. 1. 28. But whether Pisgah Nebo Horeb or what else is uncertain v. I. p. 507. Mount of Transfiguration not Tabor but some Mountain near Caesarea Philippi perhaps that which Josephus saith was the highest and hung over the very Fountains of Jordan It being improbable Christ should go from Caesarea Philippi where he was immediately before his Transfiguration through the length of almost whole Galilee and from thence back again by a Course to Capernaum where he immediately afterward was v. II. p. 346. N. NAbathaeans inhabited in and about the Town Petra in Arabia Plin. With whom David had War saith Jos. Vol. II. Pag. 321 365. Nain Luke 7. 11. so called from the pleasantness of its situation and probably as it s of the like signification so was the same with Engannim It was in the extreme Borders of Issachar toward Samaria opposite to Genta the extreme of Samaria toward Issachar if not the same with it and in the way from Galilee to Jerusalem It is two Leagues from Nazareth and not much above one from Tabor saith Borchard v. II. p. 369 370 Naveh A Town three miles from Chalamish the former inhabited by the Jews and the latter by the Gentiles of Moab and Ammon its uncertain where they were Vol. II. Pag. 515 Nazareth See 2 Kings 17. 9. the Tower of Nozarim which if Chorography would suffer might be understood of this City which was built like a Watch-Tower on the top of a steep Hill Luke 4. 29. Nazaret in the Arabick Tongue signifieth help in the Hebrew a Branch by which name our Saviour is called Isa. 11. 1. It is in the lower Galilee two leagues West from Tabor in the Bounds of Issachar and Zebulun but within Zebulun and sixteen miles from Capernaum v. I. p. 411 v. II. p. 495 496 Nazarens A Tetrarchy in Caelo-Syria near to Hierapolis v. II. p. 496 Neapolis Vid. Sichem Neardaa
goeth from his brethren at Shechem and marrieth Isaac 161 Iacob 101 Ioseph 10 ER born to Judah Isaac 162 Iacob 102 Ioseph 11 ONAN born to Judah Isaac 163 Iacob 103 Ioseph 12 SHELAH born to Judah Judah is now resident at Chezib near the borders of the Philistims observe these particulars concerning Judah 1. That he was but three and forty years old at their going down into Egypt 2. That his son Pharez had then two sons Gen. 46. 12. 3. Observe the story of Er Onan and the birth of Pharez and then guess how very young Judah was when he had his first child these stories of his marriage and birth of his children are laid after the story of the sale of Joseph though they were before because the Holy Ghost would handle all Judahs story together Now there are some things in that Chapter that come to pass after Josephs sale and are laid there in their proper order and so these are laid with them that all that story may be taken up at once CHAP. XXXIV Isaac 164 Iacob 104 Ioseph 13 DINAH ravished giveth cause of tears to the tender eyes of her mother Leah this was the first miscarriage in Jacobs house and it is no wonder if the Lord overtake him with some scourge when he is so slack to purge his family and to pay his vows it is now seven or eight years since the Lord brought him back from Haran and yet he hath not thought of the vow that he made when he went thither Circumcision groweth deadly to the Sichemites CHAP. XXXV from ver 1. to ver 28. Isaac 165 Iacob 105 Ioseph 14 NOW it is time for Jacob to pay his vows and to purge his Isaac 166 Iacob 106 Ioseph 15 house from Idols when he hath neglected it so long and when Isaac 167 Iacob 107 Ioseph 16 so sad a dysaster is befaln him in his family the Lord therefore commands him to Bethel where his vow had been made and there he burieth all his family Idols under an oak and admitteth the Proselytes of Shechem and Syria into his Religion by Baptism for Circumcision was become deadly before their eyes He burieth Deborah at Shechem hath a vision and setteth up a pillar He maketh thence for Hebron hath Benjamin born by the way and burieth Rachel besides Bethlehem and hath Bilhah defiled by Reuben and at length he cometh up to Hebron to his father Isaac when he had now been thirty years absent from him CHAP. XXXVI 1 CHRON. 1. ver 34. to the end THE thirty and sixth Chapter doth very properly come next after these stories for when the Holy Ghost hath related the story of Jacob hitherto and is now to fall upon the story of Joseph he doth first dispatch the story of Esau he had reckoned the sons of Jacob immediately before and now he cometh to reckon up the posterity of Esau that the blessing of Isaac upon Esau may be observed how it took place Observe in this Genealogy of Esau and Seir besides the change of the names of Esaus wives 1. That Esau marrieth Aholibamah the great grand-child of Seir the daughter of Anah the son of Zibeon the son of Seir ver 20 24 25. whereas Eliphaz the son of Esau marrieth Timnah Seirs immediate daughter ver 20 22. and so the fathers wife is of the third generation after the sons 2. That Timna the concubine of Eliphaz is reckoned as his son 1 Chron. 1. 36. 3. That there was a Duke Korah of the stock of Eliphaz in after-times whereas Eliphaz had no immediate son of that name compare ver 11. with ver 16. 4. That whereas it is said that Esau took his wives and his children and his cattel and went into the countrey from the face of his brother Jacob ver 6. It is to be understood that he did this to make room for Jacob against he should come from Haran for when he went thither he left Esau in Canaan and when he came thence he found him in Seir. CHAP. XXXVII World 2276 Isaac 168 Iacob 108 Ioseph 17 JOseph sold he being seventeen years old ver 2. the 36 Chapter handleth the story of Esau the hater of his brother and that lost his birth-right by his own fault Now this 37 Chapter cometh and handleth the story of Joseph the hated of his brethren and he that obtaineth the birth-right by the fault of another Reuben had forfeited his birth-right about a year or two ago by lying with his fathers wife and now Jacob devolveth the birth-right upon Joseph and maketh him a part-coloured coat as the badge of it for this love of Jacob to him and for this priviledge conferred upon him his brethren hate him and for his dreams their hate increaseth that they sell him His father first sets him to feed the flocks with his brethren but the sons of the very hand-maids made * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 2. a servant of him then his father sent him to visit his brethren at their flocks at Shechem but there the Amorite had taken possession upon Jacobs departure and theirs after Shechems slaughter so that they are forced to go for pasture at Dothan there Joseph findeth them and by the counsel of Judah as Christ by the villany of Judas he is sold to Medanites Midianites and Ismaelites for by all these names are the merchants that brought him named for these people lived so promiscuously together that any of them did indifferently bear any of these names Jacob is now deceived with the blood of a kid in stead of Josephs as he had deceived his father with the flesh and skin of a kid in stead of venison and his own skin Joseph is sold to Potiphar CHAP. XXXIX Isaac 169 Iacob 109 Ioseph 18 JOseph in Egypt is prosperous in his masters house and the Lord is Isaac 170 Iacob 110 Ioseph 19 with him his master intrusteth him with all that he hath his Isaac 171 Iacob 111 Ioseph 20 black-moor mistress lusting after his beauty causeth his misery she Isaac 172 Iacob 112 Ioseph 21 cloaks her villany under his coat the shewing of his coat had before caused his fathers sorrow and now it doth his own Here the chastity of Joseph now the first-born shameth the unchastity of Reuben the first-born before the one denies his mistress the other solicites his fathers wife CHAP. XXXVIII from ver 6. to the end Isaac 173 Iacob 113 Ioseph 22 ER and Onan about this time miscarry and Judah himself not Isaac 174 Iacob 114 Ioseph 23 very long after incestuates his own daughter-in-law of which Isaac 175 Iacob 115 Ioseph 24 incest Pharez is begotten yet a father of Christ according to the Isaac 176 Iacob 116 Ioseph 25 flesh The story of the affairs of Judahs is laid presently after Isaac 177 Iacob 117 Ioseph 26 the story of the sale of Joseph though some things contained in it Isaac 178 Iacob 118 Ioseph 27 came to pass a long time before
fourteen as we suppose of Ahashuerosh and two of Darius For let the Reader but impartially and unbiassed expound those two places in Zechary alledged and how can he possibly interpret the seventy years there mentioned of the seventy years mentioned Jeremy 25. 11 12. 29. 10. which were expired seventeen years ago by plain account of Scripture Especially let him but weigh well the scope and purpose of the seventh Chapter of Zechary and it will make the date and account that we give of those seventy years to be proper and approveable In the second year of Darius the Temple after a long hinderance of the building of it is begun upon to be built again and it goes happily forward thereupon the Church at Babell sends to Jerusalem to inquire of the Priests Now that the Temple is built again shall I fast and keep solemn days of humiliation as I have done these seventy years since the Temple was destroyed If they had fasted but the seventy years of the captivity then had they laid down their fasts at the least seventeen years to the second of Darius nineteen to the fourth as Zech. 7. 1. And if they had laid them down so long while the work and building of the Temple lay forlorn why should they think of taking them up again now it went well with that work and building And if they had continued them all the time of the captivity and all the time since why is it called but seventy years whereas it was at the least eighty seven Therefore to me it is past all peradventure that the seventy years there spoken of are counted from the firing of the Temple to the re-building of it in the second of Darius and that this very account doth necessarily allot fourteen years reign to Artaxerxes Ahashuerosh that hindered it to make up this sum As we observed the like necessary allowing of seventeen years to Joshua upon the result of a gross sum where all the rest of the sum is cleared by particulars but only those seventeen And with this computation that we have given how pregnantly and properly doth agree that reckoning of the Angel Gabriel of seven times seven years or forty nine years from Cyrus his decree of building Jerusalem to the finishing of it as we shall observe at the thirty second year of Darius But the Reader will there see it readily enough of himself without any notice World 3488 Artaxerxes Ahashuerosh 1 After Artaxerxes Ahashuerus the husband of Esther reigned Artaxerxes Darius falsly supposed by the Jews to be his son Probably the same with Darius Hystaspis in Heathen Authors called the King of Assyria Ezra 6. 22. EZRA V. vers 1. And HAGGAI I. World 3489 Artaxerxes Ahashuerosh 2 IN this second year of Darius on the first day of the sixth month Haggai beginneth to Prophesie and checketh the peoples not caring to build the Temple especially those hireling Jews that are spoken of Ezra 4. 5. that were bribed by the Enemy to give councel against the building and that were still saying The time is not yet come that the house should be built On the twenty fourth day of the same month the preparation for the building begins with the twelfth verse of Hag. 1. read Ezra 5. vers 2. HAGGAI II. to vers 10. IN the seventh month on the twenty one day of the month Haggai foretels the glory of this second Temple and speaketh this to divers that had seen Solomons Temple standing ZECHARY I. to vers 7. IN the eighth month Zechary begins to prophesie HAGGAI II. from vers 10. to the end IN the ninth month on the twenty fourth day of it they begin to lay stones in the Temple wall and to raise the building For from the twenty fourth day of the sixth Month they had only prepared materials On this day Haggai hath two Prophesies ZECHARY I. from vers 7. to end And CHAP. II III IV V VI. IN the eleventh month on the fourteenth day Zechary seeth Christ riding on a Horse and Angels like Horses attending him He seeth a vision of four horns that should seek to scatter Judah Rehum Shimshai Tatnai Shether Bosnai and four carpenters to break those horns Zorobabel Joshua Ezra Nehemiah He seeth Jerusalem ready to be measured but let alone because the compass of it should be boundless He seeth the garments of the High Priesthood tattered and poor but new ones found out by the Lord in figure of a glorious Ministry under the Gospel Christ the corner stone with seven Eyes The Church seven golden Candlesticks and the ministry of the Church of Jews and Gentiles two Olive Trees emptying themselves into those Candlesticks A flying roll of the length and breadth of the porch of the Temple full of curses wickedness in an Ephah the greatest measure in use setled in Babylon c. EZRA V. from vers 3. to end And VI. to vers 14. Artaxerxes Darius 3 THE Enemies of the Jews under a pretended officiousness to the King but upon an intent malice against the Temple by Letters to Darius seek to hinder it but by a special providence it proves occasion of the more advancing of it Hitherto had the Jews built only upon the incouragement of the Prophets Haggai and Zechary now they have a Commission from the King ZECHARY VII VIII World 3491 Artaxerxes Darius 4 IN the fourth year of Darius in the ninth month which is Chisleu on the fourth day of the month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Congregation in Babel sent to Jerusalem to inquire concerning their Fasts whether they should continue them now the Temple was begun and was so forward in building or lay them down They used these several Fasts First In the fourth month because then the City broken up Jerem. 52. 6. Secondly In the fifth month because in that month the Temple was fired 2 King 25. 8. Thirdly In the seventh month because in that Gedaliah was slain and all the Jews with him scattered Jer. 41. 1. Fourthly In the tenth month Zech. 8. 19. because in that month the siege began about Jerusalem 2 King 25. 1. So that by the intent and occasion of all those solemn Fasts which referred all of them to the last and final stroke and ruine of Jerusalem by the Babilonian and nothing at all to the first Captivity of Jehoiakim or Jechoniah it is apparent that the seventy years mentioned to have been the length of these solemn days and duties are to be understood and reckoned from the very same time and occasion as was observed before Artaxerxes Darius 5 The Temple goeth well forward and the work receiveth no interruption but prospereth EZRA CHAP. VI. from vers 14. to the end World 3493 Artax Darius 6 IN the sixth year of Darius on the third day of the month Adar the Temple is finished and the Dedication of it solemnly kept EZRA VII VIII World 3494 Artax Darius 7 ON the first day of this seventh year of Darius Ezra setteth up from Babylon
sewed together were just so broad and so they covered only the top and sides but hung not down at the end which was Eastward but the most holy was but five yards long and the five Curtains over that did not only cover the top but also hung down at the West end to the silver bases Secondly the looping together of the Curtains five and five on a piece with a golden tye doth sweetly resemble the uniting of the two natures in Christ divinity and humanity into one person which two natures were not confounded as Curtains sewed together but were sweetly knit together by golden and ineffable union Thirdly this might also fully signify the two Churches of Jews and Gentiles knit together by Christ that so they make but one spiritual Tabernacle Now come and measure the Curtains again imagining them thrown length way over the Tabernacle they were fourteen yards long and twenty yards broad when they were all sewed and looped together This breadth covered the length of the building which was fiftéen yards and it hung down behind the West end even to the foundation The East end was still left open Of the length of them five yards were taken up in covering the flat top of the house which was five yards broad between wall and wall A quarter of a yard was taken up on either side with covering the thickness of the planks so that on either side they hung down four yards and one quarter which was three quarters of a yard short of the silver foundation or little less SECTION XXXVI Of the Goat-hair Curtains TO help this defect as also to shelter the rich Curtains from weather were made Curtains of Goates hair eleven in number in breadth each one two yards as was the breadth of other but being one Curtain more than the other they were two yards broader than the other when they were all coupled together Each Curtain was thirty cubits or fifteen yards long and consequently a yard longer than those spoken of before These were sewed six together on one piece and five on another These two main pieces were linked together with fifty claspes of brass as the other were with fifty of gold But when these curtains were laid upon the other over the Tabernacle they were not so laid as these brazen loops did light just upon the golden ones over the vail but three quarters of a yard more Westward so that the five curtains that went West did reach to the ground and half a Curtain to spare Exod. 26. 12. The other six that lay East reacht to the end covered the pillars whereon that vail hung and they hung half a curtain breadth or a yard over the entrance Their length of fifteen yards reacht half a yard lower on either side than the other Curtains did and yet they came not to the ground by a quarter of a yard so that the silver foundations were always plain to be seen every where but at the West end Thus had the Tabernacle two coverings of Curtains yet both these on the flat roof would not hold out rains and weather wherefore there was made for the top a covering of Rams skins dyed red signifying well the blood of Christ the shelter of the Church Above that was also another covering of Tahash skins a beast not perfectly known what he was but well Englished a Badger and guessed well because of his during hide Thus if you view this building erected and thus covered you see the silver foundation always open to view Half a yard above that hid only under one curtain all the side above that under two and the top with four SECTION XXXVII Of the most holy place THE Priests entred into the Tabernacle at the East end of it and so must we where pace up ten yards forward and you come to the vail which parted between the Holy place and the most Holy of all The Holiest place of all was filled and furnished before the vail was hung up and so it shall be first handled This place was five yards long five yards high and five yards broad a perfect square the figure of firmness herein fitly signifying Heaven In this place at the West end stood the Ark of the Covenant of the Lord of all the world John 3. 11. typifying Christ by whom God is come into Covenant with Gentiles as well as Jews The Ark was made like a Chest hollow that it might receive things within it It was a yard and a quarter long and three quarters broad and three quarters high made of Shittim boards and it was gilded both within and without representing Christs purity both in inward thoughts and outward actions It had no feet but the bottom stood upon the ground a figure of Christs abasing himself upon the earth On the outside of the upermost brink was made a Golden Crown round about representing say the Jews the Crown of the Law but most fitly Christ Crowned with glory At each corner was struck in a staple or ring of Gold wherein were put two staves of Shittim wood gilded over to bear the Ark withall which staves were never to be taken out but there to stay continually teaching the Priests as some say to be ready prest for their service but rather shadowing out Christs Deity supporting his humanity never to be parted from it Now for the cover of this Chest or Ark it was made of pure Gold beaten or formed to the just length and breadth of the Ark that when it was laid on it touched the Golden Crown round about At either end was made a Cherub or the form of an Angel like a child standing bowed with wings reaching over the Ark so that the wings of one Cherub touched the wings of another They were of Gold beaten out of the same piece that the cover of the Ark was of Their faces were one to another and both toward the cover of the Ark. This cover both by the Old and New Testament is called the Propitiatory vulgarly in our English the Mercy-seat So called because from hence God mercifully spake to his People View this part well and you see Christ fully First the two Cherubims bowed toward the Mercy-seat So all Angels to Christ. Secondly They looked each at other but both toward the Mercy-seat So both Testaments Old and New look each at other and both at Christ. So do the two Churches of Jews and Gentiles Thirdly This covered the Law so doth Christ that it plead not against his people to condemn them Fourthly God speaks to Israel from hence so God by Christ to us Heb. 1. 2. SECTION XXXVIII Of the holy place without the vail THUS was the Sanctum Sanctorum or the most holy of all for fabrick and furniture To separate this from the holy place was hung up a vail of the same stuff and work that the rich curtains of the Tabernacle were The hanging up of this vail was thus Just under the golden claspes that linked the curtains
curiously wrought in rich Curtains It is not fit every eye should see so rich a room therefore to prevent this the East end had a hanging like the vail within of the same dimensions and of the same materials wrought with needle This was hung upon five Pillars of Shittim wood overlaid with Gold each Pillar was fastned in a base of brass and at the top had a golden hook on which the covering hung Quest. Whether was the vail hung within the Pillars or without Answ. Without so that it hid the Pillars from the view of the people else had not the building been uniform all the Timber of the house being hid with hangings and this not Thus was the Tabernacle made with all the furniture of it Now are we to consider the outmost part of it or the Court of the people SECTION XLII Of the Court of the people THIS Fabrick of the Tabernacle was inclosed with another pale of curtains hanging round about it On the South side of the house twenty cubits distant from the house were set a row of Shittim Pillars twenty in number Each Pillar was set in a base of brass distant from each other five cubits counting from the middle of one Pillar to another So that the twenty made a length of an hundred cubits in each Pillar was struck a hook of silver and each Pillar had a border of silver wrought about it Thus were they on the South side just so were they on the North. At the West end thirty five cubits from the house were set ten Pillars in the same manner and distance making the breadth of the Court fifty cubits at either end for just in the middle the house took up ten cubits breadth just so were the Pillars set at the East end at the same distance from the house and from one another On the sides upon the hooks of the Pillars were hangings fastned made of linnen well twisted of an hundred cubits in legnth and sive in height At the West end were the like just half so long and just so high At the East end there was some difference for that had three pieces to make it up On either side of the entrance was a piece hung of fifteen cubits long and of the same height Just in the middle was a piece of twenty cubits long of the same height with the other hangings but of more rich stuff for whereas the other were made only of linnen this was of the same stuff that the rich curtains were curiously wrought with the needle To fasten these hangings that they might not flie up in the lower end there were cords fastned to them and these cords tied to brasen pins which pins were fastned in the ground and so made all sure Thus were also the curtains that covered the house served with pins of the same metal with cords fastned to them in like manner to prevent the like inconvenience So was the Court called the Court of the People because into this the people had entrance as well as the Priests and Levites SECTION XLIII Of the Altar of Burnt Offerings IN the Court of the people stood the Altar of burnt sacrifice up toward the Tabernacle that the people might stand to behold the sacrifice offered with their faces toward the holy place only the Laver stood above the Altar between it and the Tabernacle This Altar was made of Shittim wood five cubits or two yards and a half long and as much broad and one yard and a half high thus made First a strong frame like the frame of a Table of these dimensions The open places in the frame were made up with boards All this bulk was overlaid with brass at each corner was a horn made of the same wood and piece that each corner post was of Thus stood it hollow and within the hollow just in the middle between bottom and top was set a brasen grate made in manner of a net that the Ashes might fall through upon this grate the fire burnt continually and never went out At each corner of this grate was a brasen ring which at each corner came through the Altar frame and hung out of the frame in these rings were staves of Shittim wood overlaid with brass put which made the frame and the grate sure together and so were they also carried together To this Altar belonged divers appurtenances made of brass As first brasen Pans in which they carryed forth the Ashes of the Altar As also brasen shovels to scrape the Ashes together Then brasen basons wherein to take the blood of the sacrifice Brasen hooks with which they turned the burning pieces into the fire if any part lay out that so every part might be surely burnt Lastly brasen dishes or Censors in which the Priests took burning coals from the Altar to carry into the Holy place there to offer Incense SECTION XLIV Of the Laver for water IN this Court also stood a vessel of brass upon a foot or base of brass in which vessel water was kept for the Priests washing themselves c. The form of this is not expressed in the Text therefore we will look only at the matter and the end This vessel was made of brasen bright pieces which the women used to look their faces in and out of this piece water was taken when a suspected woman was to be tryed The end why this was set so nigh the Altar was that the Priests might wash themselves when they went about the Service of the Tabernacle and that they might wash some part of the Sacrifices This Laver fitly resembled the water of Baptism that admits us to sacred Mysteries and chiefly the blood of Christ that cleanseth us from all filthiness of flesh and spirit SECTION XLVI High Priests Garments NEXT unto his flesh he had a coat wrought checker work this reacht down to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heels such a coat as this each one of his Sons had Exod. 39. 27. This was made of fine linnen and it was girded to him about his loyns with a needle wrought girdle of divers colours About this he put another coat called the coat of the Ephod because the Ephod being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon this did gird it This coat was of all one stuff and colour namely of fine yarn dyed purple This coat he put not on after the ordinary fashion of putting on coats which were open before but this he put on like a Surpless over his head for it had a hole in the top where-through he put his head and this hole was edged about with an edging of the same stuff woven in that the hole should not rent At the skirts of this coat were made Pomegranates of linnen and woollen of divers colours and Bells of gold so that there were a Bell and a Pomegranate a Bell and a Pomegranate round about This coat was not so long as the under coat for then the Bells would have drawn on
I have of mine own proper good of Gold and Silver which I have given to the House of my God over and above all that I have prepared for the holy House Even three thousand talents of Gold of the Gold of Ophir and seventy thousand talents of refined Silver to overlay the Walls of the Houses withal where these two things are remarkable First That he saith this preparation was above what he had prepared for the holy House and yet he saith he had prepared it for the House of God And secondly That here is mention of Silver to overlay the Walls withal whereas it is plain that within the Temple it self all the overlaying was of Gold Therefore it is thus to be understood that beside the store of Gold that David had provided for the gildings of the House within in the Holy and most Holy place he had also laid by a stock of Gold and Silver both to gild and overlay the Chambers over the Porch for there were upper Chambers diverse in it the height of it being one hundred and twenty cubits and to beautifie the side Chambers and the other Chambers that were about the Courts Now in the Temple after the Captivity we do not find that they were so curious to reduce the compass of the most Holy place to a cubick form but that the height of it did exceed the breadth it being twenty cubits long and twenty cubits broad like that of Solomons but the height far more for ought I find determined to the contrary SECT IV. The Cherubims and Ark. AS there were two Cherubims upon the Ark it self so also did Solomon cause two Cherubims besides to be made to stand over the Ark it standing between them they are so plainly and facilely described in 1 Kings VI. 23. that I shall refer the Reader thither for the story of them and say no more concerning them but only this that as the two Cherubims upon the Mercy seat may very well be resembled to Christs two natures so these two that stood by to the two Testaments which in their beginning and end reach the two sides of the World The Creation and the last Judgment and in the middle do sweetly join one to another The Ark the strength and presence of the Lord Psal. CV 4. and the glory of Israel 1 Sam. IV. 22. the most pregnant and proper resemblance of our Saviour in whom God dwelleth among men described Exod. XXV 10 c. and XXXVII 1. c. a a a Maym. in beth babbech per. 4. was set upon a stone up toward the West-end of the most Holy place even under the middle wings of the two tall Cherubims that stood besides it For the Cherubims spread forth their two wings over the place of the Ark and the Cherubims covered the Ark and the staves thereof above And they drew out the staves that the ends of the staves were seen out in the Holy place before the Oracle and they were not seen without 1 King VIII 7 8. 2 Chron. V. 8 9. For before the Temple was built while the Ark was in a moving posture the staves whereby the Ark was born were of an equal length on either side it ready for the Priests shoulders when there was occasion for the Ark to flit but now when they had brought it into Solomons Temple where it was to fix and remove no more they drew out the staves towards that side that looked down the most Holy place b b b R. Lev. Ger. in 1 King VIII Levi Gershom is of opinion that these staves were not the same that were made by Moses but of a longer size and that they raught down to the very Door and that though there were Doors betwixt the Holy and most Holy place yet those Doors could not shut because of these staves c c c Kimch ib. K. â—ol ibid. And Kimchi and Jarchi come up very near to the same supposal conceiving that the Ark stood not up near the Western Wall of the House but more downward towards the Door and that the staves raught down to the Door and on the day of Expiation when the High Priest went into the Holy place he went up to the Ark between these staves and could not go off to one hand or other But that that hath strained from them this conception is 1. Because they have strictly taken the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text in the Book of Kings for the Holy place without the Veil whereas the Book of Chronicles doth expresly render it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ark for whereas the one place saith that the heads of the staves were seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth not the whole room either of the Holy or most Holy place but that singularly Holy place that was under the wings of the Cherubims for of that place had the Text spoken immediately before when it said The Priests brought the Ark into the most Holy place under the wings of the Cherubims For the Cherubims spread forth their wings over the place of the Ark c. and then he comes on and saith And they drew out the staves so that the ends of the staves appeared out of that holy place meaning under the wings of the Cherubims And 2. The Authors alledged have strictly taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean so as one standing at the Door betwixt the Holy and most Holy place had the most Holy place before him whereas it signifieth in the same sense that it doth in that clause in Gen. I. 20. Let the Fowl flie upon the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath well rendred in the open Firmament of Heaven And so is it to be taken here and the verse in hand may be properly understood thus And they drew out the staves at length so that the ends of the staves were seen from that Holy place in the open face of the Oracle but they were not seen without The staves were the same that were made by Moses and their length not great but only so much as to fit a Mans shoulder on either side of the Ark and now when they had set the Ark between the two standing Cherubims on the Floor the Cherubims inner wings covered the Ark and the staves that were above at the ends of the Ark but the rest of the staves drawn out downward toward the Oracle Door shot out from under the Cherubims wings and appeared in the open Face of the most Holy place and the High Priest when he came to offer Incense at the Ark on the day of Expiation he stood before the Ark between the staves d d d Maym. ubi sap It is fancied by the Jews that Solomon when he built the Temple foreseeing that the Temple should be destroyed he caused very obscure and intricate Vaults under ground
to be made wherein to hide the Ark when any such danger came that howsoever it went with the Temple yet the Ark which was as the very life of the Temple might be safe And they understand that passage in 2 Chron. XXXV 3. Josiah said unto the Levites Put the Holy Ark in the House which Solomon the son of David did build c. e e e Kimch in 2 Chron. XXXV as if Joah having heard by the reading of Moses his Manuscript and by Huldahs Prophesie of the danger that hung over Jerusalem he commanded to convey the Ark into this Vault that it might be secured and with it say they they laid up Aarons Rod the pot of Manna and the anointing Oil For while the Ark stood in its place upon the Stone mentioned they hold that Aarons Rod and the pot of Manna stood before it but now were all conveyed into obscurity and the Stone upon which the Ark stood lay over the mouth of the Vault But Rabbi Solomon which useth not ordinarily to forsake such Traditions hath given a more serious Gloss upon the place namely whereas that Manasseh and Amon had removed the Ark out of its Habitation and set up Images and abominations there of their own Josiah speaketh to the Priests to restore it to its place again what became of the Ark at the burning of the Temple by Nebuchadnezzar we read not it is most like it went to the fire also How ever it sped it was not in the second Temple and is one of the five choice things that the Jews reckon wanting there Yet had they an Ark there also of their own making as they had a Breast-plate of Judgment which though they both wanted the glory of the former which was giving of Oracles yet did they stand current as to the other matters of their Worship as the former Breast-plate and Ark had done And so having thus gone through the many parts and particulars of the Temple it self let us but take account of the several parcel measures that made up the length of it an hundred cubits and so we will turn our Eye and survey upon the Courts f f f Mid. per 4 1. The Wall of the Porch was five cubits thick 2. The Porch it self eleven cubits broad 3. The Wall of the Temple six cubits thick 4. The Holy place forty cubits long 5. The space between Holy and most Holy place one cubit 6. The length of the most Holy place twenty cubits 7. The Temple Wall six cubits thick 8. The breadth of the Chambers at the end six cubits 9. The Wall of the Chambers five cubits thick CHAP. XVI The Courts of the Temple THE dimensions and platform of the Temple it self being thus laid out we may now the better observe the form and situation of the Courts that were before it or about it Where in the first place it will be needful to remember that again which was spoken before which was that the Temple and all the Courts about it were not pitched so just in the middle of the Mount of the House as that they lay in an equal distance from the four sides of the incompassing Wall a a a Mid. per. 2. but they were situate more towards the North-side and West in such manner as that they left less space betwixt them and the West than betwixt them and the North and less betwixt them and the North than between them and the East and less betwixt them and the East than betwixt them and the South There were three which we may call Courts belonging to the Temple besides that space in the Mountain of the House without them which was very large and which is ordinarily called by Christian Writers Atrium Gentium or the Court of the Gentiles And these three were The Court of Israel and the Priests the Court of the Women and the Chel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but properly and ordinarily the two former are only called Courts That word in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Text 2 Chron. IV. 9. and in the Chaldee Paraphrast Esa. I. 12. 1 Sam. III. 3. Ezek. XLIII 8. and by the Rabbins most constantly when they speak of these places David Kimchi gives the Etymology of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that b b b Kimch in 2 Chron. IV. in Michol it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies help because that every one that came to pray there with a good Heart was helped by the Lord his God And much to the same purpose Rabbi Nathan when he saith c c c Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they prayed there to the Lord to help them c. there being their last recourse for help in all exigents as 1 King VIII 31 c. the word is used in Ezek. XLIII 14. in another sense namely for a border or half pace at the foot of the Altar on which the Priests that sacrificed stood d d d Kimch in Ezek. XLIII as Kimchi expounds it upon that place and which we shall meet with afterward These two Courts are sometimes so spoken of in Scripture as if they were three for there is mention of the Court of the Priests and the great Court 2 Chron. IV. 9. and the Court of the Women as we shall observe by and by and yet they were indeed but two for though the Court of the Priests and the Court of Israel were distinguished yet were they not divided but the Court of the Women was divided from them both The measure of the Court of Israel and the Priests which is sometime called Emphatically The Court and sometime The Court of Israel e e e Mid. per. 5. Sect. 1. was one hundred eighty and seven cubits long that is from East to West and one hundred thirty and five broad from North to South The Temple stood just in the middle of the breadth of it so that the Front of the Temple or the Porch being one hundred cubits broad this Court breadth lay seventeen cubits and an half on either side of it and the Body of the Temple it self being but seventy cubits broad this Court lay thirty three cubits and an half broad on either side it Now behind the West-end of the Temple it extended but eleven cubits so measure from the utmost West-side of it there and you have eleven cubits behind the Temple one hundred cubits the length of the Temple and then it extended Eastward before the Temple seventy six cubits f f f Ibid. per. 2. Sect. 5. The Court of the Women lay just before this Court joining to it being of equal breadth with it namely one hundred thirty five cubits from North to South but not so long as it from East to West for it was only one hundred thirty and five cubits that way also and so it was a perfect square CHAP. XVII The Inclosure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel ABOUT both these Courts
hindrance in the Court. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f Midd. per. 5. Four cubits from the North-side of this place of the Rings there stood Marble Tables upon which they washed the Inwards of the Sacrifice and cut it up into pieces and four cubits further North there were the Pillars on which they hung up the Sacrifice upon hooks that so they might flea it These Pillars the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which g g g Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aruch Interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillars low or shorty it may seem the word is taken from the Latine Nanus and so the Treatise Parah speaketh of a red Cow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 low and small Nana minuta Now these Pillars were h Parah per. 2. not those that supported the Cloister on this North-side of the Court but low Pillars set by these or joyning to them i i i Mid. per 3. Tamid per. 3. Pesachin per. 5. eight in number over the Heads of which were laid transom beams of Cedar and hooks of Iron fastned both in these beams and in the Pillars on which hooks they hanged up the Beast slain for Sacrifice that they might the better come at him to flea him The Pillars had every one of them three hooks in them one above another that they might be fit for Beasts of several bignesses and cizes And before these Pillars or rather before the space that was between the Pillars so that one might easily pass between stood the Marble Tables on which after that they had given the Entrails of the Beasts their first washing in the washing room mentioned before they washt and drest them a second time and made them sit and fair for the Altar and on which after they had flead the beast as he hanged upon the hooks they cut him in pieces according as he was to be cut and divided for his laying on the Altar to be offered up From these low Pillars to the North-wall of the Court were eight cubits and this was the place and space for Israels standing on this side the Court for though these Pillars spoken of did not bear up the Cloister under which the People stood yet did they stand so even or close to those Pillars that did that from these Pillars we may and the Jews do count and measure the space of the Israelites station on this side and it was three cubits narrower than their standing at the east-East-end Thus was the space taken up that was between the Altar and the North-side of the Court now let us come to view the space on the other side of the Altar toward the South Where first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causey or Rise that went up to the Altar took up two and thirty cubits even just as much space on this side as there was betwixt the Altar and the further-side of the place of the Rings on the other But here a question may not improperly be moved out of the Arithmetick of the Talmudicks about the measure of the Altar and the rise of it which they hold out for they say expresly that k k k Mid. per. 3. the Altar was two and thirty cubits square and that l l l Ibid. the rise on the South-side was two and thirty cubits long and yet summing up both together they say that m m m Ibid. per. ◠the Altar and the rise were but sixty two cubits whereas according to the two particulars named they should be sixty four But the reason of the account is from this either because they reckon the length of the Causey or rise not from the outside of the foundation of the Altar but from the narrowing of the Altar above the Circuit for thither did the Causey bring them and land them there as the ordinary place of their Service when they went to besprinkle the Horns of the Altar with the Blood of the Sacrifices or else because they reckon not the two first cubits of the rise or the very entrance upon it it being so flat and near to the ground as that there was so much of the rise gone before there was any stepping off to the Bridge that went to the foundation of the Altar And yet though they do sometime account thus of the Altar and the rise that they took up but sixty two cubits yet in distributing the one hundred thirty and seven cubits of the Courts breadth into particular spaces they then allow as they cannot do otherwise thirty cubits to the Altar and as many to the rise for the particulars are thus that we may sum them again From the North-wall to the Pillars 8 cubits The place of the Marble Tables 4 cubits From these Tables to the space of the Rings 4 cubits The space of the Rings it self 24 cubits From the Rings to the Altar 8 cubits The Altar it self 31 cubits The rise or Causey 32 cubits From the rise to the South-wall 25 cubits  In all 137 cubits Now these five and twenty cubits which were between the Foot of the rise and the South-wall is given account of by the Treatise Middoth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the residue of space which was between the rise and the Wall was also a place of low Pillars These were some Sacrifices slain on the South-side of the Altar as well as these that have been mentioned were on the North There were Sacrifices which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy of Holies or the most Holy Sacrifices and those were the Burnt-offering Sin-offering and Trespass-offering and others reckoned before and these were undispensably tied to be slain on the North-side of the Altar or at least on the North-side of the Court as hath been spoken And there were Offerings which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lesser Holy things and these might be slain in any part of the Court and were not bound to that side as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n Zevachin per. 5. Thanksgiving-offerings and the Nazarites Ram which were lesser holy Offerings were slain in any place of the Court Peace-offerings which were of the lesser holy things were also slain in any part of the Court and so were the Firstlings the Tenths and the Passover which were also reckoned as lesser holy things Now although they speak of any part of the Court as permitted to slay the Sacrifices in yet most especially have they reference to the South-side of the Altar in opposition to the North and the South-side understood in that Latitude as the North-side was when extremity and multitude of Sacrifices put them to it For when the Sacrifices were no more than what could be killed within the very compass between the North-side of the Altar and the North-wall of the Court they were slain there but when numerousness of Sacrifices urged o o o Ibid. per. ◠all the North-side of the Court from East
passages over Iordan AMong the various ways of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew these two especially deserve our consideration at present Beth-barah which we meet with in Judg. VII and Bethabarah or a place of passage where they passed over Jordan They must both come under our enquiry whiles we are seeking the place in hand And first of the latter Doubtless there was no part of Jordan but might be passed by Boat from one side to the other as mens different occasions might call them but we are now considering the publick and common passages that led over that River from one Country into another I. There is a Bridge over Jordan betwixt the Lake of Samochon and Gennesaret in the way that leadeth to Damascus which hath the name of Jacobs Bridge of which our Country-man Biddulph who hath himself travelled over it speaks to this purpose At the foot of this rocky Mountain runs a pleasant River called Jordan which divideth Syria from Galilee Over this River is built a goodly Bridge which bears the name of Jacob's Bridge upon this twofold account 1. Because in this place Jacob met with his Brother Esau. 2. Because here he wrastled with the Angel As to matter of fact that there is and was such a Bridge I do not much question but for the reasons why it is so called as it is not much to our purpose to examine so they seem to have little else but conjecture in them II. Jordan also had a Bridge over it at Chammoth near Tiberias at the very efflux of the River out of the Sea of Gennesaret as we have elsewhere shewn from the Talmudick Authors against the mistake of the Tables which place Tiberias at a great distance thence b b b b b b Gullel Tyr. de bell Sacr. lib. XVII cap. 8. Tam Dominus Rex quam Principes omnes Tyberiadem usque perveniunt ubi circa pontem unde ex mari Jordanis fluenta se dividunt castrametatur i. e. As well the Lord the King as all the Princes came even unto Tiberias and pitched their tents near the Bridge where the streams of Jordan from the Sea do divide themselves c c c c c c And lib. XVIII cap. 21. Juxta Tiberiadem secus pontem unde de lacu Genezar Jordanis fluenta se dividunt cum exercitu sua castra locavit i. e. With his Army he pitcht his Tents near Tiberias by the Bridge from whence the streams of Jordan from the lake of Gennesaret do divide themselves Read this and view the situation of Tiberias in the Tables and correct the mistake III. That was a most known and frequent passage from Jericho which we so often read of in the Holy Scriptures which yet seems rather to have been by Boat than Bridge See the 2 Sam. XIX 18. and 2 Kings II. 8. SECT III. The Scythopolitan Country THere was a fourth and that the greatest passage betwixt Chammoth and Jericho but at a great distance from either for the finding out of which we are to consider what is intimated 1 Kings IV. 12. And all Bethshean which is by Zartanah beneath Jesreel And again 1 Kings VII 46. In the plain of Jordan did the King cast them in the Clay ground between Succoth and Zarthan We will begin with Bethshean I. Bethshean or Scythopolis was in the lot of Manasseh Judg. I. 27. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither did Manasses drive out the inhabitants of Bethshean which is Scythopolis So that it was within the limits of Samaria though indeed one of the Decapolitan Cities and within the jurisdiction of the Gentiles as we have shewed elsewhere II. It was the utmost bound of Samaria toward Galilee d d d d d d Joseph de bello lib. 3. cap. 4. The bounds of Galilee on the South is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samaria and Scythopolis as far as the River Jordan III. The City was half a Leagues distance from Jordan saith Borchard and yet extends its jurisdiction beyond Jordan That of Aethicus in his Cosmography is well known Fluvius Jordanis saith he c. The River Jordan hath its head in Mount Libanus runs about to the Lake of Tiberias from whence going out hath its current through the midst of Scythopolis and issues in the dead Sea Jordan divided Scythopolis in the midst not the City for that was at some considerable distance from the River but the Country it self so that part of the Country was on this and part of the other side Jordan It was a noble City of the Syrogrecians and had considerable jurisdiction not only within the confines of Manasses but extended it self beyond even to Perea SECT IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Plain the Scythopolitan passage there OF this great Plain which took in the whole bredth of the Country of Manasseh from Jordan toward the West a very long way Josephus frequently speaks describing the situation and portion of Ephraim and Manasseh he thus expresseth himself e e e e e e Antiqu. lâ—â— V. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tribe of Ephraim extended it self in length from the River Jordan to Gadarah Gazarah or Gezer Josh. XVI 3. and Chap. XXI 21. in bredth from Bethel and ends at the great Plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The half Tribe of Manasseh extends it self in longitude from Jordan to the City Dor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in latitude from Ephraim it reacheth to Bethshean which is now called Scythopolis So that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great plain to those that were journeying from Galilee began from Bethshean and extended it self in latitude to the confines of Ephraim Hence that which we meet with in the same Josephus f f f f f f Antiqh lib. XII cap. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that passed over Jordan came into the great Plain before which the City Bethsan lies or as it is in 1 Maccab. V. 52. They went over Jordan into the great plain before Bethshean In the Book of Judith Chap. I. vers 8. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great plain of Esdrelom That is in truth the great Valley of Jezrael So Jezrael in the place above quoted 1 Kings IV. 12. by the Greek Interpreters is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insomuch that when it is said of Judah and his Army for him it is whom this passage concerns that in his return from the Land of Gilead he passed over Jordan into this great plain and that as it should seem not very far from Bethshean it is evident that the great and common passage over Jordan was hereabout by which not only the Scythopolitans went over from their Country on this side Jordan to that beyond but those also of Samaria and those of the lower Galilee passed over here to Perea Here would I seek for Jacob's Bridge where he passed over Jordan with his Staff when he went
t t t t t Lib. ◠cap. 23. Caelosyria habet Apamiam Marsyâ amne divisam A Nazarinorum Tetrarchiâ Bambycen quae alio nomine Hierapolis vocatur Syris verò Magog SECT IV. Certain horrid practises in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar Nachum HAving spoken of Nazareth it will not be amiss to make some mention of Capernaum which however distant many miles yet was it the place where our Saviour dwelt as Nazareth was his native soil We have considered its situation in another Treatise being in the Country of Gennesareth a little distance from Tiberias There is another Capernahum mentioned by Gulielmus Tyrius u u u u u u Lib. 10. cap. 26. that lay upon the Coast of the Mediterranean as this did upon the coast of Gennesaret In loco quae dicitur Petra incisa juxta antiquum Tyrum inter Capharnaum Doram oppida Maritima In a place called Petra Incisa near old Tyre betwixt Capernaum and Dor two Sea-coast Towns It is uncertain whether the name be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former denotes pleasantness the latter comfort And though our Capernaum might justly enough take its name from the pleasantness of its situation according to the description that Josephus giveth of it x x x x x x Lib. de bell 3. cap. 35. Yet the oriental Interpreters write it the latter way The Rabbins also mention such a Town written in the same Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which perhaps it will not be tedious to the Reader to take this Story y y y y y y Midras Coheleth fol. 85. 2. Chanina R. Joshua's Brother's Son went into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capernaum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hereticks or Magicians for the word signifies either inchanted him They brought him into the City sitting upon an Ass on the Sabbath day which was forbiden by their Law He went to his Uncle R. Joshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who besmeared him with a certain Ointment and he was recovered It should seem that by some kind of Enchantments they had thrown him into a Delirium so far that he had forgot both himself and the Sabbath day There is another Story immediately follows that A certain Disciple of R. Jonathan's flies over to these Hereticks That himself might be entred amongst them and become one too Jonathan finds him out employed in castrating Birds and Beasts They sent to him Jonathan and said it is written cast in thy Lot amongst us and let us all have one purse He fled and they followed him saying Rabbi come and give us a cast of thy office toward a young Birde He returned and found them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 committing Adultery with a Woman He asketh them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it the manner of the Jews to do such things as these They answer Is it not written in the Law cast in thy lot amongst us and let us all have one purse He fled and they pursued him to his own house and then he shut the doors against them They call to him and say O Rabbi Jonathan go and rejoycing tell thy Mother that thou didst not so much as look back toward us for if thou hadst looked back thou hadst then followed us as vehemently as we have now followed thee Whiles I read these things I cannot but call to mind the Nicolaitans and such who indulged to themselves a liberty of all obscene filthinesses nor is what we have related unworthy our observation with respect to Heresies of this kind Should this Capernaum be the same as probably it is with that Capernaum which we meet with so frequently in the Evangelists it is something observable what is said of it Thou Capernaum which art exalted unto Heaven shalt be brought down to Hell SECT V. Some short remarks upon Cana Joh. II. 2. IT is very disputable which should be the first letter of the word Cana whether Caph or Koph for we find both I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kanah with the initial letter Koph is a City in the Tribe of Aser Josh. XIX 28. where the Greek for Canah have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and MS. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kene a word not very much differing in the sound occurs amongst the Talmudists ◠In Ohaloth cap. 18. hal ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi and his Sanhedrin having numbred votes pronounced Keni clean Gloss. Keni was a place of doubtful esteem reckoned amongst the unclean that is a place of the Gentiles but in the days of R. Judah Haccodesh it came under tryal and they pronounced it clean III. We find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus but the situation not mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Lib. 13. cap. 23. Antiochus being slain viz. when he fought with the Arabian King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Army fled to the Town Kana This is hardly our Cana as may in some measure appear in Josephus's Context IV. But further he speaks in his own life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cana in Galilee As for its situation as far as can be collected from Josephus we discuss that in another Treatise and shew that it is not far from that where the River Jordan dischargeth its self into the Sea of Gennesaret so that between this Cana and Capernaum there seems to be almost the whole length of that Sea V. But it must not be forgot that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canah beginning with the Letter Caph is met with in Juchasin b b b b b b Fol. 57. 2. the words these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the end of the Chapter it is these venth Chapter of Bavah Meziah there is a Tradition Abba Chalaphtha of Caphar Hananiah in the name of R. Meir saith they are in Bavah Meziah where he is brought in and what he said c c c c c c Fol. 94. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems to me they are the words of the Author of Juchasin that Caphar Hananiah is Caphar Cana as may be proved out of the ninth Chapter of the Book Sheviith for there was the entrance of the lower Galilee From that place quoted in Sheviith which is Halac 2. it plainly appears that Caphar Hananiah was in the very outmost border that divided the upper and the lower Galilee From whence it is evident that the entrance of the lower Galilee according to our Author was not as we go from Samaria to Galilee but from the upper Galilee into the lower And whether Cana of Galilee be so called to distinguish it from that Cana that so divides between the two Galilees or from that Cana that was in the Tribe of Aser which may not unfitly be called Cana of the Sidonians it is at the Reader 's choice to determine As also why the Syriack Interpreter should in this place write 〈◊〉 〈◊〉 〈◊〉
II. 1. Their conceptions in this thing we have explain'd to us in Midras Schir m m m m m m Fol. 16. 4. My beloved is like a Roe or a young hart Cant. II. 9. A Roe appears and is hid appears and is hid again So our first Redeemer Moses appear'd and was hid and at length appear'd again So our latter Redeemer Messiah shall be reveal'd to them and shall be hid again from them and how long shall he be hid from them c. A little after In the end of forty five days he shall be reveal'd again and cause Manna to descend amongst them They conceive a twofold manifestation of the Messiah the first in Bethlehem but will straightway disappear and lye hid At length he will shew himself but from what place and at what time that will be no one knew In his first appearance in Bethlehem he should do nothing that was memorable in his second was the hope and expectation of the Nation These Jews therefore who tell our Saviour here that when Christ cometh no man knoweth whence he is whether they knew him to have been born at Bethlehem or no yet by his wonderful works they conceive this to have been the second manifestation of himself and therefore only doubt whether he should be the Messiah or no because they knew the place Nazareth from whence he came having been taught by Tradition that Messiah should come the second time from a place perfectly unknown to all men VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that sent me is true whom ye know not A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken in the same sense wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so often used amongst the Lawyers to signifie him whose word and testimony in any thing may be taken n n n n n n Chagigah fol. 24. 2. The men of Judea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be credited as to the purity of the wine and the oyl Gloss. Even the people of the land the very vulgar sort may be credited for the purity of the wine and the oyl which is dedicated by them to the Altar in the time of the vintage or pressing Men not known by name or face to the Priests yet if they offer'd wine or oyl were credited as to the purity and fitness of either from their place of habitation There are numberless instances of men though perfectly unknown yet that may be credited either as to Tythes or separating the Trumah or giving their testimony c. To the same sense our Saviour Chap. V. 31. If I bear witness of my self my witness is not true i. e. In your Judicatories it is not of any value with you where no one is allow'd to be a witness for himself and in this place He that hath sent me although you know him not yet is he true or worthy belief however I my self may not be so amongst you VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To the dispersed among the Gentiles c. I Confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles writings does very frequently denote the Gentiles to which that of the Rabbins agrees well enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the Greeks i. e. the wisdom of the Gentiles But here I would take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its proper signification for the Greeks It is doubtful indeed whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be understood the dispersed Greeks or the Jews dispersed amongst the Greeks There was no Nation under Heaven so dispers'd and diffus'd throughout the world as these both Greeks and Jews were o o o o o o Senec. in Consolat ad Helvean cap. 6. In mediis Barbarorum regionibus Graecae urbes Inter Indos Persasque Macedonicus sermo c. In the very heart of all the barbarous Nations the Greeks had their Cities and their language spoken amongst the Indians and Persians c. And into what Countries the Jews were scatter'd the writings both Sacred and Profane do frequently instance So that if the words are to be taken strictly of the Greeks they bear this sense with them Is he going here and there amongst the Greeks so widely and remotely dispersed in the world If of the Jews which is most generally accounted by Expositors then would I suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in distinction to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That distinction between the Hebrews and the Hellenists explains the thing The Jews of the first dispersion viz. into Babylon Assyria and the Countries adjacent are called Hebrews because they used the Hebrew or Transeuphratensian language How they came to be dispers'd into those Countries we all know well enough viz. that they were led away captive by the Babylonians and Persians But those that were scatter'd amongst the Greeks used the Greek Tongue and were called Hellenists It is not easie to tell upon what account or by what accident they came to be dispers'd amongst the Greeks or other Nations about Those that liv'd in Palestine they were Hebrews indeed as to their language but they were not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion either to one place or another because they dwelt in their own proper Country The Babylonish dispersion was esteem'd by the Jews the more noble the more famous and the more holy of any other The land of Babylon is in the same degree of purity with the land of Israel p p p p p p R. Salom. in Gittin so 26. 1. The Jewish off-spring in Babylon is more valuable than that among the Greeks even purer than that in Judea it self q q q q q q Kiddush fol. 69. 2. Whence for a Palestine-Jew to go to the Babylonish dispersion was to go to a people and Country equal if not superior to his own But to go to the dispersion among the Greeks was to go into unclean regions where the very dust of the land defiled them it was to go to an inferior race of Jews stain'd in their blood it was to go into Nations most heatheniz'd VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the last day that great day of the Feast THE Evangelist speaks according to a receiv'd opinion of that people for from Divine institution it does not appear that the last day of the Feast had any greater mark set upon it than the first nay it might seem of lower consideration than all the rest for on the first day were offer'd thirteen young Bullocks upon the Altar on the second twelve and so fewer and fewer till on the seventh day it come to seven and on this eighth and last day of the Feast there was but one only as also for the whole seven days there were offer'd each day fourteen lambs but on this eighth day seven only Numb XXIX So that if the numbers of the Sacrifices add any thing to the dignity of the day this last day will seem the most inconsiderable and not
that might seem to cherish that opinion about a temporal reign wherewith they had been leavened from their very childhood and that was That not only Christ but several of the Saints had rose from the dead and that the Kingdom of the Messiah should commence from some resurrection they had already learnt from some of their own traditions But in what manner should Christ now reign His body was made a spiritual body Now he appears anon he vanisheth and disappears again and how will this agree with Mortals The traditions indeed suppose the Messiah would be perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the dead but when he should revive he was to have the same kind of body with other men This was apprehended by some in Sanhedr h h h h h h Fol. 92. 2. that those dead mentioned Ezek. XXXVII did revive returned into the Land of Israel married wives and begat Children I my self saith R. Judah ben Betirah am one of their offspring and these very Phylacteries which my Grandfather bequeathed to me belonged to them Now who is it can so much as imagine what opinion the Apostles conceived concerning the bodily presence of Christ in this Kingdom of his which they had been dreaming VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Sabbath-days journey I Have already said something in Luke XXIV concerning a Sabbath-days journey I will add a few things in this place i i i i i i Maimonid Schabb. cap. 27. Whosoever goeth beyond the bounds of the City on the Sabbath day let him be scourged because it is said let no one go out from his place on the seventh day this place is the bounds of the City The Law doth not determine the compass of these bounds But the wise men define these bounds from without to be about twelve miles according to the Israelites camp for Moses our Master said unto them ye shall not go out of your camp However it is ordained by the words of the Scribes let no one go out of the City beyond two thousand cubits For two thousand cubits are the suburbs of the City From whence we may learn that it is lawful to walk clear through the City on the Sabbath day be it as spacious as Nineveh and whether it be walled or no. He may also expatiate beyond the City to the length of two thousand cubits from every side of it But if a man go beyond these two thousand cubits they scourge him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the scourge of Rebellion that is if he go so far as twelve miles but if he go out of the City beyond twelve miles though it be but the space of one cubit he is scourged according to the Law Let us comment a little I. It was commonly believed that the Israelites encamping in the wilderness was about twelve miles square k k k k k k Targ. Jonath in Numb 2. The length of the Israelites camp was twelve miles and the bredth twelve miles The bredth of the waters that is those that were divided in Jordan was twelve miles answerable to the camp of Israel according as our Rabbins expound it l l l l l l Kimch in Josh. 3. 16. The waters which came down from above stood and rose up upon an heap Jos. III. 16. And what was the height of these waters it was twelve miles height upon twelve miles bredth according to the camp of Israel Where the Gloss is The camp of the Israelites was twelve miles upon twelve miles that is twelve miles square and they past over Jordan according to their encampings viz. the whole bredth of their camp past over together for the space of twelve miles m m m m m m Sotah fol. 34. 1. Hence that in Hieros Sotah n n n n n n Fol. 21. 4. Adam and Zarethan i. e. the place from whence and the place to which the waters were divided were distant from one another twelve miles Whether they took the number of twelve miles precisely from allusion to the twelve Tribes or from any other reason retained that exact number and space is not easy to determine yet this is certain that the Israelites camp was very spacious and had a very large compass especially granting a miles distance between the first Tents and the Tabernacle And indeed as to this commonly received opinion of the camps being twelves miles square on every side we shall hardly believe it exceeds the just proportion if we consider the vast numbers of that people nay it might rather seem a wonder that the encamping of so many Myriads or rather so many hundred thousands should not exceed that proportion Place the Tabernacle in the midst allow the space of one mile from each side of it in which space were the tents of the Levites before you come to the first tents of the Israelites and then guess what length and bredth and thickness all the other tents would take up II. It is supposed lawful for any one to have walked upon the Sabbath day not only from the outmost border of the camp to the Tabernacle but also through the whole camp from one end of it to the other Because the whole encamping was of one and the same and not a diverse jurisdiction According to that known Canon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commixion or Communion of Courts And hence it is that Maimonides makes such mention of twelve miles and the lawfulness of walking on the Sabbath day through any City be it as spacious as Nineveh it self III. But when the people were disposed of and placed in their several Cities and Towns in the Land of Canaan and the face of things quite changed from what it had been in the wilderness it seemed good to the wise men to circumscribe the space of a Sabbath-days journy within the bounds of two thousand Cubits And that partly because the inmost borders of the Israelites tents was so much distant from the Tabernacle as may be gathered from Jos. III. 4. and partly because it is said Numb XXXV 4 5. From the wall of the City ye shall measure a thousand Cubits and from without the City ye shall measure two thousand Cubits Now o o o o o o Sotah fol. 27. 2. a thousand Cubits are the suburbs of the City and two thousand Cubits are the bounds of the Sabbath IV. As to these words therefore of the Evangelist now before us we must suppose they do not define the exact distance of the mount of Olives from Jerusalem which indeed was but five furlongs p p p p p p Joseph Antiqu lib. 20. cap. 6. nor do they take in the town of Bethany within the bounds of the Sabbath which was distant fifteen furlongs Joh. XI 18. but they point out that place of the Mount where our Saviour ascended into Heaven viz. that place where that tract of the Mount of Olives ceased to be called Bethphage
To gather Spiritual strength for that which it may be hath been scattered in our wordly employment Secondly There is a commemorative end of the Sabbath to remember Gods creating the world Which Adam might very well nay must have been employed about though he had never fallen When he had been all the week upon his employment dressing the Garden and keeping it then on the Sabbath to set himself to meditate upon Gods creating of the world and to study his power and wisdom and goodness shewed in that glorious workmanship and to spend the day in prayers to him Observe the work of that day to us and the same it should have been to him in Psal. XCII which is intituled a Psalm for the Sabbath day It tells you what the work of the day is vers 1. It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most High And upon what reason ver 4. For thou hast made me glad through thy works I will triumph in the works of thy hands This is a Sabbath days work after our sixs days work to make it our employment to think of Gods to meditate of his wondrous works of Creation and Preservation and there will come in the thoughts of our Creator and Preserver and may mind us of our engagement to praise him to whet our thankfulness and faith with these thoughts 1. When we have laboured all the week to think of our Creator that hath sustained us fed cloathed brought us hitherto And here is a right Sabbath employment to let our thoughts stream from our wordly employment to God and to the remembrance of him in whom we live and move and have our being 2. To trust God with our support though we labour not on the Sabbath but spend it wholly to him and not to our selves He that created all things and that hath fed and preserved us hitherto can support us without our working on his day nay and will do it for do his work and undoubtedly thou shalt not want thy wages What a lecture did God read in his raining of Manna that on the Sabbath day he rained none thereby to shew his own owning of his Sabbath and checking and chiding those that for greediness and distrust would go out and think to gather some on that day And when he provided them Manna on the sixth day for the Sabbath also what a lecture did he read that he that observes the Sabbath and does Gods Will ceasing from his own labour and doing his shall never be unprovided for Thirdly There is an Evangelical end of the Sabbath referring to Christ and that in Adams Sabbath as well as ours Let us begin with his I have shewed that on the sixth day Adam sinned and Christ was promised So that the last work of God in the days of Creation was the setting up Christ and restoring fallen man by him And here God rested viz. He had brought in his Son in whom his Soul delighted and made him heir of all things and thus he rested in Christ finished his work in Christ rested refreshed delighted himself in Christ. Now the next day when the Sabbath came in what had Adam to do in it but to remember the Creation to remember his new creating when he was broke all to pieces and spoiled To remember his Creator and Redeemer It is said Gen. III. 21. Unto Adam and his wife did the Lork God make coats of skins and cloathed them The Lord and Lady of all the world clad in Leather Which our silks and sattens now would scorn to think of but from so mean a garb comes all our gallantry though now we scorn it But whence came those Skins Most probably they were the skins of beasts that were sacrificed For That sacrifice was from the beginning may be observed from that that Christ is called The Lamb slain from the beginning of the world and that not only in prediction or that it was determined and foretold by God that he should be slain but in figure that sacrifice was offered from the beginning of the world which did presignifie his killing and offering up And this further appears from the sacrifices of Cain and Abel which rite and piece of Religion they had learned of their Father Adam Here then was work for Adam on the Sabbath to sacrifice in memory of Christ to be offered up for redemption and to praise God for creating the world but especially for vouchsafing Christ whereby a better world and Estate is created And would not Adam when he had a family preach to his family of these things upon the Sabbath day My Children learn to know and remember the Creator the blessed Trinity Father Son and Holy Spirit who in six days made Heaven and Earth and on the sixth day made me and your Mother both of us in his own image perfectly holy and righteous and endued with power of perfect obedience and to resist all temptations But that day we were deceived by the Devil and fell and undid our selves and our posterity and came into a state of death and damnation But God suffered us to lye so but a few hours but promised his own Son to take our flesh and to dye to deliver us from death and damnation and taught us this duty of sacrifice in comemoration of Christs death and appoynted this day to commemorate these things and to be employed in such service and meditations Oh! my Children learn to know your Creator to believe in Christ your Redeemer and to observe his Sabbath Such employment as this had Adam with his family on the Sabbath day that it was even a Christian Sabbath to him as ours is to us and the very same work is ours and was his on the Sabbath day but only that he also sacrificed Fourthly There is a Typical end of the Sabbath to signify Eternal Rest. Heb. IV. 3. For we which have belived do enter into rest As he said I have sworn in my wrath if they shall enter into my Rest although the works were finished from the foundation of the world Where the Apostle signifies that the Sabbath hinted another rest to wit Gods Eternal Rest different from that rest when God ceased from the works of Creation The Sabbath typifies the end viz. Eternal Rest and the means viz. to rest in Christ. One end was to Adam in innocency both to us This is a lecture that may be read in the Sabbath in something that is visible to see something invisible as in the water to see the Sun This is a way to rest and resembles that great and last Rest as pleasant walks lead at length to the stately House at the end of them This is a fit thought for the Sabbath-day morning Now I rest from the world how shall I rest from it eternally Now I deal with God invisibly but one day visibly They who love Eternal Rest will certainly love the Sabbath To all these ends God
or Tribune There is mention of En Eglaim in that Country Ezek. 47. 10. where Eglaim is in the Dual number and seems to intimate there were two Egâ—ls with respect to which this of ours may be called a third The sound of the word Necla comes pretty near it which Ptolomy placeth in Arabia Petraea Long. 67. 20. Lat. 30. 15. which was fifteen miles from Zoar. This seems to be Agalah in Josephus Vol. II. p. 5â—2 Egypt River Vid. Sihor Ekron was the most Northern of the five Lordships of the Philistins Josh. 13. 3. and was first given to Judah Josh. 15. 45. but afterward taken from that and given to Dan Josh. 19. 43. v. I. p. 44 Elath South of Jerusalem a days journey Vid. Aâ—la v. II. p. 320 Elath or Eloth a Sea Town in the Country of Edom on the Red Sea 2 Kings 14. 22. 16. 6. v. I. p. 91 103 Elutheria East of Joppa and betwixt that and Lydda it s mentioned in Gul. Tyrius v. II. p. 372 Eleutheropolis a City often mentioned in St. Hierom and from Jerusalem twenty miles almost in the middle betwixt that and Ascalon v. II. p. 293 322 Eleutherus River is by Ptolomy placed near Antarado but by Borchardus between Tyre and Sarepta the mouth of it three Leagues from that and about two from this v. II. p. 369 Elim the fifth Mansion of the Israelites after they came out of Egypt v. I. p. 27 Emaus afterward called Nicopolis and a Roman Colony was sixty furlongs or seven miles and an half West from Jerusalem and in the way thence to the West part of Galilee It might have its name from Ammath a chanel of waters being famous for such And perhaps might be the same with those of Nephtoa or Etam which was also West of Jerusalem Ptolomy placeth it Long. 65. 45. Lat. 31. 45. which doth not well agree with the account of the Evangelist Luke 24. 13. and Josephus I. p. 270. II. p. 42 371 c. Emims the old Inhabitants of Moab v. I. p. 12 Engannim or Anem 1 Chron. 6. 72. Josh. 21. 29. now Enine signifies a Fountain and Gardens and so the pleasantness of the place It was in the Tribe of Isachar a Levitical City twenty two miles from Tabor saith Biddulph and in the way from Jerusalem to Galilee Perhaps the same with Naim by a transposition of Letters v. II. p. 370 536 Engeddi a City in the Wilderness of Juda the same with Hazezon Tamar not yielding to Jericho for fruitfulness in Palms from whence its name Tamar signifying a Palm It lay on the South not on the North as the Maps place it point of the dead Sea and not far from it being the utmost bound of the Land It was in Idumaea the Less Near to it was the Wilderness of Engeddi famous for its strong holds in the time of David v. I. p. 12. 58 84. v. II. p. 7. 295 296 499 Enon or Aenon signifies a place of Springs or Waters which may be the reason why the Seventy Interpreters translate Middin Josh. 15. 61. by Aenon as Middin is a place of Waters It s uncertain where it was whether in Galilee or the Wilderness of Juda as Middin was or in Peraea near Arnon v. I. N. T. SS 14. 478 v. II. 499 500 501 Ephesus a famous City in the lesser Asia in which was the Temple of Diana one of the Seven wondrous Fabricks of the World It was hundreds of years in building at the charge of all Asia v. I. p. 306 316 Ephraim Tribe extended it self in length from Jordan to Gezer Josh. 16. 3. by the Mediterranean Sea and in breadth from Bethel and ends at the Great Plain so Josephus v. II. p. 493 Ephraim Hill Country Jud. 4. 5. was a certain hilly place running out between Judea and the Land of Ephraim v. II. p. 20. 373 Ephraim a small City Joh. 11. 54. in the confines of the Tribe of Ephraim 2 Chron. 13. 19. but in the Tribe of Benjamin in the Wilderness of Bethaven and near to that of Judea in or near the way from Jerusalem to Jericho It was seated in a fruitful Valley and famous for the best flower v. II. p. 20. 49 514 Esdrelon Vid. Great Plain Essens Vid. Kenites Etam Fountain say the Jews is in the way betwixt Hebron and Jerusalem But if it be the same with Neptoah Josh. 15. 9. then it lies not South as Hebron but West The Waters of this were not conveighed into the City but the Temple and the overplus of what was used there flowed thence into the Valley that lay between the Temple and Jerusalem and emptied it self by the Water-gate into Kidron Vol. II. p. 510 Etham Wilderness the same with Shur Numb 33. 7 8. Exod. 15. 22. The Read-Sea so pointed into this Wilderness that it was on both sides of the point of the Sea v. I. p. 27 Ethiopia Vid. Cush Euphrates often called the River in Scripture Ezra 4. 10 c. divides Syria and Arabia from Mesopotamia and then joyning with Tigris falls into the Persian Gulph it s called in the Samaritan Version Salmaah v. II. p. 505 Ezion Gaber the thirty second Mansion of the Israelites in the Wilderness Thence the Fleet set out for Ophir v. I. p. 35 74 G. GAash Hill where Joshua was buried perhaps the same with that Galaad Jud. 7. 3. which is by the Seventy rendred Gaash and might it not be so called upon the account of the Pillar of Witness Josh. 24. 26. that was built there a little from Sichem Vol. II. p. 363 364 Gabala a Midland City of Phaenicia Ptol. v. II. p. 312 Gabara Geber or Tarnegola these two signifying the same viz. a Cock the Upper to distinguish it from another of that name one of the three great Cities of Galilee It was seated beyond Caesarea Philippi and the utmost bound of the Land North. v. II. p. 77. 312 517 Gad Tribe had Reuben on the South Manasse North Jordan on the West and Gilead Mountains and Arabia East v. I. p. 37 Gadara or Hippopodion the Metropolis of Peraea washed by the River Hieramax from Tiberias sixty furlongs and near to Gergesa It was one of the Cities of Decapolis and of Heathen Jurisdiction and gave name to the Country about it v. II. p. 37. 69 315 Galilee contained Isachar Zebulun Nephthali Asher with part of Dan and Peraea It was bounded North by Lebanon and Syria on the West by Phaenicia on the South by Samaria It was divided into three parts the Upper so called because it abounded in Mountains which contained Asher and Nephthali and was eminently called Galilee of the Gentiles and sometimes Gilgal Deut. 11. 30. And secondly the Lower which contained Zebulun and Issachar and because it was Champion was called the Great Field And thirdly the Vale which is the border of Tiberias Josephus saith there were two hundred and four Cities and Towns in Galilee that were more eminent and fortified v. I. p.
Ibid. eadâ—m â—in The Gebaraganâ—â— p. 78. l. 51. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 80. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 81. l. 3. del as p. 83. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 15. after dispraise add to their dispraise p. 89. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 95. l. 16. r. Liberti Ibid. l. 17. del for p 96. l. 23. r. setled p. 97. l. 51. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 102. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 3. of the Margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 110. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 116. l. 49. r. seventy weeks Page 291. line 51. r. initiated p. 296. l. 20. r. Targum of Onkelos p. 299. l. ult del of the. p. 302. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add in the Margin there Zavim cap. 1. halac 5. p. 310. l. 20. r. Paltathah Ibid. l. 21. r. Eltis of Tiberias Ibid. l. 26. r. Zâ—lmon p. 315. l. 25. r. R. Meiâ— p. 316. l. 1. r. Tobâ— p. 318. l. 4. del by p. 319. l. 55. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. ult r. bought to be eaten p. 326. l. 38. r. Elam Ibid. l. 46. del him p. 328. l. 8. r. Aram. p. 329. l. 28. r. Kenizzites p. 330. l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 362. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 363. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 57. r. Gaulonitis p. 364. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 365. l. 53. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 366. l. 7. r. Cyristica or Chalcidice Ibid. l. 19. r. Troglodytae p. 367. l. 3. r. that pronunciation p. 367. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 38. r. come p. 370. l. 39. r. whether this p. 371. l. 23. r. common furlongs seven miles and an half Ibid. l. 33. r. by it self p. 372. l. 1. after plenty add and pleasantness p. 372. l. 36. r. plains of Idumea p. 373. l. 2. r. The Natives of those two families Ibid. l. 10. r. Siphra p. 374. l. 27. r. after no add more p. 375. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 376. l. 6. r. saving Ibid. l. 8. r. may p. 491. l. 21. r. The Vulgar Greek Copies have it p. 492. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 493. l. 24. place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the same line r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 497. l. 44. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 46. r. From that place where Ibid. l. 50. r. In the end of the Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 51. r. the seventh Ibid. l. 60. after whether add our p. 499. l. 28. r. Salameans p. 501. l. 12. after South add Otherwise you would remove Macherus a great way from its proper situation p. 501. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 503. l 29. â— Josephus faultering p. 504. l. 2. r. or the Kings p. 505. l. 5. r. Catsphu p. 509. l. 58. r. a Rivulet p. 511. l. 13. r. under it in Ibid. l. 15. r. he stands Ibid. l. 33. r. Terentius p. 512. l. 28. del for p. 514. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 514. l. 42. r. Targum of Jonathan p. 515. l. 41. r. Chippar in the same line r. Shemoth Ibid. l. 52. r. a most p. 516. l. 1. to the Scholar Ibid. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 32. r. Cad coi har Sinâ—gora Ibid. l. 55. r. shew himself These are the chief mistakes in the Chorographical pieces There are divers in the Exercitations as mispointings and particularly errors in the Hebrew Letters of a like shape as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and vice versa Which a judicious and skilful Reader will easily amend ERRATA in the Sermons PAge 1036. line 27. after was add that p. 1038. l. 21. r. mainly p. 1040. l. 59. r. which p. 1045. l. 54. r. your p. 1048. l. 41. r. this Ibid. l. 43. r. otherwise p. 1051. l. 41. r. us p. 1054. l. 38. del is Ibid. l. 44. r. here p. 1055. l. 5. r. where Ibid. 13. r. privatively p. 1056. l. 21. after accomplishment del not p. 1057. l. 4. r. Sunshine Ibid. l. 13. r. Then p. 1058. l. 10. r. mistakers Ibid. l. 42. del not p. 1059. l. 8. r. work Ibid l. 42. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 63. r. Patre p. 1060. l. 26. r. was Ibid. l. 27. after as add a. Ibid. l. 28. r. the. Ibid. l. 45. before continued r. and. Ibid. l. 48. after continues r. it p. 1061. l. 61. r. the. p. 1062. l. 32. after Infidels add the. p. 163. l. 1. dele men Ibid. l. 29. dele not Ibid. l. 57. near p. 1064. l. 29. r. loved p. 1067. l. 24. r. sâ—ate p. 1070. l. 62. r. whence p. 1072. l. 3. r. Conscience p. 1074. l. 48. r. last p. 1075. l. 42. r. Punitive p. 1077. l. 54. r. righteousness p. 1078. l. 11. r. obtain p. 1081. l. 43. r. Unchastity Ibid. l. 58. r. she p. 1087. l. 46. r. forsooth p. 1091. l. 52. r. you p. 1094. l. 7. r. convinceth p. 1095. l. 48. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 49. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 60. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. The same line r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1096. l. 42. r. That Ibid. the same line after unwilling add viz. p. 1097. l. 15. r. misinterpreting p. 1099. l. 1. r. perverts p. 1100. l. 33. r. sight p. 1101. l. 37. r. Doom Ibid. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. the same line r. Hagiagrapha p. 1103. l. 53. after raised r. him p. 1104. l. 51. r. his p. 1106. l. 45. Boanerges p. 1110. l. 33. r. See 2. p. 1112. l. 49. r. them Ibid. l. 54. r. when p. 1119. l. 44. after what add proof and assurance is there that God will judge the World the. p. 1132. l. 33. r. reserved p. 1133. l. 6. r. Tenent p. 1134. l. 17. r. badge p. 1136. l. 21. r. in p. 1138. l. 6. r. ask p. 1139. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. l. 26. r. superinduceth Ibid. l. 47. r. Gods and dele the comma Ibid. l. 55. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1142. l. 1. add I. Ibid. l. 20. add I. p. 1143. l. 6. dele the last or p. 1146. l. 25. r. elected p. 1148. l. 16. dele the period point p. 1149. l. 18. add a period before We. p. 1152. l. 47. r. Chap. p. 1155. l. 26. r. oft Ibid. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1159. l. 43. r. jog p. 1160. l. 35. r.
of the Souls of Men after death believed by the Jews 1283 Spirit of Prophesie and the Holy Spirit ceased from Israel from the death of the later Prophets p. 802. The false pretenders to the Spirit how they may be discovered p. 1046. Spirit of Revelation not necessarily inferred or begotten by any degree of Holiness whatever the truth of this proved at large p. 1046. The Spirit of Holiness and the Spirit of Revelation how they differed p. 1046. The Spirit of Sanctification how to know whether a Man hath it or no. p. 1047. What it is to have the Spirit p. 1150 1151 1152 c. Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Saints in Glory have not the Spirit p. 1150. How the Spirit worketh by the Word The having of it implies not perfection p. 1152. The several conditions of having the Spirit p. 1151 1152 c. The Spirit never leaves them that have it p. 1153. To have the Spirit implies not the Gift of Prophesie p. 1153. The difference between the Spirit of Sanctification and Prophesie p. 1154. The Enthusiasts about every one having the Spirit and the ground of it refuted p. 1156. The Spirit of Prophesie and Revelation and the Spirit of Grace and Holyness are greatly differing p. 1290. The Spirit of God can and does overpower the Hearts Tongues and Actions of Men so as to serve the design of God's Glory 1290 1291 1292 Spirits unclean what p. 175. Spirits evil and unclean the Jews supposed the first inflicted Diseases the second haunted Burying places p. 441 442. Spirits Angels and Demons distinguished among the Jews p. 483. The Sadducees denied the being of Spirits p. 1282 1284. Spirits and Angels how distinguished Page 1283 Spittle was accounted wholsom by the Jews for fore Eyes 570 Stationary Men what 278 Stock of Israel to be of the Stock of Israel the Jews supposed was sufficient to fit them for the Kingdom of Heaven 533 Stoned what sort of Persons or Criminals were to be stoned among the Jews 579 746 Stoning and other executions were without the City and why p. 266. How performed p. 349. The whole proceeding of it among the Jews 675 Strangled things what the meaning of the Apostolick Prohibition concerning them 697 Strato's Tower what 54 Streets some were memorable in Jerusalem 34 35 Stripes what number Malefactors were to be beaten with and what kind of Scourge 439 Subterraneous places as Mines and Caves were in the Land of Israel 88 Swearing among the Jewish Doctors little set by unless it amounted to forswearing 148 149 Sychem the Metropolis of Samaria called Neapolis the Jews in scorn called it Sychar 52 53 Synagogue or Synagogues a Synagogue was only formed where there were ten Learned Men of which number Three bore the Magistracy the next was the publick Minister of it called the Angel or Bishop then three Deacons or Almoners the eighth Man was the Interpreter the two last less known p. 132 to 134. Synagogue days were the seventh second and fifth in every week Synagogues were anciently builded in Fields but following times brought them into Cities and built them higher than the rest of the Houses every one was to frequent them at the stated times of prayer p. 134. On the Sabbath the Minister in the Synagogue called out any seven whom he pleased to read the Law there was also Prayer Catchising and Sermons in the afternoon a Divinity Lecture p. 135 136. There was a Synagogue in the Temple p. 395. In the Synagogue they read standing up p. 405. He that read was appointed by the Ruler of the Synagogue and called Maphtir and was to read one and twenty verses p. 406 Christ read and expounded as was usual in that Synagogue of which he was a Member p. 406. The Minister of the Synagogue kept the Sacred Books and brought them out to be read when the company was met together p. 407. A Synagogue might be made of a dwelling House an Heathen might build a Synagogue p. 413 414. The Synagogue Minister or Bishop of the Synagogue and Ruler how differing p. 172. There were in Jerusalem four hundred and sixty Synagogues or four hundred and eighty as say others p. 35 664. Synagogue of the Alexandrians what p. 36. In every Synagogue there were three Magistrates who judged of matters of contest arising within the place p. 179 180. Whether lawful to alienate a Synagogue from a sacred to a common use 664 Syriack or Aramtan Language under the second Temple was that which went under the Name of the Hebrew 659 Syrophenician what 202 T. TABERNACLE of the Levitical Priesthood why those that serve there have no right to eat at the Altar that Christians have Page 1264 Tabernacles the Feast of Tabernacles the preparation for it and the parts of it p. 554 555. How and wherefore the eighth Day was computed great by the Jews 559 560 Tabernae or Shops where things were fold for the Temple where situate 512 Tabitha is of eternal memory in Acts 9. and in the Pages of the Talmudists p. 18. Every Maid Servant of Rabban Gamaliel was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mother Tabitha p. 18. Tabitha Kumi what it signifies 342 Table Gesture or the manner of the Jews sitting there with the form of the Table 595 596 Table second The Commands of the Second Table chiefly injoyned in the Gospel and why 1064 Tables of Mony Changers in the Temple which our Saviour overthrew what 1204 Tabor was not the Mount where Christ was transfigured p. 346. Mount Tabor what and where situate 495 c. Talent what 468 Talith was a Cloak which the Jews used to wear made of Linnin 355 417 Talmud of Jerusalem and it may be the Talmudick Mishna was written at Tiberias p. 72 73. The Jerusalem Talmud is like them that made it 73 74 Tamar and Engedi are the same 7 Tarichet was a City thirty furlongs from Tiberias 71 Tarnegola the upper called Gebar or Gabara by the Rabbins 77 Tarsus was a famous Greek Academy 644 Tauros a Mountain where situate 516 Teachers of the Law and Lawyers what p. 433 434. Teachers used to sit down when they had done reading while they taught 689 Teaching was even by the Jewish Doctors sometimes performed out of the Synagogues in Streets and ways 410 Temple of Jerusalem ten wonders referring to it p. 21. It s breadth and length p. 33 34. In easing nature within the view of the Temple though at a great distance immodest Parts were to be turned the contrary way p. 41. There was a constant Market in the Temple and Shops for that end p. 224. Some hints of the condition of the Second Temple p. 512 513 514 How long it was in building by Solomon Zorobabel and especially by Herod p. 529 530. How much the Second Temple came behind the first p. 530. There were three Temples one at Jerusalem another on Mount Gerizzim and a third in Egypt p. 540 541. The Second