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
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
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
off the Roof of the Temple see Psal. 84. 34. yet upon the so concurrent testimony of the Hebrew Writers as is to be found joined with the thought of what an ornament it would add to the building it self it may very well be concluded that there were pinnacles upon the battlements round about as Kings Colledge Chappel in Cambridge is decked in the like manner to its great beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed according to this sense by divers Expositors Matth. IV. 5. The roof was not a perfect flat as was the roof of other houses but rising in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z z z Semajah in Mid. till the very crest of the middle came up as high as the height of the battlement as Kings Colledge Chappel may be herein a parallel also And the like battlements and pinacles are likewise to be alloted to the lower Leads CHAP. XII The Breadth Chambers and Stairs of the Temple THUS were the risings of the Temple to its height in the parcels named it is now equally requisite to take notice also of the length and breadth of it and to observe into what lesser measures those dimensions were divided a a a Mid. per. 4. The length of it was from East to West and it was an hundred cubits and so was the breadth from North to South in some part of it but not in all That part of it that bare this breadth was only the Porch for the building behind it was only seventy cubits broad And the Porch stood before it as a cross building reaching fifteen cubits South and fifteen cubits North further out than the breadth of the Temple which spaces on eitheâ—â—â—de were thus taken up b b b Maym. in Beth babbechir per. 4. The thickness of the wall of the Porch at either end was five cubits and from that wall to the wall of the Temple on either side were ten cubits So fair a Front there was at the entring an hundred cubits broad and an hundred and twenty cubits high for so is Josephus to be understood when speaking of the Temple built by Herod he saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Ioseph Ant. lib. 15. cap. 4. An hundred long and twenty cubits above an hundred high Not all the house throughout so high for that the Talmud denies giving so particular and exact account of an hundred only as we have observed but the Porch of this height rising twenty cubits above the height of the rest of the house Just in the middle of this fair Front d d d Mid. per 3. was the Gate of the Porch forty cubits high and twenty cubits broad e e e Maym. ubi sup It had no doors to it at all but f f f Ioseph de Bell. lib. 5. cap. 14. it was an open Gate into which whosoever stood in the Court might look and see the space of the Porch within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All this front was gilt with gold and through it all the first house that is the Porch within might be seen and that glittered with gold also Now by all this Front Josephus for they are his words meaneth not the whole face of the Porch or all the hundred cubits long and hundred and twenty high but the very front of the Gate or entrance only which he sheweth to have been seventy cubits high and twenty five broad And herein the Talmud and he do not clash though the Talmud say that the height was only forty cubits and the breadth but twenty for it speaks only of the very hollow entrance but he speaks also of the Posts and head or front of the whole Gate-house as we observed about the other Gates before g g g Mid. ubi sup The Talmud likewise speaks of five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beams of some choice wood the Learned Buxtorfius translates it quercinae that were laid over this Gate curiously wrought with knots and flowers and a row of stone still laid between beam and beam The lowest beam that lay on the head of the Gate was a cubit on either side longer than the Gate was broad then was laid on that a row of stone After that another carved beam a cubit on either end longer than the other and then a row of stone Then another beam and so of the rest every beam being a cubit at either end longer than that that lay below it These were thus laid over the Gate to bear the weight that was above they rose to a great height were curiously ingraven and gilt and from the highest there was a neat descending border gathered at either end of the beams still inward and inward as the beams shortned and at last it ran down by the cheeks of the entry two cubits and an half broad on either side the Gate And this was the front that Josephus meaneth And now turn behind this Porch at whether end you will and look Westward There ran the body of the Temple it self pointing exactly upon the middle of the Porch or just upon this entrance that we have been speaking of the breadth of it between wall and wall just equal with the breadth of this entrance but the walls and chambers built on either side of such a breadth as that the whole came to seventy cubits broad and thus doth Ariel or the Lion of God as the Jews interpret it represent the proportion of a Lion broad before in the large front the Porch which was of an hundred cubits breadth and narrow behind in the buildings of the house reduced in breadth to seventy cubits which breadth to take up in its several parcels we will begin at the North side and thus we find these particular measures h h h Ibid. per. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the Gallery five cubits thick this was the outmost wall of all and it rose to the battlements or first Leads mentioned before where the foundation for six cubits high was said to be six cubits thick but that odd cubit is not here reckoned because they count it not from the very foundation but from the wall above as any one would count in such a building 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gallery three cubits broad 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the chambers five cubits thick 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chambers themselves six cubits broad 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the Temple six cubits thick 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breadth of the Temple within from wall to wall twenty cubits 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other wall of it six cubits thick 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breadth of the chambers six cubits 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the chambers five cubits thick 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of the coming down of the water three cubits broad 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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-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-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
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
II. And thus much of the instrumental cause of this poor Prophets death A Lion The efficient cause was his transgressing a command of God Upon which if any heart be moved any whit to murmur or dispute against the severity of God in this case let me calm it much after the manner that Joabs messenger must calm David If the Kings anger arise and he seem vexed and displeased saith Joab to the messenger then say thou to him Thy servant Uriah is dead also If thy heart sinner arise against Gods dealing here and thou think it very severe that this poor man must die thus let me say this to calm thee But thou art not dead who art as great a transgressor as he Why he died a reason may be given but canst thou or all the World give a reason why thou art a live This then let it be the first application of this story Every one to consider with themselves That they after all their sinning are yet alive when this poor man but for one sin came to so fatal a death Let me use our Saviours stile and question a little Think you that these Galileans were sinners above all others or that those eighteen on whom the Tower of Siloam fell were sinners above all others Thinkest thou this man was a greater sinner than thou art that he came so to his end and to so fatal an end Nay speak heart from the very bottom and in sincerity Thinkest thou not that this man was an hundred fold a thousand fold less sinner than thou art And yet he was thus taken away and thou yet alive He a good man a holy man a holy Prophet and yet he so fearfully cut off for violating but one command and deceived into that miscariage too And how many commands hast thou broke knowingly wittingly wilfully and how far how many degrees art thou short of the holiness of this man and yet alive Hast thou any heart to complain of Gods severity against this poor man look home and see what cause thou hast to stand amazed at his patience toward thee He for breaking one command How many ones hast thou broken Nay if God had reckoned to cut thee off at the hundredth the thousandth breach of his commands had not the account been up an hundred a thousand times over And yet thou art here David questions Lord what is man Take the Philosophers answer Homo mirum Man is a wonder And so he is a wonder in his creation and so David himself owns Psal. CXXXIX I am fearfully and wonderfully made A wonder in his preservation when there are so many concurrents that might dash him all to pieces and yet he lives I will draw nigh saith Moses and see this great sight that is before me The bush burning and yet is not consumed And a great sight indeed that fire that devours all things that it lays hold on should burn so vehemently in the bush and yet the bush nothing at all impaired Draw nigh and turn thine eyes to such a kind of sight in thine own preservation So many things concurring that might cause thy consuming dust and ashes frailty mortality sinfulness provoking of God and yet not consumed What account can we give of our preservation First Let us look upon this man and then let us look upon our selves As the man that fell among thieves travailing from Jerusalem to Jericho lay by the way side half dead So this poor man is fallen into the paâ—s of the Lion and lieth by the way side wholly dead And is this nothing to us that we should like the Priest and Levite thus slightly pass by him The man was a good and holy man and I make no question but he was saved though he came to such a fatal end Saved Will you say when he came to such an end for transgressing Gods command He died in his sin certainly and can we think that he was saved 1. Consider what follows immediately in his story 28. ver The Lion had not eaten the carcass nor torn the Asse God that so severely punished him to the death yet shewed a miracle for him when he was dead Which sheweth that God had not cast away all care of him though he had so sorely punished him And it was a very fair sign that God had not suffered the great roaring Lion to devour his soul in that he suffered not this Lion to devour his carcass It s Davids saying Doest thou shew wonders for the dead Yes in one sense he did here And can we think that God would shew such a miracle for a castaway and for one whose soul was now in Hell would he shew such a wonder for his body 2. It s true indeed that he died for transgressing of Gods command but had he not repented of that transgression It s observable what is said of the Prophet that had brought him back again vers 21. That he cried to the man of God that he had brought back When God had revealed to him what wrong he had done in lying to the poor Prophet and making him transgress Gods command and what a sad fate should befal him for his transgression he cried out with sadness and affection and told him how it should be with him And can we think that the good man having his sin so laid before him and his dreadful punishment was not deeply touched with the sense of his sin and with all earnestness sought to God for pardon We may not judge of him by our selves we little take to heart what we have misdone and what is denounced by God against our sinning A holy Prophet was of better temper and of a tenderer heart and deeply sorrowed for his transgression when he was convinced of it and sought for pardon and obtained it So that though he died for his sin yet he died not in it The case of David may give some illustration to this case When Nathan told him home of his sin about Uriah and his wife he instantly repents is pardoned that he falls not under condemnation for it but he is not quit from temporal judgment and punishment for it The sword shall never depart from thine house And the child shall die So this man is told of his fault by the other Prophet he repents is pardoned that he falls not under condemnation but he is not acquitted from a temporal punishment and that a severe one that cost him his life We may here take notice of divers things First Of the wild opinions of Antinomians that say a Believer is not punished for his sins whatsoever befals him But the reason they give spoils what it would prove For Christ say they hath born his punishment which if it be true yet it is punishment as to satisfaction not to castigation For who among us ever said that a Believer was punished for the satisfaction of his sin God punisheth him upon other accounts Davids sin was pardoned and satisfied for by Christ
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
unto them And these were 1. Joab whose chief Captain-ship is related presently before upon the sacking of Jerusalem 2. Adino the Eznite by name called also Jashobeam by Office that is one that sat on the seat among the people as Judge the immediate Son of Zabdiel 1 Chron. 27. 2. but called a Hachmonite or the Son of Hachmoni for his former ancestry He lift up his spear against eight hundred men at one time and slew three hundred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them His name differs but one letter from Jeroboams the one promoted Davids Kingdom and the other opposed it 3. Eliazar the Son of Dodo the Ahohite 1 Chron. 27. 4. of Bethlehem After these first three brave men both the Books reckon a second Triumvirate or three gallant men more of an inferiour rank to the former three but of a superiour to all others These were 1. Abishai the brother of Joab and nephew of David he was the chief of this Triumvirate but his story is handled in the second place because of the likeness of the stories of Eleazar and Shamma the one defending a field of Barley and the other a field of Lentiles and for this likeness their stories are laid together 2. Shammah The Book of Chronicles neither uttereth his name nor mentioneth his defending a field of Lentiles against the Philistims but it includeth that story in the story of the three mens breaking through the quarters of the Philistims to the Well of Bethlehem for he was one of the three and this act of his in defending the Lentiles was in that expedition and therefore the Book of Samuel hath given a note that that expedition was in harvest and the act was done in the valley of Rephaim 3. Benaiah a Priest 1 Chron. 27. 5. After these two brave ranks of three and three there were thirty gallant Captains and Comanders more but yet that attained not to the dignity of either of these ranks The Book of Chronicles reckons many more names then the Book of Samuel for it reckoneth some other valiant Commanders that helped forward Davids settlement but were not of the highest and eminentest places after 1 CHRON. XII from ver 23. to the end A Catalogue of Commanders that came to David for his anointing King over Israel the Galileans afford the greatest number And now there lieth a matter of some difficulty before us because of a difference of order in the stories that ar◠laid next in these two Books The Book of Samuel bringeth next the story of Hirams kindness and respect to David of Davids Children of two battels with the Philistims and then it relateth the fetching up of the Ark. But the Book of Chronicles first relateth the fetching up of the Ark and then those stories of Hirams kindness Davids Children and the Philistims Battels For the methodizing therefore of these stories into their proper time and order they are to be taken up thus I CHRON. XIII Ver. 1 2 3 4. DAVID consulteth with the Captains of thousands that had come to him to Hebron and had gone with him to Jerusalem about the fetching up of the Ark. This was but a consultation and an agreement about the matter but the thing is not yet done for all Israel is first to be sent to about it and a time appointed when they shall come in Hereupon the Companies now present depart to their own homes till the time appointed for that purpose come CHAP. V. From Ver. 11. to the end I CHRON. XIV All. WHEN Israel was departed every one home Hiram King of Tyre hearing of Davids Coronation and of the solemnity of it and of the taking Jerusalem he sends betimes to him to enter amity with him and presents him with Cedar and workmen to build him an house Davids Marriages and Children reckoned up which though born in several years yet all mentioned here together when the Text is relating Davids settlement and prosperity In this space between the peoples departing from Davids Coronation and their meeting again to fetch up the Ark David being now left of those multitudes and Jerusalem not yet fully fortified the Philistims come once and again to the valley of Rephaim which lieth under Jerusalem to catch David but he beats them sore both times CHAP. VI. From beginning to ver 12. I CHRON. XIII From vers 5. to the end David 9 THE people meet for the fetching up of the Ark belike at some of the three Festivals in a vast number namely 30000 of the Nobles Magistrates and chief men and all Israel beside for the generality David imitates the Philistims carrying up of the Ark on a cart which the Lord is displeased at seeing there were Priests to have carried it on their shoulders PSAL. LXVIII WITH the third Verse of 1 Sam. 6. read Psal. 68. which though in the title it tell not the occasion whereupon it was made yet do the very first words of it shew that it was made upon the removal of the Ark For those words Let God arise and let his enemies be scattered were the words which were constantly used when the Ark removed Numb 10. 35. and the contents of the Psalm do speak to the very same tenor I CHRON. XV. From beginning to Verse 15. THREE months was the Ark in the House of Obed Edom and by the end of that time had David provided some houses for himself and servants since Hiram sent him work-men and he had made ready a place for the Ark with the first verse of this Chapter read that part of 1 Sam. 6. 12. And it was told David saying God hath blessed Obed Edom and all that he hath because of the Ark of God PSAL. CXXXII UPON this removal of the Ark this Psalm seemeth to have been penned by David wherein amongst other things he prayeth that the Lord will fit and sanctifie the Priests for the present and future service of the Ark and that he will accept of the face of his anointed so as that there may be no more breach amongst them as there was in Perez Uzza CHAP. VI. Latter part of vers 12. to vers 20. I CHRON. XV. Vers. 15. to end and 16. all DAVID removes the Ark seats it in it's place that he had prepared for it and appointeth some Psalms for the Sanctuary PSAL. CV XCVI CVI. THESE are the Psalms that he then appointed viz. Psal. 105. 96. 106. ordinarily and well known and read in the Book of Psalms when Ezra penned the Book of Chronicles and therefore he giveth them so very short in that Book CHAP. VI. From vers 20. to the end MICHAL mocketh David upon his return home c. CHAP. VII VIII all I CHRON. XVII XVIII all David 10 THESE Stories following are of an uncertain date but it is certain they David 11 came to pass in these years David intending to build Gods House God David 12 promiseth to build his He crowns his Throne with the promise of Christ
Nebuchad-nezzar mad Captivity 39 Nebuchad-nezzar mad Captivity 40 Nebuchad-nezzar mad Captivity 41 Nebuchad-nezzar mad Captivity 42 Nebuchad-nezzar mad Captivity 43 Captivity 44 Nebuchad-nezzar restored to his wits and Kingdom again Captivity 45 2 KINGS XXV vers 27 28 29 30. JEREMY LII vers 31 32 33 34. World 3446 NEbuchad-nezzar dieth and Evil-merodach reigneth This is the thirty Captivity 46 seventh year of the Captivity of Jechoniah On the five and twentieth Captivity 47 day of the twelfth moneth Evil-merodach bringeth him out of Captivity 48 prison and on the seven and twentieth day he promoted him above all the Captivity 49 Kings of Babel and feedeth him all his life it may be Nebuchad-nezzars seven Captivity 50 years madness and misery had wrought some humility and gentleness upon Captivity 51 this his Son Jechoniah was now fifty five years old and had indured seven Captivity 52 and thirty years imprisonment and now the Lord releaseth him and he nameth Captivity 53 Salathiel as his next heir to Davids Throne and Principality for Jechoniah Captivity 54 had no heir of his own The time of the three Babylonian Kings that Captivity 55 took up the whole space of that Monarchy are easily to be collected by the Captivity 56 Scripture namely Nebuchad-nezzar to have reigned five and forty years current Captivity 57 Evil-merodach three and twenty current and Belshazzar three The Captivity 58 first is plain by this that the seven and thirtieth of Jechoniah is called Evilmerodachs Captivity 59 first The last will be made plain by and by and the apparency of Captivity 60 the second will result from both these Evil-merodach by the Septuagint in Captivity 61 Jer. 52. is called Ulamadachar but he is called far nearer to his own name by Captivity 62 them in 2 King 25. Josephus calleth him Abilamaridochus Antiq. lib. 10. cap. 12. Captivity 63 There is a general silence in Scripture of any thing done in his time besides Captivity 64 his inlarging of Jechoniah whereas there are very wondrous and remarkable Captivity 65 matters mentioned and recorded to have been done in Babylon in the time of Captivity 66 Nebuchad-nezzar his father and of Belshazzar his Son World 3468 Captivity 67 Belshazzar reigneth three years DANIEL VII IN this first of Belshazzar Daniel seeth the Vision of the four Kingdoms that troubled the World but especially the Church from the first rising of Nebuchad-nezzar till the coming of the everlasting Kingdom of Christ in the Gospel viz. Babylonian Mede-Persian Grecian and Syrogrecian All the time of the Kingdoms before the Babylonian is not medled withal because handled before along in the Bible and all the times of the Roman State after the coming of Christ is not medled withal neither but left to be treated of by a beloved Disciple as these are by a beloved Prophet viz. in the Revelation The dislocation of this Chapter will easily be spied by any eye that looketh but upon the two Chapters next before it for the fifth speaks of Belshazzars end of reign and this of his beginning and the sixth speaks of matters done in Darius his time which was after Belshazzars death and this of matters done in the first of Belshazzers reign but the reason of this dislocation is almost as conspicuous as the dislocation it self and that is because the Historical things of this Book are set by themselves first and the visionary or prophetical things afterward Captivity 68 Belshazzar 2 In this second of Belshazzar there is no particular occurrence mentioned DANIEL V. World 3470 Captivity 69 Belshazzar 3 BABYLONS Sins are now come to the full Belshazzar toppeth them up by abuse of the Vessels of the House of God at a drunken and Idolatrous Feast to the despite and scorn of him that owed them and to the grief of those that had concernment in them Hereupon that Divine hand that had written the two Tables for a Law to his people writeth the doom of Babel and Belshazzar upon the wall viz. the ruine of these his enemies This turneth the night of the Kings pleasure into fear unto him as Esay had Prophesied of him long ago Esay 21. 4. and Jeremy Jer. 50. 43. The Wise Men of Babylon are become fools and cannot read this writing though it were in their own Language Daniel readeth and interpreteth it and that both in an Hebrew and a Chaldee construction for the words were both Languages Mene Mene He hath numbred and finished Tekel in Chald. He hath weighed In Heb. Thou art too light Parsin in Heb. The Persians Paresin in Chald. Dividing and Daniel interprets it according to the extent of the words in both Tongues for both Hebrews and Chaldeans were concerned though differently in the issue of the matter Presently the enemy that lay about the Town began to storm and the Centinels and Watch-men in the Watch Towres give the Alarme Arise ye Princes and anoint the Shield see Esay 21. 5. And one Post runs to meet another to shew the King of Babylon that his City is taken at one end Jer. 51. 31. and that night is Belshazzar slain And Darius the Median took the Kingdom being sixty two years old and so it appears he was born in the year of Jehoiaâ—ims and Jehoiachins captivity and thus did the Lord provide that in that very year when the Babylonian was most busie to captive and destroy the captiver and destroyer of Babylon should be born The Reader will here observe in the Chronicle in the Margin that the third of Belshazzar proves but the sixty ninth year of the Captivity and not the seventy But if he do but withal observe that part of Jehoiakims third was properly the beginning of those seventy years he will also see that part of Belshazzars third was in the like reckoning some of the seventieth year and the rest of that year was taken up in Cyrus and Darius setling the Monarchy before the Decree for building Jerusalem come forth Cyrus the Persian was joyned with Darius the Median in the expedition against Babel and so in the rule of the Monarchy when they had obtained it and therefore the Prophet Esay describeth the enemies of Babel by a Chariot with a couple of Horse-men a Chariot of Asses and a Chariot of Camels Esay 21. 7. 9. and Daniel interprets the hand-writing on the wall that the Babylonian Monarchy should be divided betwixt the Median and the Persian But Darius only carrieth the name here because he was far the older man and because indeed he was Cyrus his Grand-father If we may conjecture any thing from the Heathen Writers They speak of Astyages the Median King who had one only Daughter called Mandane and she the Mother of Cyrus by Cambyses the King of Persia vid. Xenoph Herod Justin. Now this being the general consent of all the Writers of the best repute among the Heathen that there was no King of Media at that time but only Astyages Cyrus his Grand-father we may very well conclude that this
should rise again no not when he was now risen Peter and John run to the Sepulchre and Mary Magdalen follows them They see the body gone and the clothes lying there and John proves the first that believes his resurrection and they return home but Mary staies there weeping still And looking in she sees two Angels the one at the head and the other at the feet where the body had lain like the two Cherubins at either end of the Ark And looking behind her she seeth Jesus and thought it had been the Gardiner but presently knew him and comes away to bring the Disciples word Here Matthew speaks short for he mentioneth but one journey of the Women to the grave and back and saith that as they came back Jesus met them Whereas Mary had two journeys and it was she alone that met him and that in her second return As she returned now the Watchmen are come into the City and bribed to deny that he was risen and so the Chief Priests and Elders give money to hire the Nation into unbelief SECTION LXXXVIII LUKE Chap. XXIV from Ver. 13. to Ver. 36. MARK Chap. XVI Ver. 12 13. His second appearing viz to Peter and Alpheus going to Emmaus THE same day in the afternoon two of them went to Emmaus a Town sixty furlongs or seven miles and a half from Jerusalem Josephus placeth it at the very same distance De Bello lib. 7. cap. 27. calling it there Ammaus and relating how Vespasian after the destruction of Jerusalem gave it for the habitation of some of the Roman souldierry left there But in Antiq. lib. 17. cap. 12. he calls it Emmaus and relates how it was fired by Varus c. It lay in the way towards some part of Galilee and it may be these two men were now returning home thither and intended to lodge at Emmaus the first night but now they stop their journey and return thence the same night to Jerusalem The two were Peter and Alpheus the Father of three Apostles who also was called Cleopas See ver 18. 34. of this appearance to Peter Paul speaks 1 Cor. 15. 5. And that Alpheus and Cleopas were but one and the same person may not only be conjectured from the nearness of the sound and from their being written in Hebrew with the same letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is made plain in John 19. 25. Where she is called Mary the Wife of Cleopas who in the other Evangelists is clearly evidenced to be Mary the Wife of Alpheus the mother of James and Joses c. Mat. 27. 56. Mar. 15. 40. SECTION LXXXIX LUKE Chap. XXIV from Ver. 36. to Ver. 49. JOHN Chap. XX. from Ver. 19. to Ver. 26. MARK Chap. XVI Ver. 14. His third appearing viz to the Eleven THE connexion is plain in John and Luke for the former saith The same day at evening being the first day of the week c. And the other that as they were speaking of his appearing to the two at Emmaus he came in among them The first day of the week is an ordinary Judaick phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they reckon the daies forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third day of the week c. They that are now so very punctual to have the days so named and no otherwise mistake that for a phrase purely Evangelical which indeed is a phrase purely Judaical As they sat at Supper Jesus cometh in among them shews them his hands and side eateth with them openeth the Scriptures and their understandings breatheth upon them and saith Receive ye the Holy Ghost c. Whosoever sins ye remit c. This was to interest them in a power and priviledge peculiar and distinct from any they had received yet and distinct from that they were to receive on Pentecost day viz. this invested them in power of life and death to inflict death or corporal plagues miraculously upon the enemies or disgracers of the Gospel or to spare them as they should be directed by the Holy Ghost which they here received The death of Ananias and Saphira was a fruit of this power as is observed at that story Thomas was not present at this time and yet Mark saith He appeared unto the eleven as they sat at meat and so Luke 24. 33. Peter and Cleopas found the eleven gathered together c. Nay 1 Cor. 15. 5. He was seen of the twelve The title of the whole Chorus being used though all were not present SECTION XC JOHN Chap. XX. from Ver. 26. to the end His fourth appearing Thomas now present JOHN saith this was After eight daies which reckoning the daies current was that day sevennight or the first day of the week again a second establishment of that day for the Christian Sabbath Thomas upon seeing believes but blessed are they that have not seen yet have believed See 1 Pet. 1. 8. Tanchum fol. 8. col 1. R. Simeon ben Lachish saith A Proselyte is more lovely in the sight of God then all that company that stood at mount Sinai Why Because they if they had not seen the thunders and lightnings and fire and the mountains trembling and the sound of the Trumpet they would not have received the Law but a proselyte though he see none of these things yet he comes and gives up himself to God and takes upon him the Kingdom of Heaven SECTION XCI JOHN Chap. XXI all the Chapter MATTH Chap. XXVIII Ver. 16. Then the eleven Disciples went away into Galilee A fifth appearing To seven of the Apostles at the sea of Tiberias c. CHRIST before his death had told them of his meeting with them in Galilee after his resurrection and when he was risen he appoints them to a mountain there They are now come up into the Countrey and while they wait the time of his appointment Peter and six other of the Apostles go a fishing not as their trade now for they never had been all of them fishers before but either for a present supply of provision for themselves or for present imployment till their Master should dispose of them He had at first revealed himself to three of these seven nay four if Andrew were here by a miraculous draught of fishes and so he doth to them all now and who can tell whether they had not some thoughts of that and some expectation of the like appearing now which did the rather urge them to this work At sea he helpeth them to a marvelous draught of 153 great fishes so many thousands were the proselytes that wrought for the Temple only 600 over 2 Chron. 2. 17. and at land he had provided them a dinner against they came ashore and dines with them And this saith John was the third time that he shewed himself to his Disciples which asserts the order of this Section and sheweth that this was before his appearing to the whole number
Jews Barnaba and Barabba Consider 3. How common the Greek Bible or the LXX was in use among the Jews at this time and how much mixture of Greek words was used in their common language at this time as appeareth by the Syriack translater the Chald. Paraphrasts the Talmuds and others the most ancient Jewish Writers and then we have good cause to think that they that used the whole Bible in Greek and that used to speak so much Greek mingled with their Syriack language continually would not stick to utter one letter that sounded of the Greek when that letter was only and properly added to denote a proper name But you will say that the New Testament writeth Ezekias Josias Jonas and the like with s in the end as these words are written and yet there is none that can think that the Jews uttered those words so but as they are written in the Old Testament Ezekiah Josiah Jonah It is true that it is most like they did so but the difference betwixt them and these words that we have in hand is so apparent that it is hardly needful to shew it those were proper names originally these were common names made proper those had s added in the end not to shew that they were proper names but to supply the Hebrew h or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek in the end of a word cannot utter but these have s added in the latter end purposely and intentionally to make them proper names and to shew that they are so And 4. let it be observed How it could be possible for the Disciples in those words of our Saviour Tu es Petrus super hanc petram Math. 16. 18. to understand them otherwise than that Peter should be called the Rock if Christ used Cepha in both places Thou art Cepha and upon this Cepha Thou art a Rock and upon this Rock will I build my Church let any one but judge what interpretation they could make of it by his own construing and interpreting it according to the propriety as the words lie before him Therefore it is more than probable that Christ called his name Cephas uttering and sounding the s in the latter end and that the addition of that letter was not from the Evangelist but from Christ himself and that in the speech mentioned he thus differenced the words Thou art Cephas and upon this Cepha will I build my Church II. Now the reason why our Saviour giveth him this name Cephas or Rocky was not so much for that he was built upon the Rock for so were all the rest of the Apostles except Judas but because he had a special work to do about that building which Christ was to found upon the Rock For in those words upon this Rock will I build my Church he meaneth the Church of the Gentiles which was now in founding and in that building Peter had this special and singular work and priviledge that he was the first that preached the Gospel to the Gentiles Act. 10. Acts 15. 7. §. Which is by interpretation Peter For so should the word be rendred and not as our English hath it which is by interpretation a stone This is a passage like that in the verse preceding Messias which is by interpretation Christ and that Acts 9. 39. Tabitha which is by interpretation Dorcas where our Translaters have very properly observed and followed the intention of the Evangelists which is to give these proper names out of one language into another and not to give them out of proper names into common nouns And here they should have followed the same course which they have done in the margin but have refused it in the Text The Arabick and Vulgar Latine and divers others translate it Petrus according to our sense but the Syriack translateth not the clause at all Vers. 43. The day following Jansenius dare not suppose this to be the next day after that Andrew and the other Disciple followed Jesus to his own home but he thinks it was the day after Christ had named Simon Cephas The cause of his doubting is this because it being late towards night when Jesus and Andrew and the other Disciple came to the place where Jesus dwelt ver 39. he cannot suppose how Peter should be found and brought to Christ before the next day and yet he confesseth Epiphanius to be of opinion against him But it being observed that Peter and Andrew were brethren that they dwelt together Mar. 1. 29. that they fished together Matth. 4. 18. c. it will be no difficulty to conceive how Andrew might find out Peter upon a sodain and bring him to Jesus that very night that they came into Capernaum though it were late and accordingly there is no scruple to expound this day following of the very next day after Vers. 44. Bethsaida This was a Town that stood beside the lake of Gennesaret changed by Philip the Tetrarch into the form or state of a City and named by him Julia after the name of Caesars daughter so Josephus witnesseth Antiq. lib. 18. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town Bethsaida by the lake of Gennesaret he brought to the dignity of a City both in multitude of inhabitants and in other strength and called it after the name of Julia the daughter of Caesar. Bethsaida signifieth the house or place of hunting and it seemeth to have been so called because it stood in a place where was store of Deer or Venison And to this sense is that passage of Jacob to be understood Gen. 49. 21. Nephthali a Hind let loose that is Nephthali shall abound in Venison as Asher with bread and oyl ver 20. and Judah with wine ver 11. view the places in the original Now Bethsaida stood either in or very near the tribe of Nephthali as shall be shewed elsewhere §. The City of Andrew and Peter Andrew and Peter after this removed and dwelt in Capernaum Mark 1. 21 29. because they would be near Christ whose residence was there as was observed before And there Peter pays tribute for himself as in proper place Matth. 17. 27. §. We have found him of whom Moses in the Law and the Prophets did write c. Now to insist upon the studiousness of Philip and Nathaneel in the Law and Prophets as some collect it out of this expression there are these things most observable out of these words 1. That the whole Scriptures of the Old Testament are comprehended under these two heads the Law and the Prophets And so again Matth. 11. 13. Luke 16. 29. For though indeed the Law and the Prophets only were read in the Synagogues every Sabbath day as Acts 13. 15. yet the third part of the Old Testament called Cetubhim or Hagiographa did prophesie of Christ as well as the other two and so must of necessity be included here For what book of Scriptures is more full of prophesies of Christ than the book of Psalms And what
women servants that were not set free the lame blind sick and old thus the Tradition in the Talmud Hagigah per. 1. Christ came no doubt to the Passover every year before this all the while he lived a private man though only one of his journeys then is mentioned Luke 2. but now he comes upon some reason and cause besides that that brought him then He came then in observance of the Passover only and of that institution that did ordain it and so he doth likewise now but he doth it not only upon that reason But 2. he cometh now up to the Passover also that he might take the opportunity of the concourse of the people to shew himself and to work his miracles This was the first Festival that came since he was baptized the Feast of Dedication we reckon not with the great solemnities and this was the greatest Festival of all the three and now was the greatest concourse of people there to be expected and therefore this was the fittest time for Christ to begin to shew himself when he would shew himself in the most publick manner and this had been enough to have brought him up thither had not the religiousness of the Feast obliged him and he owned the obligation The Ceremonial Law of the Jews obliged them either as single and particular men or as members of the Congregation and people of Israel The Passover and the other Festivals were of the latter form for in them all the males of Israel were together as imbodied into one society and the meeting it self was to teach them so much Now though our Saviour did not so punctually set himself to perform the parts of the Ceremonial Law that concerned men singly and as particular men for we do not find that he offered sacrifice or that he was ever be-sprinkled with the water of Purification or the like yet was he constant in those things that referred to men as joynt members of the Church of Israel especially in the Sacraments Circumcision and the Passover which aimed mainly at that communion Let Separatists study upon this Vers. 15. And he found in the Temple The whole mountain of the House as the Jews do commonly call it was called the Temple that is all that space of ground which with a wall about it was distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the prophane or from the common ground Ezek. 42. 20. This plot of ground thus inclosed was 500 cubits long and 500 cubits broad Ezekiel in his dimensions that he giveth retaineth this number of 500 and 500 though instead of a cubit he speaketh of a reed of six cubits and an hand breadth Ezek. 42. 20. Out of this space of ground were taken these several measures 1. The Court of the women which was 135 cubits long and 135 cubits broad 2. The Court of Israel the Court of the Priests and the place of the Temple all which took up 187 cubits in length and 135 in breadth the length from East to West the breadth from North to South Now the length was thus distributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israels treading was 11 cubits the Priests treading 11 cubits the compass of the Altar 32 cubits betwixt the Altar and the Porch 12 cubits the length of the Temple it self 100 cubits and beyond the Oracle Westward 11 cubits Thus doth the Talmud measure in Massecheth Middoth perek 2. 4. 1. So that from the entrance of the Court of the women to the wall that parted between the holy and prophane at the West end of the Temple were 322 cubits and the breadth of all the Courts was the same viz. 135 cubits Now by this account the space that lay without these Courts and yet within the great wall that parted 'twixt holy and prophane was 178 cubits broad at the East end or before the Court of the women and 365 cubits broad along by the sides of all the Courts as they ran along from East to West save what was taken up with the buildings which were at the corners of these several Courts which took up forty cubits in this outward compass on either side This outward compass by Christian Writers is most commonly called Atrium Gentium or the Court of the Gentiles because into this the Gentiles might come to worship and bring their gifts but the Jewish Writers do sometimes express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain of the House when they spake of it in contradistinction to the Courts and Temple This is called The Court without the Temple Rev. 11. 2. and yet commonly also called the Temple in Scripture as the Temple or the holy ground of it is set in opposition to the City This outward Court or space lay on every side the other Courts either more or less And this the Talmud seemeth to aime at when it saith The mountain of the House was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five hundred cubits upon five hundred cubits or 500 cubits square And the greatest space of it was on the South a second part of it on the East a third part on the North and the least on the West and the place where was the greatest space there was the most service This Court or Atrium Gentium had five gates into it two on the South-side called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gates of Huldah which served to go in and out at One gate on the West called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cephunus this was also to go in and out at and one gate at the North which served not for any use which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tadi and one gate on the East which had Shushan the Palace Pictured on it Middoth per. 1. For saith the Hebrew Gloss When they came up out of Babel the King of Persia commanded them to Portray the Picture of Sushan the Palace upon the gates of the House that the fear of that Kindom might be before them The entring into this Court was not at the East-gate for at that only the High-Priest went in and out to the burning of the red Cow and they that assisted him in that work went in and out with him but the coming in for all that came to worship was on the South-side where the two gates were where they went in at the one of them and came out at the other Into this outer Court came not only the Heathens that were proselyted but even Mourners Lepers and Excommunicate Persons A mourner was prohibited to wash whilst he was in his mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beracoth per. 2 yet might a mourner come into this place to worship and he discovered himself to be a mourner by coming in and going out a different way from other people And when it was questioned of him why he did so he answered I am a mourner And it was replyed Now he that dwelleth in this House comfort thee Or he said I am excommunicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was replyed Now he
Father had sent among them as vers 38. Him ye believe not vers 40. Ye will not come to me vers 43. I am come in my Fathers name and ye receive me not whereas another coming in his own name ye will receive c. And for this might he deservedly make a return of their contempt of him to the Father which sent him by praying and complaining to God against them but Think not that I will accuse you c. Did they think of any such thing Or did they regard whether he accused them to God or no Answ. 1. There might be places alledged out of their Talmudical writers in which they bring in the Messias sometimes complaining against his generation and it is their confession that in the generation when the Son of David should come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should be accusations against the Scholars of the Wise Cetuboth in Gemar ad fin 2. It might be supposed they measured the temper of Christ by their own dispositions or by common humane manners He was now before the High Court from which whither should he appeal if he be wronged by it but to God And so would passionate and meer men be ready to do and pray to God against and they might judge that he would be of the same temper and practice But 3. Our Saviours meaning is that he needed not to accuse them to the Father for disregarding him though the Father had sent him for they had their accuser already even Moses in whom they trusted Not the person of Moses accusing them but his doctrine As when the Apostles are said to sit on twelve thrones judging the twelve Tribes of Israel it meaneth by their doctrine and not in their persons They trusted in Moses doctrine as looking to be justified by the works of the Law whereas his doctrine tended all along to drive men to Christ. And therefore a just accusation lay against them even in his writings which mainly aimed to shew justification by Christ when they taking on them to be so observant Scholars of Moses yet utterly disregarded and refused him whom Moses had clearly chiefly and solely proposed as the main and ultimate end of his Law And so our Saviour in these words doth apparently aver the Law of Moses to be a doctrine of Faith The End of the Third Part. A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS THE Most of them Certain the rest Probable all Harmless Strange and rarely heard of before ALSO AN Handful of Gleanings OUT OF THE BOOK OF EXODUS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS CHAP. I. THE Scripture the Word of Knowledge beginneth with the Story of the Creation because first the first step towards the knowledge of God is by the Creature Rom. 1. 20. Secondly the Story of the Creation pleadeth for the justice of God in planting and displacing of Nations as he pleaseth since the Earth is his own and he made it Thirdly the Resurrection is taught by the Creation and the end of the world from the beginning for God that made that to be that never was can much more make that to be that hath been before namely these our Bodies Heaven and Earth Center and circumference created together in the same instant and clouds full of water not such as we see made by evaporation but such as are called the Windows or Cataracts of Heaven Gen. 7. 11. 2 Kings 7. 19. Mal. 3. 10. created in the same instant with them vers 2. The earth lay covered with waters and had not received as yet its perfection beauty and deckage and that vast vacuity that was between the convex of those waters and the concave of the clouds was filled as it were with a gross and great darkness and the Spirit of God moved the Heavens from the first moment of their Creation in a circular motion above and about the earth and waters for the cherishing and preservation of them in their new begun being v. 3. Twelve hours did the Heavens thus move in darkness and then God commanded and there appeared light to this upper Horizon namely to that where Eden should be planted for for that place especially is the story calculated and there did it shine other twelve hours declining by degrees with the motion of the Heavens to the other Hemisphere where it inlightned other twelve hours also and so the first natural day to that part of the world was six and thirty hours long so long was Joshua's day Josh. 10. And so long was our Saviour clouded under death Vers. 6. When the light began to set to the Horizon of Eden and the evening or night of the second day was come God commanded that the Air should be spread out instead of that vacuity which was betwixt the waters upon the Earth and the waters in the clouds and in four and twenty hours it was accomplished and the Air spread through the whole universe with the motion of the Heavens In this second days work it is not said as in the rest that God saw it good because whereas this days work was about separation of waters they were not perfectedly and fully parted till the waters which covered the Earth were couched in their channels which was not till the third day and there it is twice said that God saw it good once for the intire separation of the waters and again for the fructification of the ground Vers. 9. In the new created Air the Lord thundered and rebuked the waters Psal. 104. 7. So that they hasted away and fled all westward into the channels which the Lord had appointed for them And still as they flowed away and dry land appeared the Earth instantly brought forth Trees and Plants in their several kinds This production was only of the bodies and substances of them for their verdure and maturity was not till the sixth day And now was Eden planted with the bodies of all trees fit for meat and delight which by the time that Adam is created are laden with leaves and fruit Vers. 14. The Moon and some Stars created before the Sun She shone all the night of the fourth day in her full body and when the Sun appeared in the morning then was her light augmented yet her body obscured from the World till the sixt day at even which was her prime day and she shewed her crescent and gave light to Adam who was but newly got at that time out of the darkness of his fall by the lustre of the promise Vers. 21. Whales only of all brutes specified by name to shew that even the greatest of living creatures could not make it self Vers. 25. Beasts wild and tame created and all manner of creeping things and the World furnished with them from about Eden as well as with men of clean beasts were seven created three
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
and they say he is not able to bear forty then he is quit they allot him to receive eighteen and as he is in whipping they say he is able to bear forty yet he is quit How do they whip him His hands are tied to two pillars or posts and the Officer of the Court lays hold of his garments and rip or rent it is no matter he pulls them down till he have bared his breast Now there was a stone lay behind him upon which the Officer of the Court stood with a whip of whit-leather in his hand platted four plats and two lashes hanging by it the handle was a hand bredth long and the whip a hand bredth broad and the end of it raught to his belly A third part of his stripes he gave him before on his belly two parts behind And he beats him not standing nor sâ—â—ting but bowed down as it is said The Judge shall cause him to lie down and he strikes him with one hand with all his might And in the mean while one standing by reads or says these portions of Scripture But if thou wilt not observe to do all the words of this Law c. Then the Lord will make thy plagues wonderful and the plagues of thy seed c. Deut. 28. 58 59. And therefore ye shall keep the words of this Covenant c. And he concludes with But he being full of compassion forgives iniquity and destroyeth not Psal. 78. 28. This was the manner of their scourging a very sharp penalty thirteen lashes with a three-lash whip which by that triplication arose to forty save one or if the number were allotted less yet it was as many stripes as they conceived the party could bear 2. There was the penalty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rebels beating the beating or the mawling by the people which was a terrible rugged beating by all the people without any sentence of the Judges passed upon him at all and without any measure As in divers cases if a man were deprehended faulty in such or such an offence the people made no more ado but fell upon him pell mell with fists staves or stones and mawled him unmeasurably and very often to death Rabbi Nathan describes it thus b b b Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beating according to the Law is of those that transgress against negative precepts and it is by measure and for admonition and with a three corded whip But he that transgresseth against affirmative speeches they beat him till his life depart and not with a threefold whip And likewise whosoever transgresseth against the words of the wise men they beat him without number and measure and they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rebels beating because he hath rebelled against the words of the Law and against the words of the Scribes The reason of this beating c c c Gloss. in Maym. in Sobbath per. 1. saith another Jew is because he transgressed against a prohibition of theirs in a thing which hath its foundation in the Law and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Son of Rebellion The frequent taking up of stones by the People to have stoned our Saviour and that incursion upon him Mat. 26. 67. and upon Stephen Act. 7. 57 58. for blasphemy as they would have it and upon Paul Act. 21. 31. for defiling the Temple as they supposed were of this nature Thus he that committed a transgression for which he became liable either to Death by the hand of Heaven or to Cutting off he did not escape barely with that liableness but either he was to be whipt or thus mawled or in some cases was to suffer death by the sentence of the Judges d d d Maym. in Blath Mikdash per. 4. Every negative precept saith Maymony upon which they become liable to death by the hand of Heaven they are beaten for it Much more where there is a liableness to cutting off which is the greater guilt And the same Author e e e Id. in San. per 19. reckons eighteen offences that fell under liableness to death by the Hand of Heaven and for which the Offenders were whipt and twenty one that fell under liableness to cutting off and for which the Offenders were also whipt and were not put to death by the Judges Amongst those transgressions that deserved these penalties going into the Sanctuary in uncleanness fell under as many of them as any one offence whatsoever It were too tedious to insist upon all particulars let us take up these few and guess and conjecture of the rest by them A Priest or any other that went into the Court being unclean fell under the guilt of being cut off and if they served there in their uncleanness the Priest at the Altar and any other person in laying on of his hands on the sacrifice or waving any part of it they then became liable to death by the hand of Heaven And such a Priest being deprehended thus faulty f f f Id in Biath Mikd. ubi supr they never brought him before the Sanhedrin g g g Talm. in Schedr per. 9. but the young men of the Priests thrust him out of the Court and dasht out his brains with the billets And the like they did by the other persons A Leper that entred into the Mountain of the House was beaten with eighty stripes He that was defiled by the dead or unclean for a day if he went into the Court of the Women he was to be beaten with the Rebels beating And so was he that came in having eaten or drunk any unclean thing or after a seven days uncleanness would go into the Court of Israel before his atonement was made And he that brought in a Vessel or came in any Clothes which one that was defiled by the dead had toucht was to be whipt And not to multiply particulars whosoever came within the holy Ground being unclean and knowing of it and yet would come in he incurred the guilt of cutting off ipso facto and if he were discovered and the matter proved by witness he was sure either to be whipt or else to be mawled with the Rebels beating the former always most terrible the latter deadly very oft It is indeed a common saying among the Talmudick Writers that for such or such offences though a man be not whipt yet is he beaten with the Rebels beating as if the latter were the gentler castigation they do not mean that the Rebels beating was the less penalty but they intend this that though there be no express in the Law that appoints his whipping yet the decrees of the Wise-men which he hath broken appoint him to be beaten h h h Talm. in Maccoth per. 3. Whosoever had incurred the guilt of being Cut off after he is whipt is acquitted from that guilt as it is said Lest thy brother be vile in thine eyes Behold after he is whipt he
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
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
Vid. Lev. Gers. ibid. If this be spoken concerning the Lamps in the Candlestick this was somewhat before day for the Lamps burnt from Even till Morning yet did they sometimes some of them go out in the Night They put Oil into them by such a measure as should keep them burning from Even till Morning and many times they did burn till Morning and they always found the Western Lamp burning Now it is said that this Prophesie came to Samuel before the Lamps went out while it was yet Night about the time of Cocks crowing for it is said afterward that Samuel lay till Morning Or allegorically it speaks of the Candle of Prophesie as they say the Sun ariseth and the Sun sets Before the holy blessed God cause the Sun of one righteous Man to set he causeth the Sun of another righteous Man to rise Before Moses his Sun set Joshua's Sun arose before Elie's Sun set Samuel's Sun arose And this is that which is said Before the Candle of God went out The Lord needed no light of Candles no more than he needed Bread which was set upon the Shew-bread Table nor the Priests needed no Candles in this room neither for the Windows though they were high yet did they give light into the Room abundantly but God by these Candles did as it were enlighten the People to teach them Spiritual things by these Corporal and to acquaint them with the necessity of the light of his Word and the Bread of Salvation which came down from Heaven And therefore when Solomon did make d d d 2 Chron. IV. ten Candlesticks and ten Tables and set them intermixedly by five and five on either side the House he added nothing to God but he added only more splendor to the service and more lustre to the Doctrine of the necessity of the light of the Word and of the Bread of Life e e e Baal Hatturim in Lev. XXIV Our wise Men say saith Baal Hatturim that the Western Lamp which never went out was a testimony that the Divine glory dwelt amongst Israel SECT V. The Shew-bread Table ON the North-side of the House which was on the right Hand stood the Shew-bread Table of two cubits long and a cubit and a half broad a a a Exod XXV 23. in the Tabernacle of Moses b b b Maym. ubi sup but wanting that half cubit in breadth in the second Temple the reason of the falling short not given by them that give the relation It stood length ways in its place that is East and West and had a Crown of Gold round about it toward the upmost edge of it which c c c Vid. Baal hatturim in Exod. XXV the Jews resemble to the Crown of the Kingdom Upon this Table there stood continually twelve Loaves which because they stood before the Lord they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Mark XII 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bread of setting before for which our English hath found a very sit word calling it the Shew-bread The manner of making and placing of which Loaves was thus e e e Maym. in Tamidâ—n per. 5. Out of four and twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sata three of which went to an Ephah that is out of eight bushel of Wheat being ground they sifted out f f f Lev. XXIV 5. four and twenty tenth Deals g g g Exod. XVI 36 or Omers of the purest Flower and that they made into twelve Cakes two Omers in a Cake or the fifth part of an Ephah of Corn in every Cake They made the Cakes square namely ten Hand breadth long and five broad and seven Fingers thick They were made and baked in a room that was in the great building Beth mokadh on the North-side of the Court as we shall shew anon and they were baked on the day before the Sabbath On the Sabbath they set them on the Table in this manner Four Priests went first in to fetch away the Loaves that had stood all the week and other four went in after them to bring in new ones in their stead Two of the four last carried the two rows of the Cakes namely six a piece and the other two carried either of them a golden dish in which the Frankincense was to be put to be set upon the Loaves and so those four that went to fetch out the old Bread two of them were to carry the cakes and the other two the dishes these four that came to fetch the old Bread out stood before the Table with their Faces towards the North and the other four that brought in the new stood betwixt the Table and the Wall with their Faces toward the South those drew off the old cakes and these as the other went off slipt on the new so that the Table was never without Bread upon it because it is said that they should stand before the Lord continually They set the cakes in two rows six and six one upon another and they set them the length of the cakes cross over the breadth of the Table by which it appears that the Crown of Gold about the Table rose not above the surface of it but was a border below edging even with the plain of it b b b R. Sol. in Exod. XXV as is well held by Rabbi Solomon and so the cakes lay two hand breadths over the Table on either side for the Table was but six hand breadth broad and the cakes were ten hand breadth long Now as for the preventing that that which so lay over should not break off if they had no other way to prevent it which yet they had but I confess that the description of it in their Authors I do not understand yet their manner of laying the cakes one upon another was such as that the weight rested upon the Table and not upon the points that hung over The lowest cake of either row they laid upon the plain Table and upon that cake they laid three golden Canes at distance one from another and upon those they laid the next cake and then three golden Canes again and upon them another cake and so of the rest save only that they laid but two such Canes upon the fifth cake because there was but one cake more to be laid upon Now these which I call golden Canes and the Hebrews call them so also were not like Reeds or Canes perfectly round and hallow thorow but they were like Canes or Kexes slit up the middle and the reason of laying them thus betwixt cake and cake was that by their hollowness Air might come to every cake and all might thereby be kept the better from moldiness and corrupting and thus did the cake lie hollow and one not touching another and all the golden Canes being laid so as that they lay within the compass of the breadth of the Table the ends of the cakes that lay over the Table on
into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was 14 steps or 7 cubits m m m Mid. per. 2. or as the Talmud more truly reckons but 12 steps or 6 cubits for every step was half a cubit rise and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel being ten cubits broad it was level to the Wall of the Womens Court. The Wall that incompassed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel was not high as were the other Walls about the Temple but it was only as it were barrs before the higher Wall of the Court but of three cubits high the fashion or work of it being very curious wrought into paves or latices or such open work that one might look through it as well as over it The passages into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel through this Wall were many namely one before every Gate that went into either of the Courts and there on either side the passage was a Pillar set up with the inscription mentioned advising strangers to beware of the coming upon the holy ground Now in the Syrogecian Kings times when the Jews and Jerusalem lay in subjection to those Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Wall that was the barr against strangers n Id. Ibid. going any further was broken by those Kings in thirteen places they scornfully and disdainfully and impiously breaking upon the holy ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Jews made up the breaches again and ordained thirteen adorations and oraisons to be made against the Heathen Kingdoms upon any ones coming to any of the places where breach had been CHAP. XVIII The Court of the Women THE Courts of the Temple to the surveying of which we are now come were properly two The Court of Israel and The Court of the Women For though there was indeed a distinction between the Court of Israel and the Court of the Priests as that the one was not the other and they that came into the one might not come into the other yet was the one so within the other and the partition between the one and the other so small and but one boundary that inclosed them both that they were indeed not so very properly two Courts as two several places for the Priests and for the Israelites to stand in in one Court But the Court of Israel and the Court of the Women were so truly and apparently two different Courts that they lay one before another and they were parted and divided one from another with a very high Wall The Court of the Women is not mentioned in Scripture by that express name and title in any place but yet it is spoken of there under two or three other Epithets or denominations 1. It is called the New Court 2 Chron. XX. 5. where it is said that Jehoshaphat stood in the Congregation of Judah and Jerusalem in the house of the Lord before the new Court that is he and all the Congregation stood in the Mountain of the House Eastward before the Court of the Women Now David Kimchi upon the place though he speak not out so much yet he concludeth indeed that that new Court meaneth the Court of the Women and he giveth two reasons why it is called New a a a Kimchi in 2 Chron. XX. either because it had gone to decay and they had newly repaired it or because they had made some new Laws concerning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had appointed that none that were defiled so as they needed to wash themselves the same day should come within the Camp of Levi which is a peculiar prohibition in the b b b Kelim per. 1. c c. Lemper in Midd. fol. 62. the Talmud as concerning this Court of the Women c But rather it was called new because it was not made when the other Court was by Solomon but added in aftertime There is mention indeed of the Inner Court built by Solomon 1 King 36. 6. which inferreth an outer but that outer meaneth the whole mountain of the House which lay without the Court of Israel as is well observed by some of the Hebrew Doctors and that is it which is also called the great Court in contradistinction to the Court of the Priests 2 Chron. IV. 9. And in that there is mention only of Solomons building the inner Court it is an argument that he built but that Court and that this that we are speaking of was not extant in his time but taken in and built afterward either by Asa or by Jehosaphat before that time and occasion that the text mentioned in the book of Chronicles speaketh of and so there came to be two Courts in the House of the Lord 2 King XXI 5. 2. It is called The outer Court Ezek. XLVI 21. d d d Mid. per. 2. Kimch in loc as that Text is generally and truly understood by the Jewish Writers which we shall have occasion to examine anon and the reason of the name doth easily appear namely because it lay on the outside of the Court of Israel and further off from the Temple 3. It is also called The Treasury John VIII 20. the reason of which name we shall observe before we have done with the survey of this Court But by the Jewish Writers it is generally and ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Court of the Women and the reason of that name was because the Women might go no higher or further than into this Court. e e e Ioseph de Bell. l. 5. c. 14. Antiq. l. 15. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This being the proper place for them to worship in and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 further than this towards the Temple was unaccessible to them only when a Woman brought a Sacrifice she might go into the Court of Israel as we have observed in another place This Court lay at the East end of the Court of Israel and was parted from it by a high Wall so that whosoever came to worship here could see nothing of the service in the other Court and indeed hear but little unless they went up the steps of the Gate and looked in for till you came to the middle of the entry of the Gate that went up into the upper Court it was but of the same holiness with the Court of the Women but beyond the middle it was holier The floor of this Court was even and level throughout f f f Mid. ubi ant and it was a perfect square of 135 cubits long and 135 cubits broad and it was curiously flag'd with marble as indeed was all the space both Courts Chel and the other space that was within the Wall that incompassed the holy ground And they have this Tradition about the pavement of the Court where the Altar stood g g g Maym in beth habbech per. 1. That all the Court was flag'd with fair stones and if any flag were loosed although it lay still in its place yet was it
and Israelites the New Testament often expresseth the distinction by Chief Priests Scribes and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if Priests and Levites fitly qualified were not to be found i i i Maym. in Sanhedr per. 1. if all the Council were Men of other Tribes it was good and lawful Their k k k Id. ibid. per. 2. qualifications must be that they must be Religious and Learned both in Arts and Languages must have some skill in Physick Arithmetick Astronomy Astrology yea to know what belonged to Magick Sorcery and Idolatry that so they might know to judge of them They were to be without maim or blemish of body Men of years but not extream old because commonly such are of too much severity and they must be Fathers of Children that they might be acquainted with tenderness and compassion Their manner of sitting was thus The eminentest among them for worth and wisdom they appointed to be the chief in the Council and him they called the Nasi or President and him they took to represent Moses Then the next eminent they chose to be his second and him they called Abh beth Din The Father of the Council or Vice-President He sate upon the right hand of the Nasi compare the Phrase of sitting on the right hand of power Matth. XXVI 64. and then the whole Sanhedrin sate on the one hand and on the other in a semicircle On the right hand before them and on the left there were two Clarks of the Council one Registred the acquitting Votes and Testimonies and the other the casting compare Matth. XXV 33. The l l l Id. ibid. per. 3. proper and constant time of their sitting was from the end of the Morning Service to the beginning of the Evening Service and so their sitting and the Divine Service did not clash one with another yet sometime did occasions that came before them prolong their Session even until night and then they might determine the matter that they had been debating on by day but they might not begin a new business by night They violated their own custom and tradition in judging of Christ by night It was in their power and cognisance to judge all persons and all matters yet inferior matters they meddled not withal but referred them to inferior Courts insomuch that they judged a whole Tribe a Prophet the High-Priest nay the King himself if there were occasion m m m Id. in If the High-Priest did any thing that deserved whipping they whipped him saith Maymony and restored him to his dignity again n n n Id. in Sanhedr per. 2. And although they admitted not the King of the House of David to be a member of the Sanhedrin saith the same Author yet did the Kings judge the people and the Sanhedrin judged them if there were occasion They had thâ—se two Traditions clean contrary one to another and yet both of force and took place in their several seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King judgeth and they judge him And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King judgeth not and they judge not him o o o Sanhedr per. 2. in Gâ—mar The former was in vigour till King Jannai was convented before them and then because partiality could not be prevented they enacted the latter Of p p p Ibid. per. 7. capital penalties in which kind of matters they especially judged they had four sorts stoning burning slaying with the sword and strangling In reference to which the Targum on Ruth hath this Gloss in the first Chapter Vers. 16. q q q Targ. in Ruth â— 16. Naomi said unto her we are commanded to keep Sabbaths and Holy days so that we may not walk above two thousand cubits Ruth saith whithersoever thou goest I will go Naomi saith we are commanded not to lodge together with the heathen Ruth saith where thou lodgest I will lodge Naomi saith we are commanded to keep the six hundred and thirteen Commandments Ruth saith what thy people observe I will observe as if they were my people Naomi saith wâ— are commanded not to worship strange Gods Ruth saith thy God shall be my God Naomi saith we have four judicial deaths for offenders stoning with stones burning with fire killing with the sword and hanging on the tree Ruth saith as thou diest I will die 1. Those r r r Sanhedr ubi supr whom they burned they used thus They set them up to the knees in a Dunghil and two with a Towel about his neck pulled and strained him till he opened his mouth wide and then they poured in scalding Lead which ran down into his bowels 2. Those that were strangled they also set up to the knees in a Dunghil and two with a Towel stifled and strangled him the one pulling at the one end and the other at the other till he died 3. Those whom they slew with the Sword they did it by beheading them 4. Whom s s s Ibid. per. 6. they stoned they stoned naked first one of the witnesses threw him or pushed him that he might dash his loins against a stone if that killed him there was no more adoe if it did not the other witness took a great stone and dashed it on his breast as he lay on his back if that killed him there was an end if not all the people flang stones at him This helps us to understand what is meant by the Witnesses laying down their Garments at Saul's feet at the stoning of Stephen Act. VII 58. namely because they were to be imployed first in his stoning and they laid by their upper Garments that they might not trouble them And this illustrates that passage of our Saviour which indeed alludes to this manner of stoning Whosoever shall fall upon this stone shall be broken but on whomsoever it shall fall it will grind him to powder Matth. XXI 44. for he that was stoned was first flung upon a stone and then a stone was dashed upon him These that were stoned were also hanged there is some dispute among the Talmudists whether all were hanged that were stoned but howsoever they conclude that Blasphemers and Idolaters were and this helps us still to understand the usage of Stephen whom they condemned and stoned for blasphemy for so they made it He was first dashed upon a stone by one of the Witnesses and then a huge stone dashed upon him by the other yet died he not by either of these but recovered his knees again and died kneeling and praying all the people flinging stones at him and afterward he was hanged upon a Gibbet and that night taken down and buried for so was the Law that he should not hang upon the Tree all night Now his burial was different from the common burial of those that were Executed as Christ's was also being beg'd by Joseph of Arimathea for whereas the Sanhedrin had two burying places for Executed Malefactors one for those that were stoned and
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
the light with the other Works of the Doctor that were then reprinting thinking it pity that the World should lose many excellent Notions as they seemed to me and Expositions of hard places of Scripture that were dispersed up and down in those Notes and that at least some of his pains in the Pulpit as well as in his Study might be preserved to posterity I have transcribed them as I found them neither contracting but where the same matters that were in other Sermons were repeated or in the closes of them where the practical Improvements were somewhat large and long nor adding unless in these cases either where references were made to Texts of Scripture which I have writ out at large a thing necessary for the clearer understanding of the tenour and contexture of the discourse or where any Hebrew Greek or Latine occurred which I have translated for the benefit of Vulgar Readers Indeed in some few places I have left the Hebrew words without any interpretation as I found them not well knowing what to make of them either through mine own ignorance or the Authors mistake in his hasty writing I was sometime in a hesitation whether to leave them wholly out or to insert them as I found them writ in the MSS. The later of which I resolved to do that they might lie open to the conjecture of the more Learned and that nothing might be presented maimed but as intire as might be To give one instance in the Sermon upon Luke XI 2. not far from the end we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether or no it be a mistake of the Authors pen for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The curses against Hereticks which the Jews used to add to their Prayers Lastly in some discourses written in very short notes and with some cs I have been forced to insert words now and then to supply and make the sense compleat This I was sensible was a very nice and tender point and therefore I used not only all faithfulness and the best skill I had but diligently consulted other Notes where the same notions were more fully set down and have sometimes supplied my self from thence But otherwise I have chosen rather to leave some places imperfect than to fill up by mine own bare conjecture The Sermons of this sort are those generally that bear the antienter date but towards the later end of his life the Notes were more fully and fairly written The Doctor probably not daring then to trust to his memory so much as he had done in his younger days The Discourse upon Luke XI 2. and that upon Matth. XXVIII 19. are of this kind Which however I have used my best care and caution to copy so at least as to render the main lines of the discourses clear yet I am afraid the Reader will want many things to make them speak out the full sense and meaning of the Author Which indeed is great pity because they are of those Sermons that have some great strokes in them and the fame of them is still fresh in the memory of many now alive that heard them Preached at S. Maries in Cambridge The later of which viz. that which treats of Baptism confirmed a late Reverend and very Learned Divine of the Church of England in the Doctrine of Infant-baptism who as himself confessed was not well reconciled to it But upon the hearing those Sermons for they were two though they stand now digested into one continued Discourse sent a letter expressive of great thanks to our Author for them and acknowledged that he had settled him more in the Orthodox Doctrine than all his reading upon that subject ever before had and earnestly desired the favour of a Copy of them which was accordingly sent him from the Doctor And here is a proper place to beg the Readers excuse if he meet sometimes with gaps and breaks and passages that are not so perfect and full as it were to be wished and to beseech him to pardon many things in these Discourses as that some break off abruptly and that the style of others are so plain and homely being transcribed out of his own rough papers not polished and smoothed reviewed and embellished for the sight of the publick but intended only as his own private remembrancers when he Preached them As to the ranking and disposing them I have not been very curious only placing the Occasional Sermons first and to each I have added the place where they were delivered and the time when But to the other I have neither mentioned place nor date neither of which seeming much material But if any be desirous to know they were preached either at Ely where his dignity was or at Munden where his Parsonage most of them between the year 1660 many between 1670 and the time of his death And so his maturest and ripest thoughts and judgment At the end of the Sermon upon Matth. XXVIII 19. I have adjoyned some few notes of another Preached at Aspeden seemingly out of its due place The reason I did so was because it treated of the same subject and might as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve to make the former discourse compleat and that what was omitted in the one might be supplied from the other The MS. Sermon upon 2 Sam. XIX 29. hath neither mention of place where nor date when preached The reason I suppose was becausehe either distrusted his own thoughts or was loath to disclose them when they ran counter to the general current of Expositors And so it is exposed to the Readers view In the Sermon upon the Prophet slain by a Lion at the beginning the Author propounds several difficulties in and about this story which he might be expected to have resolved but he doth not in any of those notes that have come to my hands though probably they were assoyled by him in others but they cannot be retrieved And so we must be thankful for what we have and be contented in the want of the rest And that nothing might be wanting to render both Parts of this Book the more compleat and useful there are four distinct Tables subjoyned compiled with commendable pains and accuracy And if the preparing these and the Maps and some other things hath somewhat retarded the Publication hereof the Reader will I trust the more readily pardon it seeing it hath been only to render the whole Work the more compleat and serviceable And thus I have given some account of this Volume It needs none to commend it both the Author and the Design do sufficiently commend themselves the Author being a Person of known Worth and Learning and whose name is celebrated not only within the narrow limits of our own Country but also among Forainers who have his Works in so great value that they are now Printing them all as I hear in the Latine and in the French Tongues and the Design great and noble viz. To explain the Holy Scriptures the
they they said Let us arise up against him when they were come to Be Teri they said Do they kill the Lion between the two She-Whelps Where the Gloss writes thus David pursued them flying and he approached near to the land of the Philistins and when he came to Kubi which was between the land of Israel and the Philistins they said c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Teri is also the name of a place VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gophna Concerning the situation of this place it is doubted whether it is to be assigned to Judah or to the land of Samaria These thins certainly seem plainly to lay it to Judea Josephus saith these words concerning Titus marching with his army to Jerusalem m m m m m m Joseph de Bell. lib. 5. cap. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He passeth swiftly through the Country of Samaria unto Gophna where tarrying one day in the morning he marches forward and after some days pitches his station along the valley of thorns unto a certain Town called Gabath-Saul The Hierusalem Talmudists write thus n n n n n n Hieros Taanith fol. 69. 1. Fourscore pair of Brethren Priests married fourscore pair of Sisters Priestesses in Gophna in one night You will scarce find so many Priests in the Country of Samaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Id. Nazir fol. 56. 1. The Synagogue of the men of Gophna was in Zippor whom you will scarcely believe to be Samaritanes p p p p p p Joseph de Bell. lib. 3. cap. 4. Of the eleven Toparchies the second after Jerusalem was Toparchia Gophnitica in Pliny q q q q q q Plin. lib. 5. cap. 14. Zophanitica the Toparchy of Gophna The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gophna is derived from the Vinyards VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Valley of Rimmon r r r r r r Hieros Chagig fol. 78. 4. Seven Elders came together to intercalate the year in the Valley of Rimmon namely R. Meir R. Juda R. Jose R. Simeon R. Nehemiah R. Lazar Ben Jacob and R. Jochanan Sandelar And a little after There was a marble rock there into which every one fastned a nail therefore it is called to this day The Rock of nails IX s s s s s s Gloss. In Bab. Sanhedr fol. 11. 2. They do not bring the Sheaf of first fruits but from some place near Jerusalem But if some place near Jerusalem shall not produce those first fruits then they fetch it further off There was a time when a Sheaf was brought out of the Gardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zeriphin and the two loaves out of the Valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of En Socar X. They sometime asked R. Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What concerning the sons of the envious woman as I Sam. I. 6. he answered Ye put my head between two high mountains namely the School of Shammai and of Hillel that they may dash out my brains but I testifie concerning the family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Beth Anubai of Beth Zebuim and of the family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. of Beth-Nekiphi of Beth-Koshesh that they were the sons of the envious women and yet their posterity stood great Priests and offered at the Altar CHAP. LVI Samaria Sychem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph de Bell. lib. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Country of Samaria lies in the middle between Judea and Gallilee For it begins at a Town called Ginea lying in the great plain and ends at the Toparchy of the Acrobateni the nature of it nothing differing from Judea c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Maasar Sheni cap. 5. hal 2. Acrabata was distant from Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of a days journy Northwards Samaria under the first Temple was the name of a City under the second of a Country It s Metropolis at that time was Sychem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Tanchum fol. 17. 2. A place destined to revenges and which the Jews as it seems reproached under the name of Sychar Joh. IV. 5. from the words of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the drunken Ephramites Esa XXVIII 1. The Mountains of Gerizim and Ebal touched on it The City Samaria was at last called Sebaste and Sychem Neapolis R. Benjamin thus writes of them d d d d d d Benjam in Iâ—iner mihi p. 60. Sebaste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Samaria where still the Pallace of Ahab King of Israel is known Now that City was in a mountain and well fortified and in it were springs and well watered land and Gardens and Paradises and Vinyards and Oliveyards And two Parsae thence eight miles is Neapolis which is also Sychem in mount Ephraim And it is seated in a valley between the mountains Garizim and Ebal and in it are about an hundred Cutheans observing the Law of Moses only and they are called Samaritans and they have Priests of the seed of Aaron And a little after They sacrifice in the Temple in mount Gerizim on the day of the Passover and the feast days upon the Altar which they built upon mount Gerizim of those stones which the children of Israel set up when they passed over Jordan c. And afterwards In mount Gerizim are Fountains and Paradises but mount Ebal is dry like the stones and rocks and between them in the valley is the City Sichem Josephus speaking of Vespasian e e e e e e Joseph de Bell. lib. 4. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He turned away to Ammaus thence through the Country of Samaria and by Neapolis so called but Mabartha by the Inhabitants c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maabartha f f f f f f Hieros Avodah Zar. fol. 44 4. R. Ismael ben R. Josi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went to Neapolis The Cutheans came to him to whom he said I see that ye do not worship to that mountain but to the Idols which are under it for it is written And Jacob hid the Idols under the Grove which was near Shechem You may not improperly divide the times of Samaria under the second Temple into Heathenism namely before the building of the Temple at Garizim and after that into Samaritanism as it was distinguished from Judaism and as it was an Apostasie from it although both Religions indeed departed not an hairs bredth from deceitful superstition The Author of Juchasin does not speak amiss here g g g g g g Juchas fol. 14. 2. Then under Simeon the Just Israel went into parties Part followed Simeon the Just and Antigonus his Scholar and their School as they had learned from Ezra and the Prophets Part Sanaballat and his son in law
Heathens that is lost p p p p p p Nedarin cap. 3. hal 4. It is lawful for Publicans to swear that is an Oblation which is not that you are of the Kings retinue when you are not c. that is Publicans may deceive and that by Oath VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever ye shall bind on earth c. THESE words depend upon the former he had been speaking concerning being loosed from the office of a brother in a particular case now he speaks of the Authority and Power of the Apostles of loosing and binding any thing whatsoever seemed them good being guided in all things by the Holy Ghost We have explained the sense of this Phrase at Chap. XVI and he gives the same Authority in respect of this to all the Apostles here as he did to Peter there who were all to be partakers of the same Spirit and of the same Gifts This power was built upon that noble and most self-sufficient Foundation Joh. XVI 13. The Spirit of Truth shall lead you into all Truth There lies an Emphasis in those words Into all truth I deny that any one any where at any time was led or to be led into all Truth from the Ascension of Christ unto the worlds end beside the Apostles Every holy man certainly is led into all truth necessary to him for salvation but the Apostles were led into all truth necessary both for themselves and the whole Church because they were to deliver a rule of Faith and Manners to the whole Church throughout all Ages Hence whatsoever they should confirm in the Law was to be confirmed whatsoever they should abolish was to abolished since they were endowed as to all things with a Spirit of Infalibillity guiding them by the hand into all truth VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That if two of you shall agree upon earth c. AND these words do closely agree with those that went before There the speech was concerning the Apostles determination in all things respecting men Here concerning their Grace and Power of obtaining things from God I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two of you Hence Peter and John act joyntly together among the Jews Acts II. III. c. and they act joyntly among the Samaritans Acts VIII 14. and Paul and Barnabas among the Gentiles Acts XIII 2. This bond being broke by Barnabas the spirit is doubled as it were upon Paul II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agree together That is to obtain something from God which appears also from the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching any thing that they shall ask suppose concerning conferring the Spirit by the imposition of hands of doing this or that Miracle c. VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For where two or three are gathered together in my name there I am in the midst of them THE like do the Rabbins speak of two or three sitting in Judgment that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine presence is in the midst of them VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I forgive him until seven times THIS Question of Peter respects the words of our Saviour Ver. 15. How far shall I forgive my brother before I proceed to the Extremity What Seven times he thought that he had measured out by these words a large Charity being in a manner double to that which was prescribed by the Schools q He that is wronged ◠Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 5. say they is forbidden to be difficult to pardon for that is not the manner of the seed of Israel But when the offender implores him once and again and it appears he repents of his deed let him pardon him and whosoever is most ready to pardon is most praise worthy It is well but there lies a snake under it r r r r r r Bab. Jomah fol. 86. ◠For say they they pardon a man once that sins against another Secondly they pardon him Thirdly they pardon him Fourthly they do not pardon him c. CHAP. XIX VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came unto the coasts of Iudea beyond Iordan IF it were barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Coasts of Judea beyond Jordan by the Coasts of Judea one might understand the bounds of the Jews beyond Jordan Nor does such a construction want its parallel in Josephus for Hyrcanus saith he built a fortification the name of which was Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between Arabia and Judea beyond Jordan not far from Essebonitis a a a a a a Antiq. lib. 12. chap. 5. But see Mark here Chap. X. 1 relating the same storie with this our Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He came saith he into the coasts of Judea taking a journey from Galilee along the Country beyond Jordan VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it lawful for a man to put away his wife for every cause OF the causes ridiculous shall I call them or wicked for which they put away their wives we have spoke at Chap. V. ver 31. We will produce only one example here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Rabh went to Darsis whither as the Gloss saith he often went he made a public proclamation What woman will have me for a day Rabh Nachman when he went to Sacnezib made a public proclamation What woman will have me for a day The Gloss is Is there any woman who will be my wife while ◠tarry in this place The Question here propounded by the Pharisees was disputed in the Schools and they divided into parties concerning it as we have noted before For the School of Shammai permitted not divorces but only in the case of Adultery the School of Hillel otherwise b b b b b b See Hierof Sotah fol. 16. 2. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Because Moses for the hardness of your hearts suffered c. INterpreters ordinarily understand this of the unkindness of men towards their wives and that not illy but at first sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hardness of heart for the most part in Scripture denotes rather obduration against God than against men Examples occur every where Nor does this sense want its fitness in this place not to exclude the other but to be joyned with it here I. That God delivered that rebellious people for the hardness of their hearts to spiritual fornication that is to Idolatry sufficiently appears out of sacred Story and particularly from these words of the first Martyr Stephen Acts VII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God turne d and gave them up to worship the host of heaven c. And they seem not less given up to carnal fornication if you observe the horrid records of their Adulteries in the holy Scripture and their not less horrid allowances of divorces and polygamies in the books of the Talmudists so that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
natural generation and that God would circumcise So was the Primitive institution of Baptism As it was used originally to admit Proselites so it is used in the Gospel to admit all Nations it was used then to denote washing from moral and legal pollution now under the Gospel to denote washing from natural and is of this everlasting use As washing in the Temple was a needful introduction into it so Christ ordained this that at our entrance into his Religion we might read our natural defilements and our cleansing from them Baptism is the Epitome of what comes to us from both Adams pollution from the first and purifying from the second These great doctrines are read in these primis elementis first elements the sum whereof is that if we intend to come into the Kingdom of Christ we must be purified 2. As it reads doctrines to us so it seals the truth of the promises It is a seal of the Covenant it is as a seal to a Deed. We put our seal two ways by believing and obeying God puts his three viz. by his oath Heb. VI. 17. by the blood of his Son and by the Sacraments These Sacraments are everlasting visible seals and hence appears the reason of their continuance Circumcision is a seal Rom. IV. 11. And he received the sign of circumcision a seal of the righteousness of the Faith How was it a seal of the righteousness of the Faith Not to seal Abrahams righteousness but Gods truth and therefore it is called his Covenant It seald that righteousness that is by Faith So baptism is a seal likewise in the nature of circumcision Observe how Circumcision and the Passover answer to Baptism and the Lords Supper Circumcision Passover Seals of the Righteousness by Faith Baptism Lords Supper Of the life by Faith Now this seal being imprinted upon all in their admission to the Church 't is as much as if God should have said you coming into the administration of the Covenant here is my mark that I will perform all I promise 3. There is an obligatory end of it to engage them that are baptized on their part As a Covenant is of mutual obligation and so are seals As by circumcision a Jew was made debtor to the Law Gal. V. 3. I testifie to every man that is circumcised that he is a debtor to the whole Law So Baptism makes him that receives it debtor to the Gospel See the Text for this and vers 20. Teaching them to observe all things that I have commanded you It brings into the bond of the Covenant a man now becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of the Covenant Now the equity of this obligation lies in two things First in Christs institution It is equal that he lay obligation on all that come to serve him And secondly in the equity of the things themselves that are required 4. There is a privilegial end of Baptism It brings into the number of the owned people It badged out some to escape the wrath to come Matth. III. 7. When he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of Vipers who hath warned you to flee from the wrath to come God makes a plain difference betwixt the Church and Pagans There are promises providences to this which belong not to them Now this rite gives admission into that Society It makes Disciples so the Text speaks by this they are admitted into the atrium of the Temple into the Court of the Church and stand no longer without among the strangers As the Sichemites by circumcision came into Jacobs family and came under his Promises and Providences Baptism brings the baptised person into the condition of Ruth puts us under the wings of the Almighty II. Ruth 12. Having spoken something to the Apostles Commission and Work and particularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations baptizing them observed how Baptism introduces into the School of Christ and upon this considered the nature of Baptism viz. that it is Doctrinal Sigillative Obligatory Privilegial I shall now make some Application on that and then proceed to the Form prescribed to be used in Baptism In the Name of the Father and of the Son c. Look back then in your thoughts upon the ends named and Observe hence I. The durableness of the Sacraments because these ends are durable Things of Divine Institution are as durable as their ends Both Sacraments now a days are at indifference nay some assert them needless As God complained of old that men made his Law a common thing so he may now take up the same complaint of his Sacraments And the reason is because men know not the nature of them But they rose with the Gospel and they must live with it because of such affinity betwixt them They hold forth the same doctrines with the Gospel and they are seals of the same promises As Circumcision and the Passover dured that Oeconomy so these Sacraments Baptism and the Lords Supper must indure as long as the Oeconomy of the Gospel and unless there be no Gospel or a new Gospel they must continue 1 Cor. XI 25. This Cup is the New Testament in my blood The New Testament in Christs blood must last with the New Testament And observe God would not lay by Circumcision and the Passover without other rites were brought in in their stead and one in the place of the other Baptism in the place of Circumcision the Lords Supper in the place of the Passover Let Anabaptists cavil and contend against this assertion as much as they will it is yet most true Christ laid down those and took up these and so one takes beginning at the end of the other as the two Testaments do and both like Cherubs wings reach from one side of the House of God to the other and meet in the middle Joshua's pillars in the water of Jordan and at Gilgal where the children of Israel ate the Passover must indure because the ends wherefore they were set up were to indure IV V Chapters of Joshua And so must the two Sacraments these monuments indure also because their ends indure viz. To seal Gods truth and our homage Learn O ye Candidates for the Ministry the perpetuity of Sacraments they are not for a moment they are not arbitrary It is sad to see what authority men take over the Sacraments Some Congregations have had none these fourteen years and what think these men of the Sacraments What light businesses indeed are they if men may thus dispose of them I wish God avenge not the quarrel of the seals of the Covenant And as he punished the Jews for suffering his Temple to lie waste I Hag. 9. so we may fear his punishments may light upon us for suffering his Sacraments to lie waste II. Hence we infer the lawfulness of admitting Infants to Baptism Look back to the three things last spoken of concerning the Sacraments that they
killed by a Lion V. That this poor man should suffer so severely for violating but one command of God Eat not and Jeroboam should escape so secure that had violated the greatest command in the two Tables Thou shalt have none other Gods but me and Thou shalt not make unto thy self any graven Image This poor man is induced to sin by another and that by ignorance and he speeds so sore and Jeroboam induceth all Israel to sin and that wilfully and yet he is Jovial and feels and fears no dangers VI. It is something obscure what this old Prophet of Bethel was a true Prophet or a false a good or a bad If a true Prophet why did he lie to him If a false how could he foretel him of his end He was a true Prophet and this poor good man knew that he was a true Prophet and the lie that he told was not with intention of any hurt to him but an officious lie to perswade him to go home with him He desired to have the company of this good man and to give him some entertainment at his house He sees no arguments will perswade him therefore he minteth that lie that an Angel had spoken to him and commanded him to bring him back and so is the poor man deceived and undone In this story of his fatal end we may first consider a little upon the instrument of his death a Lion and then concerning his death and fate it self I. A Lion met him and slew him How much praise have you in Scripture of the Land I. of Canaan that it was the pleasant Land the glory of all Lands Ezek. XX. 15. The Land flowing with milk and honey in multiudes of places A Land upon which the eye of the Lord was from one end of the year to the other A Land of Vineyards and Olive-yards c. And yet how sadly and dangerously was that Land infested with ravenous cruel wild beasts Where almost might a man be safe Samson walking by the vineyard of Timnah a Lion sets upon him and had served him as this Lion served this poor man if he had not met with his match and Samson had been too hard for him And a Lion and a Bear ravin upon Davids flock and had rob'd him of a Lamb and Kid had not he also been too strong for them But every one was not so As Jacob doubted concerning Joseph Certainly an evil beast hath devoured him undoubtedly my son Joseph is so dead What a sad havock was it when about this very place Bethel where the Lion destroys this Peophet two she-Bears at one clap tear in pieces two and forty Children And that passage is very remarkable in the story concerning the battel betwixt Davids men and Absaloms in the wood of Ephraim 2 Sam. XVIII 8. The battel was scattered over the face of all the Country and the wood devoured more people that day than the sword devoured The wood devoured How Why the Lions and Bears and ravenous beasts that were in the wood they pickt the men up as they were scattered up and down and made a greater slaughter than the sword It is something obscure that which is said Deut. VII 22. The Lord thy God will put out these Nations before thee by little and little thou mayst not consume them at once lest the beasts of the field increase upon thee And among other things that might be inquired upon it this might be one why God did not drive out the wild beasts out of the Land as well as he drove the Canaanites out And the answer might be various I. That he might shew that there is no absolute quiet and happiness and security to be expected here Canaan the choice Country upon Earth the only paradise on this side Heaven and yet even Canaan is not without its inconvenience and molestation There were Gardens and Orchards and Vine-yards and Olive-yards but it may be a Lion or Bear lurking in them there was all pleasure and plenty but there were wild and ravenous beasts ranging abroad that one could never say I will walk without danger So would God teach them that it was not their earthly Canaan that they were to look after but they must look higher if they would look for rest and quiet and secure habitation A man sat under his Vine or under his Fig-tree it may be on a suddain a wild beast rusheth upon him and he scapes narrowly if he scape devouring A man is binding sheaves in the field or a woman gleaning and suddainly a Lion or Bear is at their back that there is but a span betwixt them and death if there proved so much This was a very evincing lesson that absolute quiet and safety was not to be had there for all the bravery of the Land but that they must look for another Land of promise if they would be perfectly safe quiet and free from danger II. These wild and ravenous beasts in the Land were as it were a rod or scourge ready in the hand of God to whip transgressors withal as he saw cause as he did this poor transgressor in the Text. And he reckons them among the Plagues and punishments that he used to avenge himself by upon the rebellious Ezek. XIV 15. If I cause noisom beasts to pass through the Land and they spoil it so that it be desolate that no man may pass through because of the noisom beasts And vers 21. How much more when I send my four sore iudgments upon Jerusalem the sword and the famine and the noisom beast and the pestilence You have some emblem of a man persecuted with noisom beasts Amos V. 19. A man flees from a Lion and a Bear meets him and he gets home and leans his head upon the wall and a Serpent bites him And you have a real example of it 2 King XVII 25. They feared not the Lord therefore the Lord sent Lions among them which slew some of them And God doth give this as a promise of a singular blessing Levit. XXVI 6. I will give peace in the land and ye shall lie down and none shall make you afraid and I will rid evil beasts out of the land And how can we choose but remember the mercy of God to this our Land in this particular That no such ravenous dangerous beasts do range in our Nation if men themselves would not be Wolves and Bears and Lions one to another A man may take his journey and never fear being set upon by any wild beast No father sending out his son needs to fear any evil beast devouring him and no mother hath cause to weep with the women of Bethel for their children torn in pieces by he or she-Bears God hath so blessed our Land that such dangers are least feared of us We see no Lions or bears unless it be under grates and bars It is to be bemoaned with tears that we are such Lions and Bears and brute beasts one to another
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
called Gods as Alexander Caligula Sejanus It is said of Antichrist 2 Thess. II. 4. That he opposeth and exalteth himself against all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God Are not thousands as proud in heart as the Devil himself as much as they can be and delight in it 2. In hatred and cruelty One would not believe that Man could be so cruel to Man but that we have the experience of it and this truth in the Text tells us the reason of it because they are of the Wicked one Men are more cruel than Beasts Beasts have been tamed but Man cannot Jam. III. 7. Every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed by mankind But only mankind it self is untameable Such an Example was He that wished That all Rome had but one head that he might cut it off at once Nay he in the story of China went further who actually slew six hundred thousand innocent persons 3. Do not some hate the ways of God as the Devil doth I hate Michaiah saith Ahab There were some that spake evil of the Christians only because they ran not into the same excess of riot with themselves 4. And so we may say of Lying There are Children of falshood among us To conclude all with some Uses from this Discourse I. The consideration of this may draw tears to think of the corruption of our nature so far degenerate from its excellency and end II. It may make us moum to consider what we carry within us if God leave us III. Not to think so little of Pride Envy Lying as most do For these sins are the nearest resemblances of the Devil IV. How great a work is Renovation For men to be made partakers of the Devine Nature 2 Pet. I. 4. who had so much before pertaken of the Devils V. We had need to pray that God would keep us from such mischief A SERMON PREACHED upon GENESIS IV. 15. And the Lord set a mark upon Cain Lest any finding him should kill him WE have seen Cain's sin here we see his strange reward Cain slew his Brother God will not have Cain slain How is this agreeable to that Chap. IX 6. Whoso sheddeth mans blood by man shall his blood be shed How strange this Providence Abel might have done good if he had lived Cain not yet behold this contrary Providence Abel dyes and Cain lives What would Cain wish more than this to live and be secure What would some give for such a Patent If he live What Murthers more may he commit What a discouragement may he be to Righteousness How may the eye of humane reason stand amazed at this providence We may take up that of Jeremiah Chap. XII 1. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgments Wherefore doth the way of the wicked prosper And the words of Habbakkuk Chap. I. 3 4. Why dost thou shew me iniquity and cause me to behold grievance For spoiling and violence are before me and there are that raise up strife and contention Therefore the Law is slacked and judgment doth never go forth for the wicked doth compass about the righteousness therefore wrong judgment proceedeth And Shall not the Judg of all the world do right Yet what Righteousness seems in this We may satisfie our selves concerning this by these considerations I. Abel was happier dying than Cain living Balaam was a parallel of Cain justfying this Numb XXIII 10. Let me dye the death of the righteous and let my last end be like his II. The Righteousness of Gods providences is not to be judged of only according to outward appearance Gods judgments are a great deep and the footsteps of them are not known III. The greatest seeming earthly prosperity may be the greatest punishment In the words we observe this That God reserved Cain to long life But how he managed it is scrupulous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he set a mark upon him Rab. Solomon saith it was a letter in his forehead Some say it was a Horn some a trembling that all might know him for a fratricide for a wretch that murthered his Brother But this one would think rather was the way to get him killed For how could all that met him know Gods mind by this mark whatever it was namely That God would not have him killed Therefore Aben Ezra understands it that God gave him a sign till he believed it viz. That God would preserve his life And so it may best be construed That God set him a sign lest c. In the fourteenth Verse Cain says Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a Vagabond in the earth and it shall come to pass that every one that findeth me shall slay me It is questioned here whether Cain begs death or declines it If he begs it God denies him if he declines it he hath his desire with a Curse Hence we gather this Doctrine That Gods letting men go on uninterrupted in their sins is the greatest punishment they can have here Doubtless Cain was loaden with punishment Suppose a Council were called what to do with Cain You would say Cut him off Gods wisdom and justice saith Let him live Long life and prosperity in it self a blessing but here a prison a curse a poison that kills with delight Consider Cain's temper and then consider him banished from the Church and from the memorials of his duty that Gods constant service would give him turned loose to his lusts and the councils of his own heart the longer he lives in this condition t is not the better but the worse for him See vers 24. Cain was avenged sevenfold It was a sore judgment when God said My Spirit shall not always strive with Man Gen. VI. 3. I will trouble them no more Hos. IV. 14. I will not punish your Daughters when they commit Whoredom It is a great question Whether is worse to be cut off in sin or to be not interrupted in it A hard choise as David's was when he said I am in a great strait For the clearing of this observe these two things I. That sometimes the long-suffering of God to the wicked is not the goodness of God to them See 1 Pet. III. 20. Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water Compared with Gen. VI. 3. My spirit shall not always strive with Man God spared the Canaanites that their measure might be full Fulfil ye the measure of your Fathers saith Christ to the Jews Matth. XXIII 32. And Psal LXXIII 4. There are no bands in their death but their
by considering what is the proper end and aim of mens living Friend wherefore camest thou hither Why did God bring thee into the world and why dost thou live A question very pertinent and very considerable For the greatest number of Men and Women in the world go out of the world before they know or consider why they came in Much like Ahimaaz 2 Sam. XVIII 29. That entreats Joab to let him run to David and runs hard and when he comes to David to his journeyes end all that he can relate is When Joab sent thy Servant I saw a great tumult but I cannot tell what it was God brings men into the world to run their race they see a great bustle in the world and they keep a great stir themselves and when they come to their journeyes end they cannot give account what the business was for which they came into the world What do you think he thought he came into the world for that when he dyed commanded this to be written on his Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I have eaten much and drunken much and done much mischief in my time and now here I lye Who among thousands in his life or indeed in his thoughts owns the proper end of living The Apostle tells us what it is Act. XVII 26 27. God hath made all Nations of men c. That they should seek the Lord if haply they might feel after him c. And the same Apostle 2 Cor. V. 15. They which live should not live to themselves but to him by whom they live The Schools do very truly tell us that God created reasonable creatures Men and Angels that they might serve God and partake of God which unreasonable creatures cannot do So that here is the proper answer to the question Why do we live And the proper end of our living to serve God by whom we live and to get interest in him and participation of him to live to God here that we may live with him and enjoy him hereafter And by this are we to judge of the blessing of a long life and not by any earthly thing or occurrence in our lives Long life is not therefore a blessing to any because he lives long in peace and prosperity because he gets much wealth much credit experience wisdom in so long a time but because he hath got much interest in God and done much service to God That of Solomon must be understood prudently and we must be sure to take his right meaning in it Eccles. III. 4. Better than either living or dead is he that hath not yet been Is this absolutely true No but only relatively viz. relating to earthly miseries For the missing of these he scapes best that never was and never saw the evil done under the Sun But as to the thing it self absolutely considered that paradox that is sometimes maintained in dispute in the Schools is true in some kind and degree Praestat esse miserum quam non esse It is better to be miserable than not to be at all He that never was nor never shall be he that never lived nor never shall live shall never praise God never see the works of God never enjoy God and that is worse than induring the miseries that Men meet withal upon Earth This is the proper end of life and the blessing of life viz. to praise serve enjoy God And by this we must state the blessing of a long life viz. as allowing more time and space to accomplish and perfect those ends And upon the aim at these ends it is that the Saints of God have begged of God for long life Psal. XXXIX ult That I may recover strength and be fitter for my duty and thy work and fitter for thee when thou callest Psal. LXXI 18. Now also when I am old forsake me not until I have shewed thy strength unto this generation and thy power to every one that is to come Esai XXXVIII 19. The living the living he shall praise Thee as I do this day This was the end and blessing of prolonging Ezekiah's life that he was still alive to praise God And this is the work of those whose lives are preserved and prolonged To prove the blessing of prolonging life let me first appeal to any here Man or Woman art thou prepared to dye if God should call at this very instant If God send a messenger to bid thee set thy house in order for thou shalt die couldst thou take it better than Ezekiah did Dost thou not desire that God would spare and yet give some more respite some longer time some more space added to thy life And why Thou darest not say that I may enjoy the world take my pleasure gather wealth live in earthly delights yet longer Why then O! that I may be better fitted for Heaven that I may have more repentance a better composure of heart a better stock good works and provision for Eternity This by thy confession is the blessing and a choice blessing of a long life that a man may do God the more service serve his generation the more stock himself the more fully with grace for glory Herein then properly is the blessing of prolonged life that men have time to do for God and their Souls to lay up good store for Heaven and Eternity to stock up the comforts of a good Conscience and store of grace which in old age makes them fresh and flourishing and does as it were revive them and make them young again And now Brethren let my Exhortation be to you that are aged and gone far in years to consider seriously with your selves whether your prolonged time hath been made a blessing to you by your improvement or not Let me be a Monitor this day to all gray heads here to remember their age God hath prolonged your time some to fifty sixty seventy years some to more What blessing hath this prolonging been to you And to youth that desire long life my Exhortation to them is to set in a good course betime that God may delight to prolong their life and that the lengthning of their life may be a Blessing A DISCOURSE UPON THE FOURTH ARTICLE OF THE Apostolic Creed He descended into Hell THE ground of this Article of the Creed is in Act. II. 27. Thou wilt not leave my soul in Hell The reason of its insertion we shall see afterwards An Article obscure and that hath bred many disputes and the rendring of it so in English some offences For it seemeth harsh that Christs soul descended into Hell which in our English Language speaketh most plainly and usually The place of the damned a place very improper to look for the soul of Christ in when departed out of his body He and his betrayer Judas to meet in the same place He that had by death purchased Heaven for others himself after death to descend into Hell Not an Article in our Christian Faith hath more
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.