An handfull of gleanings out of the Book of Exodus probable solution of some of the mainest scruples, and explanation of the hardest places of that Booke ... / by John Lightfoot ...
Lightfoot, John, 1602-1675.
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An handfull of gleanings out of the Book of Exodus probable solution of some of the mainest scruples, and explanation of the hardest places of that Booke ... / by John Lightfoot ...
Lightfoot, John, 1602-1675.
[4], 58 p.
Printed by R. Cotes for Andrew Crooke, and are to be sold at his shop ...,
London :
1643.
Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.
eng
Bible. -- O.T. -- Exodus -- Commentaries.
A48433 R21590 (Wing L2055). civilwar no An handfull of gleanings out of the Book of Exodus. Probable solution of some of the mainest scruples, and explanation of the hardest places Lightfoot, John 1643 24879 100 70 0 0 0 0 68 D The rate of 68 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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AN
HANDFVLL
OF
GLEANINGS
out
of
the
BOOK
OF
EXODUS
.
Probable
solution
of
some
of
the
mainest
scruples
,
and
explanation
of
the
hardest
places
of
that
BOOKE
.
Scarcely
given
by
any
heretofore
.
By
JOHN
LIGHTFOOT
,
Staffordiensis
,
Minister
of
the
Gospel
at
St.
Bartholmew
Exchange
,
London
.
LONDON
,
Printed
by
R.
Cotes
,
for
Andrew
Crooke
,
and
are
to
be
sold
at
his
shop
at
the
signe
of
the
Greene
Dragon
in
Pauls
Church-yard
.
1643.
TO
My
Deare
,
Loving
,
and
deservedly
esteemed
Friends
,
the
Inhabitants
of
Bartholmew
Exchange
,
LONDON
,
Truth
and
Peace
,
Grace
and
Glory
.
I
Must
ever
mention
both
in
private
to
God
,
and
in
publike
to
the
world
,
the
love
and
favour
which
J
have
received
from
your
Congregation
,
how
when
J
was
unknowne
,
ye
owned
me
,
when
a
stranger
,
ye
tooke
me
in
,
when
exiled
from
mine
owne
,
ye
made
me
yours
;
and
that
not
onely
with
extraordinary
readinesse
,
when
we
first
did
meet
,
but
with
constant
and
continued
tendernesse
since
our
meeting
:
I
shall
ever
strive
to
the
utmost
of
my
desires
,
and
indevours
,
to
make
acknowledgement
of
such
receipts
,
and
what
J
shall
faile
of
in
those
,
to
make
them
up
in
prayers
,
and
thankes
.
This
present
mite
that
is
tendered
to
you
,
accept
as
pledge
and
earnes●
of
all
these
,
the
value
of
it
is
.
as
small
as
the
volume
;
but
what
it
wants
of
worth
and
Learning
,
conceive
to
be
supplyed
with
observance
and
gratitude
.
The
multitude
of
Expositions
upon
this
Booke
of
Exodus
,
hath
made
this
of
mine
so
very
little
;
for
to
set
downe
what
they
had
done
before
,
were
an
idle
labour
,
and
to
finde
out
something
that
they
had
not
set
downe
,
was
a
labour
as
difficult
;
what
I
have
done
here
in
this
kinde
,
J
referre
to
the
Reader
;
although
J
my selfe
be
setled
and
satisfyed
in
the
most
of
them
,
yet
shall
J
not
put
them
upon
the
beleefe
of
any
,
further
than
their
due
examination
,
and
strength
of
reason
shall
make
their
way
.
From
my
House
in
the
upper
end
of
Moore-Lane
.
Novemb.
28.
1643.
Yours
,
ever
ready
to
observe
and
serve
you
in
the
Lord
,
J.
L.
AN
HANDFVLL
OF
GLEANINGS
out
of
the
BOOK
OF
EXODUS
.
SECT.
I.
Israel
afflicted
in
Aegypt
about
120.
yeares
.
FROM
the
giving
of
the
promise
to
Abraham
,
Gen.
12.
to
the
deliverance
out
of
Aegypt
,
and
the
giving
of
the
Law
,
were
430
yeares
,
Exod.
12.
40.
Gal.
●
.
17.
This
summe
of
yeares
divided
it selfe
into
two
equall
parts
,
for
halfe
of
it
was
spent
before
their
going
into
Aegypt
,
and
halfe
of
it
in
their
being
there
.
Two
hundred
and
fifteene
yeares
were
taken
up
before
they
went
into
Aegypt
,
thus
:
From
the
promise
given
to
Abraham
,
to
the
birth
of
Isaac
,
five
and
twenty
yeares
;
compare
Gen.
12.
4.
with
Gen.
21.
5.
From
the
birth
of
Is●ac
to
the
birth
of
Jacob
,
three●core
,
Gen.
25.
26.
from
thence
to
their
going
downe
into
Aegypt
a
hundred
and
thirty
,
Gen.
27.
9.
The
other
two
hundred
and
fifteene
yeares
they
spent
in
Aegypt
,
namely
ninety
foure
,
before
the
death
of
Levi
the
longe●liver
of
all
the
twelve
Tribes
,
and
a
hundred
twenty
one
betwixt
his
death
and
their
deliverance
.
For
Levi
and
Joseph
were
both
borne
in
the
seven
yeares
of
Jacobs
second
apprentiship
,
Gen.
29
&
30.
Levi
in
the
fourth
,
and
Joseph
in
the
seventh
,
so
that
there
were
three
yeares
betweene
them
:
Now
Joseph
when
his
Father
and
brethre●
came
downe
into
Aegypt
,
was
nine
and
thirty
yeares
old
.
Compare
Gen.
41.
46.
51.
and
45.
6.
And
then
was
Levi
forty
three
.
And
Levi
lived
an
hundred
thirty
and
seven
yeares
,
Exod●
6.
16.
out
of
which
those
forty
three
being
deducted
which
he
had
spent
before
their
comming
downe
into
Aegypt
,
it
appeareth
they
were
in
Aegypt
ninety
foure
yeares
before
his
death
:
And
those
ninety
foure
being
deducted
out
of
the
two
hundred
and
fifteene
,
which
they
spent
in
that
land
,
it
appeareth
also
that
a
hundred
twenty
one
yeares
passed
betwix●
his
death
and
their
delivery
,
and
till
his
death
they
felt
no
●ffliction
,
Ex●d.
1.
6
,
7
,
8.
SECT.
II.
The
88.
&
89.
Psalmes
,
penned
in
the
time
of
this
affliction
.
THese
two
Psalmes
,
are
the
oldest
peeces
of
writing
that
the
World
hath
to
shew
,
for
they
were
penned
many
yeeres
before
the
birth
of
Moses
,
by
two
men
that
felt
and
groaned
under
this
bondage
and
affliction
of
Aegypt
,
Heman
and
Ethan
,
two
Sonnes
of
Zerah
,
1
Chron.
2.
6.
In
Psalme
88.
Heman
deploreth
the
distresse
and
misery
of
Israel
in
Egypt
in
most
passionate
measures
;
and
therefore
titles
his
Elegie
,
Gnal
Mahalath
Leannoth
,
concerning
sicknesse
by
affliction
,
and
accordingly
he
and
his
brethren
are
called
the
Sonnes
of
Mahol
,
1
King.
4.
31.
In
Psal.
89.
Ethan
from
the
promise
,
Gen.
15.
sings
joyfully
their
deliverance
,
that
the
raging
of
the
Red
Sea
should
be
ruled
,
vers.
9.
and
Rahab
or
Aegypt
should
be
broken
in
pieces
,
vers.
10.
and
that
the
people
should
heare
the
joyfull
sound
of
the
Law
,
vers.
15.
Object
.
But
David
is
named
frequently
in
the
Psalme
,
who
was
not
borne
of
many
hundreds
of
yeeres
after
Ethan
was
dead
.
Answ.
1.
This
might
be
done
Proplietically
,
as
Samuel
is
thought
to
be
named
by
Mosos
,
Psal.
99.
6.
for
thae
Psalme
according
to
a
rule
of
the
Hebrews
,
is
h●ld
to
have
beene
made
by
him
.
2.
It
will
be
found
in
Scripture
,
that
when
some
holy
men
indued
with
the
Spirit
of
God
,
have
left
pieces
of
writings
behind
them
,
indited
by
the
Spirit
,
others
that
have
lived
in
after
times
,
indued
with
the
same
gift
of
Prophecy
,
have
taken
those
ancient
pieces
in
hand
,
and
have
flourished
upon
them
,
●s
present
,
past
,
or
future
occasions
did
require
.
To
this
purpose
,
compare
Psal.
18.
&
1
Sam.
22.
Obadiah
,
&
Jer.
49.
14.
&
1
Chron.
16.
&
Psal.
96.
&
105.
&
2
Pet.
2.
and
the
Epistle
of
Saint
Jude
.
So
this
piece
of
Ethan
being
of
incomparable
antiquity
,
and
singing
of
the
delivery
from
Aegypt
,
in
after
times
,
that
it
might
be
made
fit
to
be
sung
in
the
Temple
,
it
is
taken
in
hand
by
some
divine
Pen-man
,
and
that
ground
worke
of
his
,
is
wrought
upon
,
and
his
Song
set
to
an
higher
key
;
namely
,
that
whereas
he
treated
onely
of
the
bodily
deliverance
from
Aegypt
,
it
is
wound
up
so
high
as
to
reach
the
Spirituall
delivery
by
Christ
,
and
therefore
David
is
so
often
named
from
whence
he
should
come
.
SECT.
III.
The
words
of
the
Hebrew
Midwives
not
a●lye
,
but
a
glorious
consession
of
their
faith
.
THEY
were
Hebrew
Midwives
,
but
Aegyptian
Women
.
For
Pharaoh
that
in
an
ungodly
Councell
had
devised
and
concluded
upon
all
wayes
,
whereby
to
keepe
the
Israelites
under
,
would
not
in
such
a
designe
as
this
,
use
Israelitish
women
,
who
he
knew
were
parties
in
the
cause
against
him
;
but
he
intrusteth
it
with
women
of
his
owne
Nation
.
They
are
named
for
their
honour
,
as
Mark
.
14.
9.
that
wheresoever
the
Gospel
or
the
Doctrine
of
Salvation
should
be
Preached
,
this
faith
and
fact
of
theirs
should
be
published
in
memoriall
of
them
.
The
Midwives
said
unto
Pharaoh
,
Because
the
Hebrew
women
are
not
as
the
Aegyptian
women
,
for
they
are
lively
,
&c.
These
words
of
theirs
proceeded
from
the
same
faith
,
from
whence
had
proceeded
their
work
of
charity
,
the
childrens
preservation
.
And
so
farre
are
they
from
being
a
lye
,
that
they
are
so
glorious
a
confession
of
their
faith
in
God
,
that
we
finde
not
many
that
have
gone
beyond
it
.
And
the
things
they
spake
of
,
so
farre
from
false
,
that
they
were
most
admirably
and
miraculously
true
and
really
done
.
They
saw
in
very
deede
the
immediate
hand
and
helpe
of
God
,
plainely
and
really
shewed
to
the
Hebrew
women
in
their
labour
,
and
that
whereas
other
women
naturally
in
that
case
are
weake
,
fainting
,
and
long
in
paine
,
these
were
strong
,
lively
,
and
soone
delivered
.
For
as
the
strength
of
the
promise
shewed
it selfe
in
the
Males
of
Israel
,
in
that
,
the
more
they
were
pressed
under
servitude
,
&
afflicted
,
the
more
were
they
able
for
generation
,
vers.
2.
Act.
7.
17.
So
did
the
strength
of
the
promise
shew
it selfe
upon
the
women
,
in
that
they
were
delivered
of
their
children
with
a
supernaturall
and
extraordinary
ease
and
quicknesse
:
Therefore
the
Midwives
boldly
stand
out
to
Pharaoh
,
to
the
venture
of
a
Martyrdome
,
and
plainely
tell
him
,
that
since
they
were
not
in
travell
as
other
women
,
but
lively
,
and
strong
,
and
had
soone
done
,
it
could
bee
nothing
but
the
immediate
hand
of
God
with
them
,
which
hand
they
are
resolved
they
will
not
oppose
for
all
his
command
,
lest
they
should
be
found
to
fight
against
God
.
For
this
confession
so
resolutely
and
gloriously
made
before
Pharaoh
,
and
for
their
fact
answerable
;
God
made
them
houses
,
because
they
feared
him
,
vers.
21.
that
is
,
married
them
into
the
Congregation
of
Israel
,
and
built
up
Israelitish
Families
by
them
.
SECT.
IV.
Moses
his
birth
,
supernaturall
.
Exod.
2.
2.
MOSES
was
borne
when
his
mother
by
the
course
of
nature
was
past
child-bearing
:
For
if
Levi
begat
Jochebed
at
an
hundred
yeeres
old
,
which
is
hardly
to
be
conceived
,
as
Gen.
17.
17.
yet
is
Jochebed
within
two
of
fourescore
when
she
bare
Moses
.
But
it
was
more
then
probable
that
she
was
borne
long
before
Levi
was
an
hundred
,
unlesse
we
will
have
Levi
to
be
above
halfe
a
hundred
yeares
childlesse
,
betwlxt
the
birth
of
Merari
and
Jochebed
:
And
thus
the
birth
of
Moses
was
one
degree
more
miraculous
,
then
the
miraculous
and
supernaturall
birth
of
the
other
children
of
the
Hebrew
Women
,
and
so
was
his
brother
Aarons
not
much
lesse
wondrous
.
Shee
then
having
a
goodly
childe
,
at
so
great
an
age
,
saw
the
speciall
hand
of
God
in
it
,
and
therefore
labours
his
preservation
against
Pharaohs
decree
:
for
by
Faith
she
knew
he
would
be
preserved
for
some
speciall
instrument
of
Gods
glory
,
but
the
manner
of
his
preservation
she
knew
not
yet
.
SECT.
V.
Our
Saviours
allegation
of
Exod.
3.
6.
in
Luk.
20.
37.
cleared
.
MOSES
in
Midian
,
under
the
retirednesse
of
a
Pastorall
life
,
giveth
himselfe
unto
contemplation
of
divine
things
;
in
one
of
those
raptures
,
God
himselfe
appeareth
visibly
to
him
in
deed
;
and
that
in
a
flaming
fire
,
now
he
is
about
to
performe
the
promise
,
as
he
appreared
to
Abraham
when
he
made
it
?
and
it
came
to
passe
,
when
the
Sunne
went
downe
,
and
it
was
darke
,
behold
a
smoaking
furnace
,
and
a
burning
Lampe
that
passed
betweene
those
peeces
.
In
the
same
day
the
Lord
made
a
Covenant
with
Abraham
,
Gen.
15.
17
,
18.
The
words
which
Christ
here
useth
to
Moses
in
the
bush
,
he
urgeth
againe
to
the
Jewes
,
whereby
to
evince
the
Resurrection
,
Luk.
20.
37.
And
that
the
dead
are
raised
,
even
Moses
shewed
at
the
bush
,
when
he
calleth
the
Lord
,
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
,
for
he
is
not
a
God
of
the
dead
,
but
of
the
living
:
which
words
indeed
doe
inferre
the
resurrection
as
they
lie
in
themselves
,
but
farre
more
clearely
,
if
they
be
laid
to
,
and
compared
with
the
Jewes
owne
doctrine
and
position
.
Rabbi
Simeon
Ben
Jo●hai
saith
,
the
holy
blessed
God
nameth
not
his
name
on
the
righteous
in
their
life
,
but
after
their
death
,
as
it
is
said
,
to
the
Saints
that
are
in
the
earth
,
Psal.
16.
3.
When
are
they
Saints
?
when
they
are
laid
in
the
earth
:
For
all
the
dayes
that
they
live
,
the
holy
blessed
God
joyneth
not
his
name
to
them
:
And
why
?
because
the
holy
blessed
God
trusteth
them
,
not
that
evill
affections
will
not
make
them
to
erre
;
but
when
they
be
dead
,
the
holy
blessed
God
nameth
his
name
upon
them
:
But
behold
we
find
that
he
nameth
his
name
on
Isaack
the
righteous
whilst
he
liveth
,
for
so
he
saith
to
Iacob
,
I
am
the
Lord
God
of
Abraham
thy
father
,
and
the
God
of
Isaac
.
Rabbi
Barachiah
,
and
our
Doctors
:
our
Doctors
say
,
He
saw
his
dust
,
as
it
was
gathered
upon
the
Altar
,
and
Rabbi
Barachiah
saith
,
since
he
was
blind
of
his
eyes
,
he
is
reputed
as
dead
,
because
he
was
shut
up
in
the
midst
of
the
house
.
Rabbi
Tanch
.
in
Gen.
28.
Rabbi
Menahem
in
Exod.
3.
SECT.
VI
.
The
power
of
Miracles
,
Habbak
.
3.
2.
&
Acts
19.
2.
explained
.
THe
gift
of
Prophecie
or
Foretelling
things
to
come
had
beene
in
the
Church
since
the
fall
of
Adam
,
and
now
are
Miracles
added
because
of
unbeliefe
:
For
observe
that
when
Moses
saith
,
Behold
they
will
not
beleeve
,
the
Lord
immediatly
answer
,
What
is
that
in
thine
hand
?
This
double
facultie
being
given
here
to
Moses
the
first
Prophet
of
the
Church
of
Israel
,
it
also
descended
to
a
succession
of
Prophets
in
that
Congregation
from
time
to
time
.
But
with
this
excellent
gift
it
was
also
given
Moses
himselfe
to
know
,
and
so
likewise
them
that
did
succeed
,
that
they
had
this
double
power
not
from
themselves
,
but
from
another
:
Moses
his
stammering
tongue
taught
himselfe
and
them
so
much
for
Prophecie
,
and
his
leprous
hand
taught
so
much
for
Miracles
.
This
succession
of
Prophets
began
from
Samuel
and
ended
in
the
death
of
Christ
,
Acts
3.
24.
Not
that
there
were
not
Prophets
betwixt
Moses
and
Samuel
,
but
because
they
were
not
expressed
by
name
,
as
also
because
vision
in
that
space
of
time
was
exceeding
rare
,
1
Sam.
3.
1.
Now
from
the
beginning
of
the
rule
of
Samuel
to
the
beginning
of
the
captivitie
in
Babel
,
were
foure
hundred
and
ninetie
yeares
;
and
from
the
end
of
that
captivitie
to
the
end
of
Christs
life
upon
earth
,
were
foure
hundred
and
ninetie
yeares
more
.
The
seventie
yeares
of
captivitie
betweene
,
which
were
the
seventh
part
of
either
of
these
two
Numbers
,
that
lay
on
either
side
;
are
called
by
Habbakkuk
,
The
middest
of
yeares
,
namely
from
the
beginning
of
Prophecie
in
Samuel
to
the
sealing
of
Prophecy
in
the
death
of
Christ
.
Revive
thy
worke
in
the
midst
of
the
yeares
,
in
the
midst
of
the
yeares
make
knowne
.
Then
was
it
justly
to
be
feared
that
the
spirit
of
Prophecy
would
quite
have
ceased
from
Israel
when
they
were
captived
among
the
Heathen
.
This
made
the
Prophet
to
pray
so
earnestly
,
that
God
would
preserve
alive
,
or
revive
his
worke
of
Miracles
in
the
middest
of
yeares
,
and
in
those
times
of
captivitie
,
that
he
would
make
knowne
things
to
come
by
that
gift
of
Prophecy
.
And
he
was
heard
in
what
he
prayed
for
,
and
his
supplication
tooke
effect
,
in
the
most
propheticke
and
powerfull
Spirit
of
Daniel
.
The
Jewes
had
an
old
maxime
,
that
after
the
death
of
Zacharie
,
Malachi
and
those
last
Prophets
,
the
Spirit
of
God
departed
from
Israel
and
went
up
.
So
that
from
thence
forward
,
prediction
of
future
things
and
working
of
miracles
were
rarities
among
them
.
To
this
aimed
the
answer
of
those
holy
ones
,
Acts
19.
2.
We
have
not
so
much
as
heard
whether
there
be
any
holy
Ghost
.
Not
〈◊〉
they
doubted
of
such
a
person
in
the
Trinitie
,
but
that
whereas
they
had
learned
in
their
Schooles
,
that
the
holy
Ghost
departed
away
after
the
death
of
Malachi
,
they
had
never
yet
heard
,
whether
he
was
restored
againe
in
his
gifts
of
Prophecie
and
Miracles
till
now
or
no
.
SECT.
VII
.
The
two
first
Miracles
,
Exod.
4.
1.
THe
turning
of
Moses
rod
into
a
Serpent
,
did
utterly
disclaime
any
power
of
the
Devill
in
these
wonders
which
he
was
to
worke
,
which
power
onely
the
Magicians
wrought
by
:
For
as
a
Serpent
was
the
fittest
Embleme
of
the
Devill
,
as
Gen.
3.
and
Revel.
12.
9.
So
was
it
a
signe
that
Moses
did
not
these
Miracles
by
the
power
of
the
Devill
,
but
had
a
power
over
and
beyond
him
,
when
he
can
thus
deale
with
the
Serpent
at
his
pleasure
,
as
to
make
his
rod
a
Serpent
,
and
the
Serpent
a
rod
as
hee
seeth
good
.
Yet
is
it
worth
the
observing
,
that
he
is
commanded
to
take
it
by
the
taile
,
vers.
9.
for
to
meddle
with
the
Serpents
head
belonged
not
to
Moses
,
but
to
Christ
that
spake
to
him
out
of
the
bush
,
as
Gen.
3.
15.
His
rod
at
Sinai
is
said
to
be
turned
into
Nabash
,
a
common
and
ordinary
Snake
or
Serpent
;
but
when
hee
casts
it
downe
before
Phara●h
,
it
becommeth
Tannin
,
Chap.
7.
10.
a
Serpent
of
the
greatest
dimensions
,
belike
a
Crocodile
,
which
beast
the
Egyptians
adored
,
and
to
whose
jawes
they
had
exposed
the
poore
Hebrew
Infants
in
the
River
.
2.
His
leprous
hand
disclaimed
also
any
power
of
Moses
his
owne
in
these
wonders
which
he
wrought
,
for
it
was
not
possible
that
so
great
things
should
bee
done
by
that
impure
and
uncleane
hand
,
but
by
a
greater
.
3.
Both
of
these
Miracles
which
were
the
first
that
were
done
by
any
Prophet
in
the
world
,
did
more
specially
referre
to
the
Miracles
of
that
great
Prophet
that
should
come
into
the
world
,
by
whose
power
these
Miracles
were
done
by
Moses
at
this
time
.
For
as
it
belonged
to
him
onely
to
cast
out
the
power
of
the
Devill
out
of
the
soule
,
and
to
heale
the
soule
of
the
leprosie
of
sin
,
so
was
it
reserved
for
him
first
,
to
cast
out
the
Devill
out
of
the
body
,
and
to
heale
the
leprosie
of
the
body
.
For
though
the
Prophets
from
Moses
to
Christ
had
the
gift
of
doing
Miracles
,
and
performed
wonders
many
of
them
in
an
high
degree
,
yet
could
never
any
of
them
or
any
other
cast
out
a
Devill
or
heale
a
Leper
till
the
great
Prophet
came
.
Elisha
indeed
directed
Naaman
how
he
should
be
healed
,
but
he
neither
touched
him
nor
came
out
to
him
at
all
,
that
he
might
shew
that
it
was
not
his
power
,
but
such
cures
were
reserved
for
Christ
to
come
.
SECT.
VIII
.
Moses
in
danger
of
death
,
because
of
distrust
.
Exod.
4.
24.
THE
fault
of
Moses
that
brought
him
into
this
danger
,
was
not
the
uncircumcision
of
his
Sonne
,
as
it
is
commonly
held
,
for
that
had
beene
dispensable
withall
in
him
,
as
it
was
with
thousands
afterwards
of
the
Israelites
in
the
Wildernesse
,
but
his
fault
was
grievous
diffidence
and
distrust
.
For
this
is
that
that
makes
him
so
much
so
off
,
and
so
earnestly
to
decline
so
glorious
and
honourable
a
message
as
the
Lord
would
send
him
on
,
and
this
was
that
that
brought
him
into
this
danger
of
death
,
when
he
was
even
going
on
this
message
.
Observe
therefore
his
evasions
,
and
how
they
sound
exceeding
hollow
and
empty
of
beliefe
.
First
,
Who
am
I
that
I
should
goe
to
Pharaoh
?
cap.
3.
11.
This
the
Lord
answereth
,
I
will
bee
with
thee
,
and
this
my
appearing
to
thee
may
bee
an
undoubted
token
to
th●e
that
I
have
sent
thee
.
vers.
12.
Secondly
,
But
who
shall
I
say
hath
sent
me
?
for
forty
yeares
agoe
,
they
refused
me
,
saying
,
Who
made
thee
a
Prince
and
a
Ruler
over
us
?
cap.
4.
1.
This
scruple
the
Lord
removeth
by
giving
him
the
power
of
miracles
.
Thirdly
,
But
I
am
not
eloquent
,
neither
heretofore
,
nor
since
thou
hast
spoken
to
me
,
for
though
I
may
worke
miracles
upon
others
,
yet
is
not
this
wrought
upon
my selfe
,
that
I
speake
any
whit
better
then
I
did
before
.
This
receiveth
this
answer
,
I
will
be
with
thy
mouth
,
vers.
10.
11.
12.
Fourthly
,
But
I
pray
thee
send
by
that
hand
that
thou
wilt
send
or
stretch
out
,
vers.
13.
for
thou
saydest
to
me
,
I
will
stretch
out
mine
hand
,
and
smite
Aegypt
,
&c.
Chap.
3.
20.
Now
therefore
I
pray
thee
stretch
out
this
hand
of
thine
,
for
the
hand
of
man
is
not
able
to
performe
it
.
At
this
the
Lords
anger
was
kindled
against
him
,
and
that
deservedly
.
For
in
this
he
denyed
the
mystery
of
the
redemption
which
was
to
be
wrought
by
a
man
,
the
God-head
going
al●ng
with
him
.
Now
it
is
time
for
Moses
to
set
for
Aegypt
when
he
seeth
God
angry
at
his
excusing
:
he
doth
so
,
but
he
taketh
his
diffidence
along
with
him
,
in
that
he
taketh
his
wife
and
children
with
him
.
One
would
thinke
that
had
beene
a
speciall
piece
of
charity
,
but
it
being
looked
into
,
will
prove
a
speciall
piece
of
distrust
.
For
when
God
appeareth
to
him
,
at
the
very
first
,
he
giveth
him
assurance
of
the
peoples
delivery
,
and
that
they
should
come
in
their
journeyes
to
that
very
place
,
When
thou
hast
brought
the
people
forth
out
of
Aegypt
ye
shall
serve
God
upon
this
mountaine
.
Chap.
3.
12.
Now
if
Moses
had
believed
certainely
this
promise
,
and
that
undoubtedly
he
and
the
people
should
come
thither
,
he
would
never
have
taken
wife
and
children
with
him
to
trouble
them
and
himselfe
in
so
long
a
journey
,
and
in
so
earnest
a
businesse
,
but
would
have
left
them
still
with
Jethro
,
till
he
and
Israel
should
march
up
to
them
.
But
this
he
feared
,
that
this
his
journey
would
be
to
no
effect
,
that
Israel
would
accept
of
none
,
&
therfore
should
obtaine
no
delivery
,
that
this
message
would
produce
nothing
,
unlesse
danger
to
himselfe
,
and
that
while
he
spake
of
delivering
others
,
he
might
incurre
bondage
himselfe
,
so
that
if
he
left
wife
and
children
behind
him
,
it
was
odds
he
should
never
see
them
againe
.
And
therefore
to
make
sure
worke
he
will
take
them
with
him
,
and
for
this
his
distrust
the
Lord
meets
him
,
and
seekes
to
kill
him
.
Nor
was
this
distrust
and
diffidence
little
or
small
in
him
,
but
if
the
circumstances
be
considered
,
it
will
appeare
to
be
very
great
,
and
his
want
of
faith
exceeding
much
.
Zipporah
his
wife
was
now
lying
in
Childbed
,
a
weake
woman
but
lately
delivered
,
and
therefore
farre
unfit
for
so
long
a
journey
,
and
the
new-borne
childe
as
unfit
,
if
not
unfitter
then
she
:
and
yet
Mother
and
child
in
this
weake
case
,
must
travell
to
the
hazzard
of
both
their
lives
,
for
he
durst
not
leave
them
behind
him
for
feare
he
and
they
should
never
meete
againe
:
For
this
it
is
that
Zipporah
twice
calleth
him
a
bloudy
husband
:
before
the
childs
circumcision
,
and
after
:
before
,
because
he
had
hazzarded
both
their
lives
in
bringing
them
forth
,
both
of
them
being
in
their
blouth
and
blood
:
and
after
,
because
she
through
him
was
put
to
Circumcise
the
childe
,
which
bloodinesse
a
tender
mother
must
needes
abhorre
:
and
for
this
also
is
the
word
circumcisions
in
the
plurall
number
,
vers.
26.
A
bloody
husband
,
Lemuloth
,
because
of
the
circumcisions
.
SECT.
IX
.
Zipporah
but
very
lately
delivered
of
her
childe
.
THat
Zipporah
was
so
lately
delivered
of
childe
,
is
plaine
by
observing
these
things
.
First
,
that
Jethro
her
Father
was
circumcised
both
he
and
his
houshold
,
for
he
was
a
Midianite
,
a
Sonne
of
Abraham
,
by
Ke●●rah
,
and
all
Abrahams
children
after
the
flesh
were
circumcised
,
and
that
not
by
usurpation
or
unwarrantable
imitation
,
but
by
the
bond
and
tye
of
the
institution
:
therefore
though
Moses
had
beene
absent
never
so
long
,
or
never
so
farre
off
,
yet
would
Jethro
have
taken
care
of
the
childs
circumcision
on
the
eight
day
:
but
now
the
childe
may
not
stay
,
till
hee
bee
eight
dayes
old
,
&
whole
againe
upon
his
circumcision
,
but
must
travell
young
and
uncircumcised
as
he
is
.
Secondly
,
observe
the
childs
name
,
which
was
usually
given
at
Circumcision
,
and
if
the
child
were
older
then
we
speake
of
,
then
had
he
beene
so
long
without
a
name
,
or
had
had
another
name
then
Eliezer
.
Thirdly
,
he
called
his
name
Eliezer
,
for
the
God
of
my
fathers
,
said
he
,
hath
beene
mine
helpe
and
delivered
me
from
the
sword
of
Pharaoh
,
Chap.
18.
4.
Now
Moses
was
not
secure
of
Pharaohs
sword
,
till
just
at
his
setting
for
Egypt
.
For
after
he
came
from
Horeb
into
Midian
againe
,
the
Lord
tells
him
that
all
those
are
dead
which
sought
his
life
,
vers.
19.
This
doth
aggravate
his
diffidence
the
more
.
Who
though
he
had
seene
such
wonders
at
Horeb
,
and
heard
of
other
wonders
done
for
him
by
God
in
Egypt
,
in
cutting
off
his
enemies
there
,
yet
durst
he
not
trust
the
promise
of
God
,
for
his
returning
to
his
wife
and
children
,
but
will
take
them
along
with
him
.
For
this
God
brings
him
into
danger
of
his
life
visibly
,
which
Zipp●rah
poore
woman
thought
to
have
beene
for
the
uncircumcision
of
her
Sonne
,
therefore
she
taketh
and
circumciseth
him
:
but
Moses
being
conscious
of
his
owne
infidelity
or
distrust
,
in
this
so
great
a
danger
,
rubbeth
up
his
faith
againe
,
and
the
perill
refineth
it
as
silver
,
so
that
now
he
betaketh
himselfe
wholly
to
God
,
by
confidence
in
the
promise
,
and
to
expresse
this
his
faith
,
he
calleth
his
Sonne
when
the
mother
had
circumcised
him
,
Eliezer
,
God
is
mine
helper
;
so
that
I
shall
escape
danger
from
Pharaoh
and
the
Aegyptians
in
this
mine
errand
:
And
the
Lord
saw
his
faith
,
and
let
him
goe
.
SECT.
X.
Of
the
name
Jehovah
,
and
how
it
was
unknowne
to
the
Fathers
,
Exod.
6.
3.
THis
is
the
uncommunicable
name
of
God
,
not
given
at
any
time
unto
the
Creature
,
Esay
42.
8.
This
name
in
its
sound
and
letters
was
knowne
unto
the
Fathers
,
yea
even
in
its
signification
.
Abraham
calls
mount
Moriah
,
Jehovah
Jireh
,
Gen.
22.
14.
Isaac
called
upon
the
name
of
Jehovah
,
Chap.
26.
25.
And
Jacob
saith
;
Jehovah
thy
God
hath
brought
it
to
me
,
Chap.
27.
20.
The
name
Jehovah
signifieth
three
things
,
First
,
Gods
eternall
being
in
himselfe
,
without
dependence
or
mixture
,
upon
,
or
with
any
other
thing
.
For
his
being
undependent
,
it
is
rendred
,
the
first
,
and
the
last
;
and
which
is
,
and
which
was
,
and
which
is
to
come
.
For
his
being
without
mixture
,
or
composition
,
it
is
said
here
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
Not
,
By
my
name
Jehovah
was
I
knowne
:
Nor
,
My
name
Jehovah
was
knowne
:
But
,
My
name
Jehovah
,
I
was
knowne
,
to
shew
that
God
and
his
name
are
not
two
things
,
united
by
composition
,
but
one
and
the
same
thing
.
Secondly
,
Jehovah
betokeneth
Gods
giving
of
being
to
the
Creature
.
To
this
purpose
,
it
is
observeable
,
that
God
is
never
called
Jehovah
,
till
all
the
Creation
be
perfected
,
and
every
thing
have
received
its
being
,
Gen.
2.
4.
So
in
all
the
speeches
that
passe
betweene
Job
and
his
friends
,
God
is
never
called
Jehovah
but
once
,
where
mention
is
made
of
the
Creatures
receiving
their
being
,
Job
12.
10.
Thirdly
,
Jehovah
signifieth
the
faithfulnesse
of
God
in
his
promise
,
and
in
this
sense
it
is
rendred
,
Amen
,
true
and
faithfull
.
In
this
sense
it
is
set
after
so
many
commands
,
Thou
shalt
,
or
thou
shalt
not
doe
thus
and
thus
,
I
am
Jehovah
.
And
in
all
these
significations
it
is
justly
prefixed
before
all
the
Commandements
,
Exod.
20.
I
am
Jehovah
thy
God
.
As
this
name
is
not
communicable
to
any
Cr●ature
,
but
onely
appropriate
to
the
God-head
,
so
it
is
severally
given
to
every
Person
in
the
Trinity
.
First
,
to
the
Father
,
Psal.
110.
1.
For
he
is
the
fountaine
of
being
in
himselfe
.
Secondly
,
to
the
Sonne
,
Jer.
23.
6.
For
he
is
the
giver
of
being
to
the
Cr●ature
.
Thirdly
,
to
the
Holy
Ghost
:
compare
Esay
6.
8
,
9
,
10.
with
Act.
28.
25
,
26.
For
he
is
the
Spirit
of
Truth
,
and
giver
of
being
to
the
promise
.
The
name
Jehovah
,
and
the
significancy
of
it
to
the
utmost
,
did
the
holy
Fathers
know
before
Moses
.
But
they
saw
not
experience
of
the
last
signification
named
,
namely
the
faithfulnesse
of
God
in
his
promise
made
to
Abraham
concerning
his
delivery
of
his
seed
from
bondage
,
and
bringing
them
into
a
Land
flowing
with
milke
and
honey
:
God
gave
them
the
promise
by
the
name
of
El
Shaddai
,
God
Omnipotent
:
and
they
relyed
upon
his
omnipotency
,
because
he
that
promised
was
able
to
performe
:
but
they
beheld
it
afar
of
,
and
tasted
not
of
my
p●rformance
of
it
,
but
now
will
I
shew
my selfe
Jehovah
,
faithfull
to
bring
to
passe
and
accomplish
what
I
promised
.
SECT.
XI
.
Putiel
,
Exod.
6.
25.
MAny
,
and
the
most
of
them
farre
fetcht
,
notations
are
given
upon
this
name
:
and
when
all
is
said
of
it
that
can
be
said
,
the
last
resolution
lyeth
but
in
a
conjecture
;
and
then
may
we
guesse
as
well
as
others
.
Eliezer
marryed
his
wife
in
Aegypt
,
and
of
the
Aegyptian
Idiom
doth
this
name
of
her
Father
seeme
as
probably
to
sound
as
of
any
other
.
Now
among
the
Aegyptian
names
or
titles
,
these
two
things
may
be
observed
.
First
,
That
among
them
,
Gentry
,
Nobility
,
and
Royalty
,
seeme
to
have
beene
denoted
and
distinguished
by
these
increasing
Syllables
,
Phar
,
Phara
,
and
Phara? oh
oh
.
The
Gentry
by
phar
,
as
Poti-phar
a
Captaine
,
Gen.
41.
45.
The
Nobility
by
phara
,
as
Poti-phara
,
a
Prince
,
Gen.
41
45.
And
Majesty
by
Phara-oh
,
the
common
name
of
all
their
Kings
.
There
was
another
title
of
dignity
given
to
the
governour
of
the
Jews
in
Alexandria
in
that
Land
,
in
after
times
,
namely
Alabarcha
,
as
is
to
be
seene
in
Josephus
:
which
though
he
and
others
would
derive
from
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Salt
,
yet
since
we
are
yet
to
seeke
for
the
latter
part
of
the
word
,
it
may
as
probably
be
conceived
to
be
compounded
of
the
Article
Al
,
so
common
in
the
Arabicke
tongue
,
and
Abrech
which
hath
relation
to
dignity
and
honour
,
Exod.
41.
43.
Secondly
,
The
Aegyptians
delighted
to
affix
or
joyne
to
their
names
and
titles
,
the
word
Poti
,
or
Puti
,
whether
in
memoriall
of
their
Uncle
Put
,
Gen.
10.
6.
or
in
reverence
of
some
Diety
of
that
name
,
or
for
what
else
is
not
so
easily
resolved
,
as
it
may
be
conceived
they
did
the
thing
,
by
the
names
forecited
,
Potiphar
,
and
Potiphara
,
and
of
the
same
nature
seemeth
to
be
Puti-el
,
the
word
that
is
now
in
hand
.
This
Putiel
therefore
may
seeme
to
have
beene
some
convert
Aegyptian
,
[
imagine
him
to
have
beene
of
the
posterity
of
Puti-ph●ra
,
among
whom
Joseph
had
sowed
the
seeds
of
true
Religion
]
who
changing
his
Idolatry
,
and
irreligiousnesse
for
the
worship
of
the
true
God
,
did
also
change
the
latter
part
of
his
name
Phera
,
into
the
name
of
that
God
which
he
now
professed
,
and
instead
of
Puti-phera
,
to
be
called
Puti-el
.
The
best
resolution
,
as
was
said
before
,
that
can
be
given
in
this
point
,
can
be
but
conjectures
,
and
in
a
matter
of
this
nature
,
it
is
as
excusable
if
we
erre
,
as
difficult
to
hit
at
a
right
.
SECT.
XII
.
Of
Moses
words
,
Glory
over
me
.
Exod.
8.
9.
THe
Plagues
of
Aegypt
began
answerable
to
their
sinnes
,
the
waters
wherein
the
childrens
blood
had
beene
shed
,
and
they
poore
soules
sprawled
for
life
,
are
now
turned
into
blood
,
and
scrawle
with
frogges
.
The
former
Plague
of
blood
,
was
not
so
smart
as
the
other
of
Frogges
,
for
by
digging
they
found
fresh
water
,
and
so
had
that
remedy
against
that
plague
.
But
they
had
none
against
the
frogs
,
for
they
came
into
every
place
,
and
seised
upon
all
the
victuals
that
lay
in
their
way
,
and
devoured
them
;
nay
they
spared
not
to
raven
upon
men
themselves
:
Therefore
the
Psalmist
saith
,
Frogs
destroyed
them
.
Yet
for
all
this
doth
Pharaoh
make
but
a
mocke
at
Jehovah
in
all
this
his
doing
:
and
scornefully
and
in
derision
,
bids
Mose●
and
Aaron
try
what
Jehovah
could
doe
for
the
removing
of
them
:
To
whom
Moses
answers
,
Glory
over
me
,
mocke
me
hardly
wit●
my
Jehovah
,
yet
appoint
when
I
shall
pray
,
and
I
will
pray
,
tha●
thou
mayest
know
that
there
is
none
like
my
Jehovah
.
And
Pharaoh
appoints
him
the
next
day
for
his
prayer
,
which
he
would
never
have
put
off
so
long
,
had
he
in
earnest
thought
that
Jehovah
could
have
removed
them
upon
Moses
prayer
.
SECT.
XIII
.
The
Plague
of
Lice
.
The
speech
of
the
Sorcerers
,
This
is
the
finger
of
God
,
Exod.
8.
19.
not
a
confession
of
the
Lord
,
but
an
hideous
and
horrid
blasphemy
.
AT
the
Plague
of
Lice
,
the
Sorcerers
are
put
to
a
non-plus
,
and
in
the
least
creature
can
doe
nothing
,
for
[
besides
that
it
was
the
will
of
God
,
to
bring
their
devices
to
nought
,
and
to
shew
himselfe
maximum
in
minimis
]
if
they
should
have
imitated
this
miracle
,
they
must
have
done
two
things
:
first
,
they
must
have
produced
dust
,
and
then
of
the
dust
,
lice
,
for
the
text
saith
,
That
all
the
dust
of
the
Land
became
lice
,
throughout
all
the
Land
of
Aegypt
,
ver.
17.
Neither
of
which
they
can
doe
,
and
therefore
say
,
This
is
the
finger
of
God
.
For
the
understanding
of
these
their
words
,
observe
these
things
.
First
,
That
in
the
two
foregoing
Plagues
of
blood
and
Frogs
,
Moses
gave
warning
of
them
before
they
came
,
but
of
this
he
did
not
.
Secondly
,
That
the
Lice
were
also
in
the
land
where
Israel
dwelt
,
as
well
as
in
other
parts
of
Aegypt
,
for
there
is
no
severing
betwixt
Goshen
and
Aegypt
mentioned
,
till
the
next
Plague
of
Flies
,
In
that
day
,
I
will
sever
the
Land
of
Goshen
.
in
which
my
people
dwell
,
And
I
will
put
a
division
betweene
my
people
,
and
thy
perple
,
ver.
22
,
23
,
whereas
none
had
beene
put
before
.
For
when
Moses
turned
the
waters
of
Aegypt
into
blood
,
the
Sorcerers
did
so
also
with
their
inchantments
,
and
turned
the
waters
of
Goshen
into
blood
likewise
.
Here
Pharaoh
thinketh
his
Sorcerers
have
matched
the
Jehovah
that
Moses
so
talked
of
,
and
that
they
could
doe
as
much
against
his
people
,
as
he
could
doe
against
theirs
.
And
so
when
Moses
from
Jehovah
brought
Frogs
upon
Aegypt
,
the
Magitians
also
by
their
inchantments
bring
Frog●
likewise
upon
Goshen
,
and
still
they
thinke
their
God
is
hard
enough
for
Israels
Jehovah
.
Thus
is
blood
and
Frogs
through
all
the
Land
of
Goshen
,
but
neither
were
these
reall
blood
or
frogges
,
nor
wa●
this
any
punishment
at
all
upon
Israel
,
for
it
was
not
from
the
Lord
,
but
onely
vaine
delusions
permitted
by
the
Lord
,
that
at
last
he
might
catch
the
crafty
in
their
owne
net
.
But
when
the
Plague
of
Lice
commeth
,
it
commeth
also
upon
Goshen
from
the
Lord
himselfe
,
and
this
is
a
plague
indeed
upon
his
owne
people
,
laid
upon
them
by
him
,
as
well
as
upon
Aegypt
:
For
Israel
that
had
partaken
in
so
many
of
Aegypts
sins
,
must
also
thinke
to
partake
in
some
of
her
punishments
.
For
this
it
is
,
why
the
man
of
God
in
Psal.
78.
reckoning
up
the
Plagues
of
Aegypt
,
never
mentioneth
the
Plague
of
Lice
:
because
that
was
equally
a
Plague
to
Israel
,
as
to
the
Aegyptians
,
they
had
both
blood
and
frogges
as
well
as
they
,
but
not
as
really
,
nor
from
God
,
and
therefore
no
plague
to
them
.
Thirdly
,
The
Aegyptians
acknowledged
a
supreame
great
Deity
,
whom
they
thought
they
adored
in
their
petty
deities
,
whom
they
worshipped
.
For
when
they
adored
an
Oxe
,
a
Dogge
,
a
Crocodile
,
&c.
they
adored
not
the
carcasse
,
but
the
good
qualities
that
in
these
creatures
conduced
to
their
benefit
and
good
,
so
saith
Eusebius
,
that
whatsoever
was
helpefull
,
or
furthered
the
good
of
humanelife
,
that
they
accounted
a
Deity
.
Fourthly
,
They
accounted
not
of
Jehovah
,
the
God
of
the
Hebrewes
,
but
as
a
petty
,
triviall
God
,
such
as
every
Nation
had
one
or
more
of
,
that
that
God
could
doe
something
,
as
they
saw
in
the
blood
and
frogges
,
but
could
doe
no
more
,
if
so
much
,
as
theirs
,
Chap.
5.
2.
Who
is
Jehovah
that
I
should
obey
him
?
I
know
not
Jehovah
,
neither
will
I
let
Israel
goe
.
So
that
the
Magicians
words
,
This
is
the
finger
of
God
,
come
from
them
reasoning
thus
:
When
blood
and
frogges
came
,
Moses
gave
warning
of
them
before
,
from
his
Jehovah
,
but
these
Lice
come
and
he
never
gave
warning
;
Hence
it
is
plaine
,
this
is
none
of
Jehovahs
doing
,
otherwise
would
Moses
have
knowne
it
before
,
but
now
he
did
not
.
Againe
,
when
the
Hebrews
Jehovah
brought
blood
and
frogs
upon
our
land
,
he
brought
none
upon
theirs
,
but
spared
his
owne
people
:
but
this
Plague
of
Lice
is
also
upon
them
,
as
soone
as
upon
us
,
and
without
our
doing
:
And
therefore
this
cannot
be
Jehovah
,
for
he
would
not
plague
his
owne
people
,
but
this
is
done
by
the
finger
of
El●●im
the
great
deity
,
and
the
Jehovah
of
the
Hebrewes
is
a
God
of
no
value
.
SECT.
XIIII
.
The
Plague
of
Boyles
,
Exod.
9.
9.
Two
contrary
Plagues
in
one
.
MOses
and
A●ron
must
take
their
handfuls
of
ashes
out
of
the
Furnace
,
that
whence
Israel
had
had
their
sore
affliction
,
Egypt
might
receive
their
corporall
punishment
.
Moses
is
to
scatter
the
foure
handfals
into
the
aire
towards
the
foure
quarters
of
heaven
,
hereupon
a
double
miracle
followed
.
1.
That
so
little
or
few
as●es
were
multiplied
so
as
to
flie
throughout
all
the
Land
of
Aegyp●
and
to
light
upon
every
man
and
beast
in
it
.
2.
That
lighting
on
them
,
it
was
a
Plague
to
them
in
their
bodies
.
As
the
Miracle
was
double
,
so
was
the
Plague
.
1.
The
Ashes
became
She●in
,
that
is
,
a
burning
itch
,
or
an
inflamed
Scab
:
for
so
the
word
signifieth
,
as
is
plaine
,
Job
2.
7
,
8.
where
the
holy
mans
body
is
strucke
with
Shehin
,
such
an
intolerable
dry
hot
itch
,
that
his
nayles
would
not
serve
to
scratch
enough
,
but
he
is
glad
to
get
a
potsheard
to
skrub
himselfe
.
2.
This
Itch
had
also
blaines
and
boiles
brok●
out
with
it
,
[
and
so
Iobs
had
not
]
so
that
the
Aegyptians
were
vexed
at
once
,
with
intollerable
itch
and
intolerable
ach
:
Their
itch
called
upon
them
to
scratch
and
skrub
,
and
yet
they
could
not
doe
so
,
for
the
sorenesse
and
aching
of
their
boiles
.
In
the
five
preceding
Plagues
,
the
obduration
of
Pharaohs
heart
is
attributed
to
himselfe
,
in
these
five
forward
,
it
is
attributed
to
God
:
And
justly
[
when
being
punished
for
his
sinnes
,
he
hardeneth
his
heart
so
many
times
]
is
his
heart
hardned
so
many
times
that
he
sinneth
for
a
punishment
.
SECT.
XV
.
The
Plague
of
darknesse
,
Exod.
10.
Why
first
named
,
Psal.
105.
28.
AS
the
men
of
the
old
world
,
of
Sodom
and
the
Jewes
at
the
death
of
Christ
,
were
strucke
with
darkenesse
,
before
they
entred
into
utter
darkenesse
;
so
it
is
with
the
Aegyptians
here
.
This
Plague
lay
upon
them
three
dayes
,
namely
,
the
eleventh
,
twelfth
,
and
thirteenth
dayes
of
the
moneth
Nisan
.
For
upon
the
conclusion
of
the
darkenesse
,
Moses
being
sent
for
to
Pharaoh
giveth
him
such
distast
that
he
chargeth
him
never
to
come
into
his
presence
againe
,
which
Moses
saith
he
will
not
do
,
I
will
see
thy
face
again
no
more
:
but
before
he
goeth
out
of
the
presence
,
he
giveth
him
warning
concerning
the
slaughter
of
the
first
borne
to
bee
that
night
,
Chap.
11.
Vers.
4.
by
which
it
is
cleare
that
the
darkenesse
ended
on
the
Passeover
day
in
the
morning
.
Quest
.
Why
then
seeing
it
was
the
ninth
plague
in
number
,
hath
Psal.
105.
set
it
first
?
Answ.
Because
it
was
the
most
terrible
of
all
the
Plagues
that
came
upon
them
.
For
those
that
had
gone
before
had
plagued
onely
their
land
,
or
cattle
,
or
bodies
;
that
that
came
after
,
light
not
upon
all
,
but
onely
on
the
first
borne
,
but
this
is
a
Plague
even
to
the
very
mind
and
conscience
,
and
universally
so
to
them
all
.
It
was
not
their
sitting
in
darkenesse
and
not
stirring
about
their
businesse
for
three
dayes
together
,
that
plagued
them
so
much
,
for
this
had
beene
no
great
●orment
,
but
their
torture
was
,
that
in
this
darkenesse
they
saw
fearefull
apparitions
of
Fiends
and
Devills
,
and
horrible
visions
,
which
so
hideously
affrighted
and
even
distracted
them
,
that
they
were
as
it
were
in
Hell
already
.
For
observe
that
Pharaoh
that
had
beene
nothing
at
all
moved
in
a
manner
with
all
the
plagues
that
went
before
,
is
so
stirred
with
this
,
that
hee
sends
for
Moses
as
soone
as
ever
the
darkenesse
is
over
,
and
permits
him
to
depart
,
Exod.
10.
24.
which
meere
sitting
in
darkenesse
could
not
have
wrought
him
to
,
but
those
terrors
which
he
saw
in
the
darke
.
Hence
it
is
that
Psal.
78.
49.
nameth
not
the
plague
of
darkenesse
by
its
name
,
but
in
the
place
where
it
should
come
,
hee
mentioneth
that
which
was
the
very
quintessence
of
it
.
Hee
cast
upon
them
the
fiercenesse
of
his
anger
,
wrath
,
and
indignation
and
trouble
,
by
sending
evill
Angels
among
them
.
SECT.
XVI
.
Israel
circumcised
in
the
three
dayes
darkenesse
.
He
sent
darkenesse
and
made
it
darke
,
and
they
rebelled
not
against
his
word
,
Psal.
105.
28.
THis
latter
clause
,
they
rebelled
not
against
his
word
,
is
to
be
understood
of
Israel
,
who
in
this
plague
of
darkenesse
performed
some
speciall
part
of
obedience
:
And
that
upon
inquiry
will
be
found
to
be
their
undergoing
of
circumcision
.
For
they
had
followed
the
Idols
of
Aegypt
,
and
in
Idolatry
were
become
like
the
Aegyptians
,
so
were
they
also
in
uncircumcision
.
For
when
Joshuah
had
circumcised
them
at
their
entrance
into
Canaan
,
hee
saith
,
I
have
rolled
away
from
you
the
reproch
of
Aegypt
,
Josh.
5.
9.
or
that
wherein
y●e
were
like
unto
the
Aegyptians
uncircumcised
to
your
reproach
.
But
when
God
ordaineth
the
Passeover
,
he
giveth
charge
for
circumcision
,
for
no
uncircumcised
person
must
eate
thereof
,
Exod.
12.
48.
Then
was
required
a
generall
circumcision
of
all
the
people
,
or
at
least
of
the
most
of
them
,
for
all
were
uncircumcised
,
unlesse
it
was
some
few
that
were
more
constant
to
the
Covenant
of
their
God
.
And
that
there
was
a
generall
Circumcision
in
Aegypt
,
is
inferred
in
the
forenamed
place
,
Joshu
.
5.
where
God
commandeth
Joshua
to
Circumcise
the
people
a
second
time
,
which
inferreth
that
there
was
a
first
time
when
they
were
circumcised
with
a
generall
Circumcision
as
they
were
that
second
time
.
But
in
Aegypt
must
this
first
Circumcision
be
,
for
the
Text
in
that
very
place
telleth
,
that
in
the
Wildernesse
there
was
no
Circumcision
at
all
.
Whilst
then
Israel
sate
sore
of
their
Circumcision
,
God
closeth
up
Aegypt
in
three
dayes
darkenesse
,
and
in
horrour
,
that
they
might
not
take
the
opportunitie
against
his
people
.
SECT.
XVII
.
The
beginning
of
the
yeare
changed
.
Exod.
12.
1.
THe
world
from
her
creation
hitherto
,
had
begun
her
yeares
in
Tisri
or
September
,
which
was
the
time
,
of
the
yeare
when
she
was
created
.
This
will
easily
bee
shewed
[
against
those
that
maintaine
the
world
did
begin
in
March
]
by
these
reasons
.
1.
From
Exod.
23.
16.
The
feast
of
in
gathering
in
the
end
of
the
yeare
.
2.
From
Ioel
2.
23.
The
latter
raine
in
the
first
moneth
.
3.
Had
Adam
beene
created
in
March
hee
had
had
no
fruits
ripe
for
his
food
,
but
in
Autumne
they
were
ready
for
him
.
4.
Should
the
moneths
before
the
passeover
be
reckoned
to
begin
from
March
,
it
will
follow
that
the
generall
deluge
increased
in
the
heate
of
Summer
,
and
abated
and
dried
up
in
the
deepe
and
moist
of
Winter
.
5.
Had
the
yeare
begun
from
March
from
the
beginning
,
it
had
had
been
unnecessary
to
have
commanded
them
to
begin
it
thence
,
who
never
knew
where
to
begin
it
else
.
From
the
creation
then
the
yeares
began
from
September
,
but
here
upon
a
worke
greater
in
figure
,
as
which
represented
the
redemption
by
Christ
,
the
beginning
is
translated
to
March
.
And
this
is
the
first
Commandement
given
to
Israel
by
Moses
.
As
that
old
account
began
from
an
Equinox
,
so
must
this
,
but
not
alike
;
That
began
exactly
from
the
Equinox
day
,
this
from
the
first
new
Moone
after
,
and
not
from
that
day
,
unlesse
that
day
was
the
new
Moone
.
The
fourth
day
of
the
worlds
creation
was
both
Equinox
and
new
Moone
:
and
though
the
yeares
after
began
from
that
day
of
the
Sunne
,
yet
were
they
counted
by
the
moneths
of
the
Moone
.
Their
yeare
then
beginning
thus
from
a
new
Moone
it
plainely
speaketh
for
it selfe
that
it
was
reckoned
by
Lunary
moneths
,
which
falling
short
eleven
dayes
of
the
yeare
of
the
Sunne
,
every
third
yeare
was
leape
yeare
,
or
intercalary
of
a
moneth
added
of
33.
dayes
,
which
was
called
Veadar
:
So
that
howsoever
it
is
said
that
Solomon
had
twelve
speciall
officers
for
the
twelve
moneths
of
the
yeare
,
it
meaneth
the
ordinary
yeare
,
and
not
the
Embolimquan
or
leape
yeare
:
for
that
yeare
,
those
twelve
in
their
severall
moneths
served
so
much
the
longer
,
as
that
the
added
moneths
might
be
made
up
by
them
and
not
a
new
officer
chosen
,
for
that
moneth
,
who
should
have
no
imployment
when
that
moneth
was
over
till
three
yeares
after
.
The
equitie
or
life
of
this
Law
that
their
yeares
should
begin
from
March
or
Ahib
was
because
the
preaching
of
the
Gospell
should
begin
,
and
the
redemption
be
consummate
from
that
time
.
For
it
was
just
at
that
time
of
the
yeare
when
Iohn
began
to
baptise
,
which
was
the
beginning
of
the
Gospell
,
Mark
.
1.
1●Acts
1.
22.
And
it
was
at
that
time
of
the
yeare
when
our
Saviour
suffered
,
and
fulfilled
that
which
this
presigured
,
our
redemption
.
SECT.
XVIII
.
Particulars
concerning
the
Passeover
,
Exod.
12.
1.
THE
Paschall
Lamb
was
Christs
body
in
a
figure
.
Compare
Exod.
12.
46.
with
John
19.
36.
and
to
this
it
is
that
the
word
hoc
,
in
the
words
of
our
Saviour
,
Hoc
est
corpus
meum
,
had
reference
and
respect
.
They
had
but
newly
eaten
the
Pasteover
Lambe
,
and
that
had
beene
the
body
of
Christ
Sacra
mentally
to
the
Jewes
hitherto
:
but
now
Jesus
tooke
bread
,
and
blessed
,
and
brake
it
,
and
told
them
that
this
hence
forward
must
be
his
body
under
the
Gospell
in
that
same
manner
that
the
paschall
Lambe
had
beene
his
body
under
the
Law
.
Secondly
,
the
Lambe
must
not
be
eaten
raw
,
vers.
9.
which
would
never
have
beene
forbidden
,
if
the
very
raw
flesh
and
bloud
of
Christ
,
as
it
was
upon
the
Crosse
,
were
eaten
in
the
Sacrament
,
as
transubstantiation
dreameth
,
for
then
had
the
raw
Passeover
represented
it
the
better
.
And
especially
among
those
People
who
sometimes
used
to
eate
raw
flesh
in
their
hasty
meales
as
the
Jewes
did
.
Necessity
sometimes
transfers
the
Passeover
to
another
moneth
,
but
never
further
then
the
next
.
So
the
first
Passeover
but
o●e
,
was
kept
by
some
on
the
fourteenth
day
of
the
second
moneth
,
because
uncleannesse
by
a
dead
corps
necessitated
them
to
foregoe
it
at
the
right
time
,
Num.
9.
11.
And
so
the
last
Passeover
but
one
that
we
read
of
before
the
Captivity
was
kept
in
the
second
moneth
,
2
Chron.
30.
2.
because
Hezekiah
comming
to
his
Crowne
but
just
in
the
beginning
of
the
yeare
,
or
very
little
before
,
could
not
procure
the
Temple
,
and
the
Priests
to
be
sanctified
and
purged
sufficiently
,
and
the
People
to
be
assembled
against
the
right
Passeover
day
,
See
2
Chron.
29.
3.
This
translation
of
the
Feast
a
moneth
out
of
its
place
,
did
the
more
enforce
its
significancy
of
things
future
then
of
things
past
;
as
rather
recording
the
death
of
Christ
to
come
,
then
their
delivery
from
Aegypt
:
for
the
force
of
the
commemoration
of
that
was
infeebled
much
,
when
it
hit
not
upon
the
very
night
.
Againe
,
this
mooveablenesse
of
this
Feast
,
which
so
neerely
represented
the
death
of
our
Saviour
,
received
its
equity
when
our
Saviour
dyed
,
not
upon
the
very
Passeover
day
,
but
deferred
the
Sacrificing
of
himselfe
to
a
day
after
.
Object
.
But
it
seemeth
that
Christ
did
not
eate
his
Passeover
on
the
fourteenth
day
,
For
Job
.
18.
28.
The
Jewes
went
not
into
the
Judgement
Hall
,
lest
they
should
be
defiled
:
but
that
they
might
eate
the
Passeover
.
Now
it
is
most
apparent
that
our
Saviour
had
eaten
the
Passeover
,
over
night
:
which
as
soone
as
he
had
done
he
was
apprehended
,
and
arraigned
all
night
,
and
the
next
morning
earely
he
is
brought
to
Pilate
,
into
whose
house
the
Jewes
durst
not
come
for
feare
of
defiling
,
but
that
they
might
eate
the
Passeover
:
so
that
it
appeares
that
either
Christ
or
the
Jewes
hit
not
upon
the
right
Passeover
day
injoyned
by
the
Law
,
either
hee
a
day
too
soone
,
or
they
a
day
too
late
.
Answ.
Neither
the
one
nor
the
other
.
For
the
text
expressely
saith
,
that
Jesus
ate
his
Passeover
,
and
the
Jewes
theirs
upon
the
same
night
,
which
was
on
the
fourteenth
day
at
even
.
Mat.
26.
17.
Now
the
first
day
of
the
Feast
of
unleavened
bread
,
the
Disciples
came
to
Jesus
,
saying
unto
him
,
Where
wilt
thou
that
we
prepare
for
thee
to
eate
the
Passeover
?
Mark
.
14.
12.
The
first
day
of
unleavened
bread
when
they
killed
the
Passeover
,
So
Luk.
22.
7.
So
that
the
Passeover
which
the
Jewes
reserved
themselves
to
the
eating
of
,
when
they
durst
not
enter
into
Pilates
Judgement
Hall
for
feare
of
defiling
,
is
not
to
be
understood
of
the
Paschall
Lamb
,
which
they
had
eaten
the
evening
past
,
but
of
the
Passeover
bullocke
where
of
mention
is
made
,
Dent
.
16.
2.
2
Chron.
35.
7
,
8
,
9.
Now
these
bullocks
were
indeede
slaine
at
Passeover
time
,
but
not
for
the
Passeover
beast
properly
taken
,
for
that
must
be
of
a
Lambe
or
kid
unalterably
:
but
these
bullocks
were
slaine
as
attendants
upon
the
Paschall
,
from
the
nature
of
which
Sacrifice
they
differed
in
these
particulars
.
First
,
the
Paschall
Lambe
was
alwayes
,
and
all
of
him
rost●d
:
these
were
sodden
,
2
Chron.
35.
13.
Secondly
,
the
Paschall
Lambe
was
rosted
whole
,
and
eaten
without
breaking
the
bones
,
these
were
broken
peecemeale
,
and
so
parted
among
the
people
.
The
Paschall
Lambe
was
a
necessary
service
to
which
they
were
bound
by
command
:
these
were
arbitrary
according
to
their
stay
in
Jerusalem
in
the
Passeover
weeke
;
for
if
they
would
they
might
returne
home
the
next
morning
after
the
Paschall
Lambe
was
eaten
,
Deut.
16.
7.
and
then
they
needed
no
bullocke
to
be
killed
for
their
dyet
the
rest
of
the
Feast
:
but
if
they
stayed
any
more
dayes
of
the
feast
at
Jerusalem
then
the
first
,
then
was
not
their
dyet
arbitrary
to
eat
any
thing
what
they
would
,
but
they
must
eate
of
these
bullockes
because
their
dyet
must
bee
holy
at
that
time
.
Hence
resulteth
another
difference
betwixt
the
Paschall
Lambe
,
and
these
,
which
is
this
;
that
these
were
not
of
the
first
institution
of
the
Passeover
,
nor
had
they
any
bullockes
slaine
at
the
Passeover
in
Aegypt
,
but
Lambes
onely
.
SECT.
XIX
.
That
the
Supper
in
Job
.
13.
was
not
the
Passeover
Supper
.
FIRST
,
It
is
very
commonly
held
that
the
Supper
in
John
13.
was
the
Passeover
Supper
,
and
that
Judas
stayed
not
the
Sacrament
of
the
Lords
Supper
,
for
that
our
Saviour
having
dipped
a
sop
into
the
bitter
or
sowre
sawce
,
which
they
used
to
the
Paschall
Lambe
,
and
given
it
to
him
,
Satan
with
it
entring
into
him
,
he
packed
him
away
with
,
What
thou
doest
doe
quickly
:
An
opinion
mistaken
in
the
ground-worke
that
it
builds
upon
,
and
consequently
in
the
structure
built
upon
it
.
For
that
that
was
no
passeover
at
all
,
the
Evangelist
maketh
it
most
plaine
in
ver.
1.
when
he
saith
,
it
was
before
the
Feast
of
the
Passeover
,
and
Matthen
in
Chap.
26.
2.
telleth
,
it
was
two
dayes
before
,
and
indeed
,
two
miles
from
Jerusalem
,
namely
in
Betbany
:
The
serious
Harmonizing
of
the
foure
Evangelists
together
,
at
this
place
,
will
make
this
most
cleare
.
Secondly
,
if
then
it
were
not
the
Passeover
Supper
,
there
can
be
no
Paschall
Lambe
looked
for
at
it
,
nor
no
Haroseth
,
or
sawce
of
bitter
herbes
to
eate
it
with
,
but
the
meate
that
they
were
then
eating
,
and
the
sawce
in
which
our
Saviour
dipped
the
sop
,
was
ordinary
meate
,
and
ordinary
sawce
.
Thirdly
,
Judas
when
he
was
packed
away
with
his
Quod
facis
fac
cito
,
went
not
from
Jerusalem
to
G●thsemani
,
where
Christ
was
apprehended
by
him
on
the
Passeover
night
,
but
he
went
from
Be●hany
to
Jerusalem
,
to
bargaine
with
the
chiefe
Pri●st
,
for
his
betraying
,
which
when
he
had
done
,
he
returned
to
Be●hany
againe
.
SECT.
XX
.
Borrowing
Aegyptian
Jewels
,
Exod.
12.
35
,
36.
IT
may
be
equally
questionable
,
whether
Israel
shewed
lesse
honesty
in
borrowing
what
they
meant
not
to
restore
,
or
Aegypt
lesse
wisedome
,
in
lending
what
they
knew
would
not
be
restored
?
For
the
first
,
it
is
easily
answered
,
that
they
had
the
expresse
warrant
of
God
,
who
cannot
command
unrighteousnesse
,
and
whom
to
obey
in
all
things
is
piety
.
The
second
is
as
easily
resolved
thus
,
that
Idolaters
,
in
the
worship
of
their
Idols
,
used
to
decke
themselves
with
Jewels
,
and
Eare-rings
,
and
fine
things
,
thereby
to
make
them
as
they
thought
the
more
acceptable
,
to
their
fine
decked
deity
.
So
doe
the
Aegyptians
now
conceive
of
Israel
,
that
seeing
they
desired
these
their
fine
knacks
,
being
now
going
to
sacrifice
,
they
intended
to
sacrifice
to
the
Aegyptian
gods
,
as
they
had
done
heretofore
,
and
they
thought
,
sure
there
can
be
no
danger
of
departing
the
Land
,
because
they
still
adhere
to
our
Religion
.
For
Moses
had
but
still
spoken
of
going
but
three
dayes
journey
into
the
Wildernesse
to
worship
.
SECT.
XXI
.
Rameses
,
and
Succoth
,
ver.
37.
THe
most
famous
of
the
Deities
of
Aegypt
,
was
their
Goddesse
Isis
,
mentioned
in
all
Heathen
Authours
,
of
her
doth
the
last
syllable
in
Raam-ses
,
and
Rame-ses
,
seeme
to
sound
,
as
being
Townes
that
bare
the
name
of
this
Goddesse
,
and
importing
the
Towne
,
or
Temple
,
or
some
such
thing
of
Isis.
For
that
which
the
Aegyptians
called
Ses
,
or
Sis
,
other
languages
in
pronouncing
would
augment
with
a
vowell
before
,
for
so
was
it
ordinary
.
Aegypt
at
home
was
called
Cophti
,
but
forainers
did
call
it
Esophti
,
and
so
it
came
to
be
Egypti
.
So
the
Sea
that
lay
among
the
Gentiles
of
Greece
,
was
in
Hebrew
Mare
Goiim
,
the
Sea
of
the
Gentiles
,
but
other
Nations
would
put
E
before
,
and
so
it
came
to
be
called
EGoiim
or
EGaeum
.
The
Syrian
and
Arabicke
Testaments
,
and
the
writing
of
Jewish
Authors
are
full
of
examples
of
this
nature
.
Succoth
,
is
held
to
have
beene
so
called
,
because
Israel
here
lodged
and
pitched
their
tents
in
their
March
out
of
Aegypt
:
but
they
marched
too
much
in
suspition
of
Pharaohs
pursuit
,
to
settle
a
Campe
,
and
to
pitch
tents
so
neere
him
.
But
it
rather
seemeth
to
have
taken
denomination
from
the
cloud
of
glory
comming
upon
them
in
this
place
,
which
was
as
a
covering
to
them
,
Psal.
105.
39.
This
their
Divine
conducter
,
stayed
with
them
till
Moses
death
,
save
that
it
was
taken
up
for
a
while
,
because
of
the
golden
calfe
:
at
Moses
death
it
departed
from
them
;
for
when
they
are
to
march
through
Jordan
,
the
Arke
is
to
lead
the
way
,
which
while
the
cloud
was
with
them
it
never
did
,
but
went
in
the
body
and
very
heate
of
the
Army
.
As
the
cloud
departed
at
the
death
of
Moses
the
first
Prophet
,
so
is
it
restored
and
seene
apparently
at
the
sealing
of
the
great
Prophet
,
Luk.
9.
30.
SECT.
XXII
.
The
decree
at
Marab
,
Exod.
15
:
25.
SHam
Sam
lo
hhok
umishpat
:
There
he
set
a
decree
,
and
a
judgement
for
them
:
God
is
beginning
now
to
compose
and
platforme
the
people
into
a
setled
policy
,
which
while
they
were
under
the
feare
and
danger
of
Pbaraoh
could
not
be
done
;
And
here
he
passeth
a
decree
and
judgement
upon
them
,
what
they
must
looke
for
in
the
wildernesse
,
according
to
their
dealing
with
him
.
If
they
will
diligently
hearken
to
his
words
,
&c.
he
will
heale
and
keepe
them
free
from
diseases
,
as
he
healed
those
brackish
waters
,
and
of
bitter
had
made
them
sweet
;
but
if
otherwise
,
they
must
expect
accordingly
.
Those
that
have
obscured
this
place
by
questioning
whether
this
Ordinance
at
Marah
,
were
for
the
Sabbath
,
or
for
the
red
Cow
,
or
for
the
tryall
of
the
suspected
Wife
,
or
for
the
dimensum
of
their
diet
in
the
Wildernesse
,
have
made
obscurity
where
there
is
none
at
all
,
and
have
supposed
this
to
have
beene
an
Ordinance
whereafter
Israel
was
to
walke
,
whereas
it
was
rather
a
decree
whereafter
God
would
deale
with
them
according
to
their
walking
;
And
answerably
seeme
the
latter
words
,
Vesham
Nissahu
,
to
beare
this
sense
,
for
there
he
had
tryed
them
.
The
word
Hhok
,
is
taken
in
a
signification
agreeable
to
this
,
Psal.
2.
7.
I
declare
it
for
a
decree
,
that
since
the
Lord
hath
said
unto
me
,
Thou
art
my
Sonne
,
&c.
That
therefore
,
ye
Kings
,
and
Potentates
,
&c.
submit
to
the
obedience
of
him
,
or
else
his
anger
will
shortly
kindle
,
&c.
SECT.
XXIII
.
That
this
story
of
Jethro
is
misplaced
,
and
why
.
THat
this
story
is
misplaced
,
is
plaine
by
these
things
:
First
,
Jethro
,
Moses
father
in
Law
,
tooke
a
burnt
offering
,
and
sacrifices
for
God
,
ver.
12.
Secondly
,
Now
on
the
morrow
,
Moses
sate
to
judge
the
people
,
vers.
13.
and
made
them
know
the
Statutes
of
God
,
and
his
Lawes
,
vers.
16.
But
as
the
story
lyeth
here
,
there
was
no
Tabernacle
nor
Altar
for
Sacrifice
yet
built
;
Neither
as
yet
did
Moses
know
the
Statutes
and
Lawes
of
God
himselfe
,
for
as
yet
they
are
not
come
to
Sinai
.
Thirdly
,
Moses
himselfe
telleth
that
the
choosing
of
Judges
and
Elders
,
which
was
done
upon
Jethroes
Counsell
,
was
not
till
their
departing
from
Sinai
.
The
Lord
your
God
spake
unto
us
in
Horeb
,
saying
,
You
have
dwelt
long
enough
in
this
mountaine
,
&c.
And
I
spake
unto
you
at
that
time
,
s●ying
,
I
am
not
able
to
beare
you
my selfe
alone
,
&c.
Deut.
1.
from
vers.
7.
to
19.
So
that
this
story
should
lye
at
the
10
of
Numbers
,
and
come
in
betwixt
the
tenth
and
eleventh
verses
of
that
chapter
,
and
the
story
to
be
conceived
thus
.
When
Moses
had
received
all
the
Lawes
which
God
would
give
him
at
Sinai
,
from
Exod.
20.
to
the
Law
of
the
silver
Trumpets
,
which
was
the
last
,
Num.
10.
then
came
Jetbro
,
and
brought
Moses
wife
and
children
,
and
seeing
him
toyling
in
judgement
,
he
adviseth
him
to
chuse
Judges
to
ease
him
;
which
being
done
,
ere
long
the
cloud
removed
,
and
they
must
flit
from
Sinai
,
ver.
11.
When
they
are
ranked
to
march
,
Moses
desireth
Hobab
or
Jethro
his
Father
in
Law
to
goe
along
with
him
,
which
he
denyeth
,
but
returneth
to
his
owne
Country
,
Num.
10.
29
,
30.
31
,
32.
compared
with
the
last
verse
of
this
Chapter
.
Thus
lyeth
the
order
of
the
story
.
Now
,
the
reason
why
it
is
misplaced
is
this
.
In
the
last
verse
of
the
preceding
Chapter
,
there
is
a
perpetuall
curse
decreed
against
Amalek
,
The
Lord
hath
sworne
that
the
Lord
will
have
warre
with
Amalek
,
from
generation
to
generation
.
Now
the
Midianites
and
Amalekites
lived
so
promiscuously
together
,
that
they
were
as
one
people
,
and
the
Kenites
,
or
the
family
of
Jethro
,
dwelt
in
the
midst
of
them
,
1
Sam.
15.
6.
Therefore
that
it
might
be
observed
that
Jethro
fell
not
under
that
curse
of
Amalek
,
Moses
bringeth
him
in
comming
to
the
Campe
of
Israel
,
and
to
God
,
as
soone
as
ever
the
curse
is
uttered
,
that
every
eye
might
presently
observe
that
Jethro
was
exempted
from
it
.
Object
.
But
Moses
and
Israel
,
by
this
account
lay
almost
a
twelve
moneth
at
Sinai
,
before
his
wife
and
children
came
at
him
,
and
can
this
be
thought
,
that
they
should
be
so
unnaturall
one
to
another
?
Answer
.
This
was
Moses
his
doing
,
not
of
unnaturalnesse
,
but
piety
,
to
restraine
their
comming
,
till
his
great
taske
of
receiving
and
giving
the
Law
,
and
building
the
Tabernacle
was
over
;
Letters
and
Vi●its
passed
betwixt
them
there
is
no
doubt
,
and
they
kept
at
distance
thus
by
consent
for
a
season
.
That
letters
passed
may
be
collected
from
vers
.
6.
7.
And
Jethro
,
Moses
Father
in
law
,
said
unto
Moses
,
I
Jethro
thy
Vather
in
law
,
come
to
thee
.
And
Moses
went
out
to
meete
his
Father
in
law
.
Jethro
said
not
thus
to
Moses
his
face
,
I
am
come
to
thee
:
For
then
why
or
how
upon
this
tidings
,
could
Moses
goe
forth
to
meete
him
,
when
they
spake
face
to
face
already
?
Nor
could
this
speech
be
delivered
by
a
messenger
,
for
it
had
beene
an
improper
and
senselesse
speech
of
a
messenger
to
say
,
I
Jethro
come
to
thee
:
but
this
Jethro
himselfe
telleth
Moses
by
letter
,
before
he
commeth
at
him
,
whereupon
Moses
goeth
forth
to
meete
him
.
SECT.
XXIIII
.
Israels
march
from
Rephidim
to
Sinai
.
Saint
Paul
explained
.
1
Cor.
10.
4.
Quest
.
HOw
can
it
be
said
that
they
departed
from
Rephidim
,
and
came
to
Sinai
,
whereas
Rephidim
and
Sinai
were
all
one
?
For
every
one
knoweth
that
the
mountaine
whereon
the
Law
was
given
is
called
Horeb
and
Sinai
,
indifferently
:
as
Exod.
19.
18.
compared
with
Malach.
4.
4.
Now
when
they
were
at
Rephidim
,
chap.
17.
1.
they
were
at
Horeb
,
vers.
2.
So
that
to
goe
from
Rephidim
to
Sinai
,
is
to
goe
from
Horeb
to
Horeb.
Answ.
The
hill
on
which
the
Law
was
given
had
indeed
two
names
,
and
as
Bellonius
saith
,
two
tops
,
the
one
side
of
it
was
called
Horeb
,
from
the
rocky
drought
of
it
,
being
utterly
devoid
of
water
:
The
other
side
was
called
Sinai
,
from
the
bushes
and
brambles
that
grew
upon
it
,
in
one
of
which
Moses
saw
the
Lord
in
a
flame
of
fire
;
if
so
be
it
tooke
not
the
name
from
Sini
the
sonne
of
Canaan
,
Gen.
10.
Now
when
Israel
lay
at
Rephidim
they
lay
upon
Horeb
side
,
and
there
out
of
the
droughty
rocke
,
Moses
m●raculously
bringeth
forth
water
.
Their
march
from
Rephidim
is
at
the
skirts
of
the
hill
from
Horeb
to
Sinai
side
of
the
mountaine
.
And
in
the
same
sense
is
Paul
to
be
understood
,
1
Cor.
10.
4.
They
dranke
of
the
Rocke
that
followed
them
.
Not
that
the
Rocke
stirred
and
went
along
with
them
,
but
that
the
water
which
miraculously
gushed
out
of
the
one
side
of
the
hill
Horeb
,
ran
along
with
them
as
they
marched
at
the
foot
of
the
hill
,
till
they
came
to
the
other
side
of
the
hill
Sinai
.
And
so
is
Moses
himselfe
to
be
understood
.
I
cast
the
dust
of
the
golden
Calfe
into
the
brooke
that
descended
out
of
the
Mount
.
Deut.
9.
21.
Not
that
the
brooke
gushed
out
of
the
mount
on
that
side
on
which
the
Calfe
was
erected
,
but
on
the
other
,
and
at
the
skirt
of
the
hill
came
running
to
that
.
SECT.
XXV
.
The
Station
and
Posture
of
Israel
before
Sinai
,
Exod.
19.
ON
the
first
day
of
the
moneth
Sivan
,
which
was
towards
the
middle
of
our
May
,
in
the
yeare
of
the
world
2513.
they
come
from
Rephidim
to
Sinai
,
and
pitch
in
their
maine
body
,
more
especially
on
the
South
and
South
East
side
of
the
Mount
,
See
Deut.
33.
2.
and
compare
the
situation
of
S●ir
in
the
point
of
the
Compasse
.
In
three
parts
or
squadrons
did
their
Campe
sit
downe
before
it
.
1.
Next
to
the
hill
pitched
the
Elders
or
70.
heads
of
the
chiefe
families
which
had
gone
into
Aegypt
,
these
are
called
the
house
of
Jacob
,
Vers.
3.
as
Gen.
46.
27.
2.
Next
behind
them
pitched
the
people
in
their
maine
body
,
consisting
of
so
many
hundred
thousands
:
these
are
called
the
children
of
Israel
,
Vers.
3.
And
this
distinction
is
observed
,
Vers.
7.
8.
And
Moses
called
the
Elders
,
&c.
And
all
the
people
answered
.
3.
On
the
outside
of
all
lay
the
mixed
multitude
or
the
Aegyptians
that
had
joyned
to
them
and
came
out
with
them
.
On
the
second
day
of
the
moneth
,
and
of
their
arrivall
there
Moses
goeth
up
into
the
mountaine
,
being
called
up
by
the
Lord
,
Vers.
3.
and
when
he
commeth
downe
telleth
the
people
the
words
of
the
Lord
,
Vers.
5.
If
yee
will
heare
my
voyce
indeed
and
keepe
my
Covenant
,
yee
shall
be
my
peculiar
people
:
To
which
the
people
even
before
they
know
what
the
Commandements
of
the
Lord
would
be
,
do
promise
to
obey
and
hearken
,
not
by
rash
undertaking
to
performe
they
knew
not
what
,
as
some
have
beene
bold
to
taxe
them
,
nor
yet
presuming
upon
their
owne
abilitie
to
keepe
the
Law
,
as
others
have
concluded
upon
them
;
but
having
been
trained
up
from
their
infancy
,
and
instructed
in
the
doctrine
of
Faith
,
they
piously
conclude
,
when
God
commeth
to
give
them
a
Law
and
to
make
a
covenant
with
them
,
that
God
would
not
crosse
himselfe
in
the
Doctrine
of
salvation
,
but
that
the
Law
that
hee
would
now
give
them
should
be
a
Law
conducing
and
leading
to
Faith
still
,
a
Schoolemaster
to
Christ
,
and
not
an
extinguisher
of
the
doctrine
of
salvation
by
him
.
On
the
third
day
of
the
moneth
Moses
goeth
up
into
the
mountaine
againe
,
Vers.
9.
and
is
charged
to
sanctifie
the
people
,
which
accordingly
is
done
on
that
day
;
and
on
the
fourth
and
fifth
,
and
on
the
sixth
day
in
the
morning
the
ten
Commandements
are
given
.
SECT.
XXVI
.
The
Iewes
Tenet
concerning
the
Law
.
Talm.
in
Maccoth
.
Rab.
Abhuhahh
Ner.
1.
THe
whole
Law
,
say
they
,
was
given
to
Moses
in
six
hundred
and
thirteene
precepts
.
David
in
the
fifteenth
Psalme
bringeth
them
all
within
the
compasse
of
eleven
.
1.
To
walke
uprightly
.
2.
To
worke
righteousnesse
.
3.
To
speake
truth
in
the
heart
.
4.
Not
to
slander
.
5.
Not
to
wrong
a
Neighbour
.
6.
Not
to
entertaine
or
raise
an
ill
report
.
7.
To
vi●i●●e
a
reprobate
.
8.
To
honour
them
that
feare
the
Lord
.
9.
That
alter●th
not
his
oath
.
10.
Not
to
lend
to
usury
.
11.
Not
to
take
bribes
against
the
innocent
.
The
Propbet
Isaiah
brings
these
to
six
,
in
Chap.
33.
15.
1.
To
walke
justly
.
2.
To
speake
righteously
.
3.
To
refuse
gaine
of
oppression
.
4.
To
shake
hands
from
taking
bribes
.
5.
To
stop
the
eares
from
hearing
of
blood
.
5.
To
shut
the
eyes
from
seeing
of
evill
.
Micab
reduceth
all
to
three
,
Chap.
6.
8.
1.
To
doe
justly
.
2.
To
love
mercy
.
3.
To
walke
humbly
with
God
.
Isaiah
againe
to
two
,
Chap.
56.
1.
1.
Keepe
judgement
.
2.
Do
justice
.
Am●s
to
one
,
Chap.
5.
4.
Seeke
me
.
Habakkuk
also
brings
all
to
one
,
Chap.
2.
4.
The
just
by
his
Faith
shall
live
.
Thus
the
Jewes
witnesse
against
themselves
while
they
conclude
that
Faith
is
the
summe
of
the
Law
,
and
yet
they
stand
altogether
upon
workes
;
A
testimony
from
Jewes
exceedingly
r●markable
.
SECT.
XXVII
.
Articles
of
a
beleeving
Iewes
Creed
collected
out
of
Moses
Law
.
1.
I
Beleeve
that
salvation
is
by
Faith
,
not
by
Workes
.
When
the
Talmudick
Jewes
make
such
a
confession
as
is
mentioned
instantly
before
,
wherein
they
reduce
all
the
tenor
and
marrow
of
the
Law
under
this
one
doctrine
of
living
by
Faith
,
Hab.
2.
4.
The
just
by
his
Faith
shall
live
:
it
is
no
wonder
if
the
more
ancient
and
more
holy
Jewes
under
the
Law
looked
for
salvation
,
not
by
their
owne
merits
and
workes
,
but
onely
by
Faith
:
This
fundamentall
point
of
Religion
they
might
readily
learne
by
these
two
things
.
1.
From
the
impossibility
of
their
keeping
the
Law
,
which
their
consciences
could
not
but
convince
them
of
,
by
their
disabiliti●
to
heare
it
,
and
by
their
daily
carriage
.
2.
In
that
they
saw
the
holiest
of
their
men
,
and
the
holiest
of
their
services
,
to
receive
sanctitie
,
not
from
themselves
,
but
from
another
.
So
they
saw
that
the
Priest
[
who
was
or
should
bee
at
least
the
holiest
man
amongst
them
]
was
sanctified
by
his
garments
,
and
that
the
sacrifices
were
sanctified
by
the
Altar
.
From
these
premises
they
could
not
but
conclude
,
that
no
man
,
nor
his
best
service
could
be
accepted
as
holy
in
it selfe
,
but
must
be
sanctified
by
another
.
2.
I
beleeve
that
there
is
no
salvation
without
reconciliation
with
God
,
and
no
reconciliation
without
satisfaction
.
The
first
part
of
this
Article
is
so
plaine
that
nature
might
teach
it
,
and
so
might
it
the
latter
also
;
and
laying
hereto
Moses
his
lex
talionis
,
eye
for
eye
,
tooth
for
tooth
,
it
made
it
doubtlesse
.
3.
I
beleeve
that
satisfaction
shall
once
be
made
.
This
they
might
see
by
their
daily
sacrifice
,
aiming
at
a
time
when
there
should
full
satisfaction
be
made
,
which
these
poore
things
could
not
doe
.
No
lesse
did
their
Iubilee
yeare
intimate
when
men
in
debt
and
bondage
were
quitted
;
The
very
time
of
the
yeare
,
when
the
Iubilee
yeare
began
,
calling
all
Israel
to
thinke
of
a
Jubilee
from
sinne
and
Satans
bondage
,
into
which
mankind
fell
at
the
same
time
of
the
yeare
.
4.
I
beleeve
that
satisfaction
for
sinne
shall
be
made
by
a
man
.
This
is
answerable
to
reason
that
as
a
man
sinned
,
so
a
man
should
satisfie
:
but
Moses
Law
about
redemption
of
land
by
a
kinsman
,
taught
Israel
to
expect
that
one
that
should
be
akin
in
the
flesh
to
mankind
,
should
redeeme
for
him
morgaged
heaven
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
in
Hebrew
is
both
a
kinsman
and
a
Redeemer
.
5.
I
beleeve
that
he
shall
be
more
then
a
man
.
This
they
learned
from
the
common
service
about
the
Tabernacle
,
wherein
the
high
Priest
,
a
man
as
fully
hallowed
and
sanctified
as
man
could
be
,
for
his
outward
function
;
yet
did
he
offer
and
offer
againe
for
the
people
and
himselfe
,
and
yet
they
were
uncleane
still
.
This
read
a
Lecture
to
every
ones
apprehension
,
that
a
meere
man
could
not
doe
the
deed
of
satisfaction
,
but
he
must
be
more
.
6.
I
beleeve
the
redeemer
must
also
be
God
as
well
as
man
.
The
disabilitie
of
beasts
to
make
satisfaction
,
they
saw
by
their
dying
in
sacrifice
one
after
another
,
and
yet
mans
conscience
cleansed
never
the
better
.
The
unabilitie
of
man
we
saw
before
:
The
next
then
that
is
likely
to
doe
this
worke
are
Angels
.
But
them
Israel
saw
in
the
Tabernacle
curtaines
spectators
onely
and
not
actors
in
the
time
and
worke
of
reconciliation
.
From
hence
they
might
gather
that
it
must
be
God
dwelling
with
man
in
one
person
,
as
the
cloud
,
the
glory
of
God
never
parted
from
the
Arke
.
7.
I
beleeve
that
mans
Redeemer
shall
die
to
make
satisfaction
.
This
they
saw
from
their
continued
bloody
sacrifices
,
and
from
the
covenants
made
,
and
all
things
purged
by
blood
.
This
the
heedlesse
man-slayer
might
take
heed
of
,
and
see
that
as
by
the
death
of
the
high
Priest
he
was
restored
to
liberty
,
so
should
mankind
be
by
the
death
of
the
highest
Priest
to
the
glorious
libertie
of
the
sonnes
of
God
.
Their
delivery
from
Egypt
by
the
death
of
a
Lambe
taught
them
no
lesse
.
8.
I
beleeve
that
he
shall
not
die
for
his
owne
sinnes
,
but
for
mans
.
Every
sacrifice
read
this
lecture
,
when
the
most
harmelesse
of
beasts
and
birds
were
offered
.
9.
I
beleeve
that
he
shall
overcome
death
.
This
Israel
saw
by
necessary
conclusion
,
that
if
Christ
should
fall
under
death
,
he
did
no
more
then
men
had
done
before
.
His
resurrection
they
saw
in
Aarons
Rod
,
Manna
,
Scapegoate
,
Sparrow
,
&c.
10.
I
beleeve
to
be
saved
by
laying
hold
upon
his
merits
.
Laying
their
right
hand
upon
the
head
of
every
beast
that
they
brought
to
be
offered
up
taught
them
,
that
their
sinnes
were
to
be
imputed
to
another
,
and
the
laying
hold
on
the
hornes
of
the
Altar
,
being
sanctuary
or
refuge
from
vengeance
,
taught
them
that
anothers
merits
were
to
bee
imputed
to
them
,
yet
that
all
offenders
were
not
saved
by
the
Altar
,
Exod.
21.
12.
1
King.
2.
29.
the
fault
not
being
in
the
Altar
but
in
the
offender
,
it
is
easie
to
see
what
that
signified
unto
them
.
Thus
far●e
each
holy
Israelite
was
a
Christian
in
this
point
of
doctrine
,
by
earnest
study
finding
these
points
under
the
vaile
of
Moses
.
The
ignorant
were
taught
this
by
the
learned
every
Sabbath
day
,
having
the
Scriptures
read
and
expounded
unto
them
.
From
these
groundworkes
of
Moses
,
and
the
Prophets
Commentaries
thereupon
concerning
the
Messias
,
came
the
schooles
of
the
Jewes
to
be
so
well
versed
in
that
point
,
that
their
Scholars
doe
mention
his
very
name
Jesus
:
the
time
of
his
birth
in
Tisri
:
the
space
of
his
preaching
three
yeeres
and
a
halfe
:
the
yeare
of
his
death
they
yeare
of
Jubile
,
and
divers
such
particulars
to
be
found
in
their
Authors
,
though
they
knew
him
not
when
he
came
amongst
them
.
SECT.
XXVIII
.
The
Covenant
made
with
Israel
:
They
not
sworne
by
it
to
the
ten
Commandements
,
Exod.
24.
VVHen
Israel
cannot
indure
to
heare
the
ten
Commandements
given
,
it
was
ready
to
conclude
,
that
they
could
much
lesse
keepe
them
.
Therefore
God
giveth
Moses
privately
fifty
seven
precepts
besides
,
namely
Ceremoniall
and
Judiciall
:
to
all
which
the
people
are
the
next
morning
after
the
giving
of
the
ten
Commandements
,
sworne
and
entered
into
Covenant
,
and
these
made
them
a
Ceremoniall
and
singular
people
.
About
which
these
things
are
observable
.
1.
That
they
entred
into
Covenant
to
a
written
Law
,
Chap.
24.
4.
And
Moses
wrote
all
the
words
of
the
Lord
,
&c.
Against
tradions
.
2.
That
here
was
a
booke
written
forty
dayes
before
the
writing
of
the
two
tables
:
Against
them
that
hold
that
the
first
letters
that
were
seene
in
the
world
,
were
the
writing
of
God
in
those
Tables
.
And
we
have
seene
before
also
two
pieces
of
writing
before
this
of
Moses
,
viz.
the
88.
and
89.
Psalmes
:
And
of
equall
antiquity
with
them
,
or
not
much
lesse
was
the
penning
of
the
booke
of
Iob
,
most
probably
written
by
Elibu
one
of
the
Speakers
in
it
,
as
may
be
conjectured
from
Chap.
32.
15
,
16
,
17.
and
some
other
probabilitie
.
3.
That
this
first
Covenant
was
made
with
water
,
and
blood
,
and
figurative
language
:
For
the
twelve
pillars
that
represented
the
people
are
called
the
people
,
Exod.
24.
4.
8.
As
the
words
in
the
second
Covenant
,
this
my
body
,
are
to
bee
understood
in
such
another
sense
.
4.
That
the
ten
Commandements
were
not
written
in
the
book
of
that
Covenant
,
but
onely
those
57.
precepts
mentioned
before
.
For
1.
The
Lord
giveth
the
other
precepts
,
because
the
people
could
not
receive
the
ten
:
for
could
they
have
received
and
observed
those
as
they
ought
,
they
must
never
have
had
any
parcell
of
a
Law
more
:
as
if
Adam
had
kept
the
Morall
Law
,
he
had
never
needed
to
have
heard
of
the
promise
;
and
so
if
we
could
but
receive
the
same
Law
as
we
should
,
we
had
never
needed
the
Gospell
.
Now
it
is
most
unlike
that
since
God
gave
them
those
other
commands
,
because
they
could
not
receive
the
ten
,
that
hee
would
mingle
the
ten
and
them
together
in
the
Covenant
.
2.
It
is
not
imaginable
that
God
would
ever
cause
a
people
to
sweare
to
the
performance
of
a
Law
which
they
could
not
indure
so
much
as
to
heare
.
3.
The
ten
Commandements
needed
not
to
be
read
by
Moses
to
the
people
,
seeing
they
had
all
heard
them
from
the
mouth
of
the
Lord
but
the
day
before
.
4.
Had
they
beene
written
and
laid
up
in
this
booke
,
what
necessitie
had
there
beene
of
their
writing
and
laying
up
in
the
Tables
of
stone
?
5.
Had
Moses
read
the
ten
Commandements
in
the
beginning
of
his
booke
,
why
should
he
repeate
some
of
them
againe
at
the
latter
end
,
as
Exod.
23.
12.
Let
such
ruminate
upon
this
,
which
hold
and
maintaine
that
the
Sabbath
as
it
standeth
in
the
fourth
Commandement
,
is
only
the
Jewish
Sabbath
,
and
consequently
Ceremouiall
.
And
let
those
good
men
that
have
stood
for
the
day
of
the
Lord
against
the
other
,
consider
whether
they
have
not
lost
ground
,
in
granting
that
the
fourth
Commandement
instituted
the
Jewish
Sabbath
.
For
,
First
,
The
Jewes
were
not
sworne
to
the
Decalogue
at
all
,
and
so
not
the
Sabbath
as
it
standeth
there
,
but
onely
to
the
fifty
seven
precepts
written
in
Moses
his
booke
,
and
to
the
Sabbath
as
it
was
there
,
Exod.
23.
12.
Secondly
,
The
end
of
the
Ceremoniall
Sabbath
of
the
Jewes
was
in
remembrance
of
their
delivery
out
of
Aegypt
,
Deut.
5.
15.
but
the
morall
Sabbath
of
the
two
Tables
is
in
commemoration
of
Gods
resting
from
the
workes
of
the
Creation
.
Exod.
20.
10.
11.
SECT.
XXIX
.
The
punishment
of
Israel
for
the
golden
Calse
.
Exod.
32.
ISRAEL
cannot
be
so
long
without
Moses
,
as
Moses
can
be
without
meate
.
The
fire
still
burneth
on
the
top
of
mount
Sinai
,
out
of
which
they
had
so
lately
received
the
Law
,
and
yet
so
suddainely
doe
they
breake
the
greatest
Commandement
of
that
Law
to
extremity
:
of
Aegyptian
Jewels
,
they
make
an
Aegyptian
Idol
,
because
thinking
Moses
had
beene
lost
,
they
intended
to
returne
for
Aegypt
.
Grievous
was
the
sinne
,
for
which
they
must
looke
for
grievous
punishment
,
which
lighted
upon
them
in
divers
kinds
.
First
,
the
Cloud
of
Glory
,
their
divine
conductor
,
departeth
from
the
campe
,
which
was
now
become
prophane
and
uncleane
.
Secondly
,
the
Tables
Moses
breaketh
before
their
face
,
as
shewing
them
most
unworthy
of
the
Covenant
.
Thirdly
,
The
building
of
the
Tabernacle
,
the
evidence
,
that
God
would
dwell
among
them
,
is
adjourned
and
put
off
,
for
now
they
had
made
themselves
unworthy
.
Fourthly
,
for
this
sinne
God
gave
them
up
to
worship
all
the
host
of
heaven
,
Act.
7.
42.
Fifthly
,
Moses
bruiseth
the
Cal●e
to
Powder
,
and
straweth
it
upon
the
waters
,
and
maketh
the
People
drinke
.
Here
spirituall
fornication
commeth
under
the
same
tryall
that
carnall
did
.
Num.
5.
24.
These
that
were
guilty
of
this
Idolatry
the
water
thus
dr●nke
,
made
their
belly
to
swell
,
and
to
give
a
visible
signe
and
token
of
their
guilt
:
then
setteth
Moses
the
Levites
to
slay
every
one
whose
bellies
they
found
thus
swelled
,
which
thing
they
did
with
that
zeale
and
sincerity
that
they
spared
neither
Father
,
nor
Brother
of
their
owne
,
if
they
found
him
guilty
.
In
this
slaughter
there
fell
about
three
thousand
,
these
were
ring-leaders
and
chiefe
agents
in
this
abomination
,
and
therefore
made
thus
exemplary
in
their
punishment
:
upon
the
rest
of
the
People
the
Lord
sent
a
Plague
,
vers.
35.
A●ron
had
first
felt
the
smart
in
this
destruction
,
had
his
action
in
this
businesse
beene
as
voluntary
as
was
theirs
,
but
what
hee
did
,
hee
did
in
feare
of
his
life
.
SECT.
XXX
.
That
Moses
fasted
three
Fasts
of
forty
dayes
apeece
.
IT
is
a
doubt
of
no
small
import
:
Why
seeing
it
pleased
God
to
appoint
the
Feast
of
expiation
,
the
solemne
Feast
of
Humiliation
,
in
that
moneth
of
the
yeare
,
in
which
sinne
entred
into
the
World
,
why
he
also
did
not
appoint
it
upon
the
same
day
in
which
sinne
entred
,
viz.
the
sixth
day
of
the
moneth
,
but
on
the
tenth
.
The
reason
of
this
is
to
be
found
out
by
observing
Moses
his
Fasts
in
the
mount
,
and
the
conclusion
of
the
last
of
them
.
That
he
fasted
thrice
forty
dayes
,
is
not
so
frequently
observed
,
as
it
easily
may
be
concluded
from
his
owne
words
.
The
first
Fast
in
Exod.
24.
18.
And
Moses
was
in
the
mountaine
forty
dayes
and
forty
nights
:
At
the
end
of
these
dayes
they
made
the
golden
Calfe
.
The
second
Fast
,
Exod.
32.
30
,
31.
It
came
to
passe
on
the
morrow
that
Moses
said
unto
the
People
,
Ye
have
sinned
a
great
sin●e
,
and
now
I
will
goe
up
into
the
mount
,
&c.
and
Moses
returned
unto
the
Lord
,
&c.
which
he
explaineth
,
Deut.
9.
18.
I
fell
down●
before
the
Lord
,
as
at
the
first
,
forty
dayes
and
forty
nights
,
&c.
The
third
Fast
when
he
goeth
up
with
the
new
hewed
Tables
.
Ex●d.
34.
28.
And
he
was
there
with
the
Lord
forty
dayes
and
forty
nights
,
&c.
All
which
being
reckoned
together
from
the
day
after
the
giving
of
the
ten
Commandements
,
or
from
the
seventh
day
of
the
moneth
Sivan
,
it
will
be
found
that
his
last
fast
,
when
he
had
obtained
pardon
for
Israel
,
and
the
Tables
renewed
,
ended
on
the
tenth
day
of
Tisri
:
on
which
day
he
came
downe
with
the
glad
tydings
of
reconciliation
:
in
mem●riall
of
which
,
that
day
was
ever
after
observed
for
the
Feast
of
expiation
:
upon
the
tyding●
of
this
,
and
of
the
making
of
the
Tabernacle
the
People
begin
to
dispose
of
their
tents
,
and
to
build
them
booths
,
because
it
will
be
long
ere
the
worke
be
finished
,
and
they
remove
from
Sinai
:
for
this
the
fifteenth
day
of
the
moneth
is
instituted
for
the
feast
of
Tabernacles
,
ever
after
.
Hence
forward
is
the
Tabernacle
begun
,
and
is
halfe
a
yeer●
in
making
within
a
very
little
.
SECT.
XXXI
.
The
sornte
,
or
Idea
,
and
representation
of
the
Tabernacle
.
THe
forme
and
fabrick●
of
the
Tabernacle
is
thrice
re●earsed
in
the
patterne
,
in
the
making
,
and
in
the
setting
up
,
as
if
by
this
threefold
coard
of
description
,
the
Holy
Ghost
would
draw
all
to
a
serious
observation
.
Moses
saw
a
glorious
Tabernacle
pitched
in
Mount
Sinai
to
be
the
patterne
of
his
,
as
his
was
to
be
the
patterne
of
a
more
glorious
:
According
to
the
exact
forme
of
this
that
he
saw
,
was
he
to
make
his
:
This
taught
Moses
and
Israel
,
that
the
making
and
service
of
their
Tabernacle
,
did
onely
serve
to
the
Patterne
and
shadow
of
heavenly
things
,
Heb.
8.
5.
Christ
is
the
true
Tabernacle
,
by
,
and
in
whom
God
dwelleth
among
men
.
Joh.
2.
21.
Heb.
9.
11.
Now
as
there
was
a
Tabernacle
pitched
before
God
in
Sinai
,
before
there
was
one
made
in
Israel
,
so
was
Christs
inca●nation
in
the
decree
of
God
,
long
before
he
was
exhibited
in
the
flesh
.
Upon
the
making
of
Moses
his
Tabernacle
,
this
in
the
mount
vanished
,
as
that
of
Moses
was
to
doe
upon
the
comming
of
the
true
one
,
Christ
.
The
Tabernacle
was
Israels
moveable
Temple
,
and
so
at
every
flitting
might
teach
them
to
looke
for
one
that
should
not
be
moved
.
It
consisted
of
three
parts
,
the
holiest
,
the
holy
,
and
the
Court
,
as
our
Churches
doe
,
of
the
Chancell
,
Church
,
and
Churchy●rd
.
It
was
alwayes
pitched
East
and
West
,
whensoever
it
was
set
downe
,
as
our
Churches
stand
,
but
with
this
difference
,
that
the
chiefest
place
in
the
Tabernacle
,
or
holiest
of
all
,
answering
to
our
Chancels
,
stood
Westward
,
and
Israel
worshipped
with
their
faces
Westward
,
because
they
would
not
imitate
the
Heathen
,
who
worshipped
towards
the
Sun-rising
.
And
in
their
services
looked
alwayes
towards
us
Gentiles
in
the
West
,
as
expecting
us
to
be
joyned
to
their
God
with
them
.
SECT.
XXXII
.
The
dimensions
of
the
Tabernacle
.
THe
Tabernacle
was
thirty
cubits
long
,
for
twenty
plankes
of
a
cubit
and
a
halfe
breadth
apeece
made
one
side
,
or
the
length
of
it
,
and
it
was
ten
cubits
broad
,
as
shall
appe●re
hereafter
.
But
first
observe
these
two
things
.
First
,
That
those
which
are
translated
boards
,
were
indeed
planks
of
a
good
thicknesse
,
even
of
nine
inches
thicke
apeece
,
for
it
is
said
,
in
the
fastning
of
the
sides
of
the
Tabernacle
,
that
a
barre
of
Shittim
wood
,
ran
through
the
thicknesse
of
the
boards
,
as
they
stood
edging
oneto
another
.
Now
this
barre
was
no
small
one
,
for
it
was
the
chiefe
strength
of
the
side
,
and
therefore
must
have
a
large
hole
bored
to
run
through
,
and
consequently
,
it
must
be
a
thicke
planke
that
would
beare
such
a
hole
,
and
not
an
inch
,
or
two
inch
board
.
Secondly
,
The
cubi●
by
which
the
Tabornacle
is
measured
,
was
but
halfe
a
yard
,
or
the
common
cubit
,
and
not
the
Sanctuary
or
holy
cubit
,
which
was
a
full
yard
.
For
,
first
,
it
is
said
that
every
planke
was
a
cubi●
and
a
hal●e
broad
;
if
this
were
a
yard
and
a
halfe
,
doe
but
imagine
where
plankes
of
such
a
breadth
should
be
had
:
Secondly
,
every
planke
was
ten
cubits
long
;
if
this
were
ten
yards
,
imagine
how
they
should
be
carryed
:
Thirdly
,
every
two
silver
Bases
were
as
long
as
a
planke
was
broad
;
now
two
talents
would
fall
short
of
reaching
to
a
yard
and
an
halfe
.
Lastly
,
the
Altar
of
burnt
offering
was
three
cubits
high
;
if
this
were
three
yards
,
who
could
reach
to
serve
at
it
?
These
things
considered
,
you
finde
that
the
cubit
here
spoken
of
,
is
but
halfe
a
yard
,
and
this
will
helpe
well
in
measuring
all
the
things
to
be
spoken
of
after
.
SECT.
XXXIII
.
The
peoples
contribution
to
the
silver
foundation
:
and
its
forme
and
posture
.
MEasure
out
in
your
imagination
,
an
unequall
square
,
or
a
plot
of
ground
,
of
thirty
cubits
,
or
fifteene
yards
long
,
and
of
ten
cubits
or
five
yards
broad
,
such
was
the
compasse
of
the
Tabernacle
betwixt
Wall
and
Wall
.
The
Foundation
was
of
massy
peeces
of
silver
,
shewing
the
solidity
and
purity
of
the
truth
,
whereupon
the
Church
is
founded
;
Of
these
massy
peeces
there
were
an
hundred
in
all
,
and
in
every
peece
was
a
talent
of
silver
.
Every
man
in
Israel
from
twenty
yeares
old
and
upward
,
was
to
give
halfe
a
Shekell
,
towards
these
foundation
peeces
,
whereas
for
other
things
they
were
not
bound
to
a
setsumme
,
but
to
give
what
their
hearts
moved
them
.
This
might
teach
them
,
that
to
the
fundamentals
of
their
Religion
,
they
were
all
bound
,
but
to
other
things
,
each
one
according
to
the
gift
given
him
.
Their
manner
of
giving
halfe
a
Shekell
,
you
finde
Exod.
36.
26
,
27
,
28.
thus
.
There
were
numbred
of
Israel
,
from
twenty
yeares
old
,
and
upward
,
sixe
hundred
thousand
,
and
three
thousand
five
hundred
and
fifty
men
.
Reckon
thus
;
The
Talent
of
the
Sanctuary
,
contained
120
pound
,
the
pound
25
shekels
,
or
50
halfe
shekels
,
so
that
every
Talent
contained
3000.
shekels
,
or
6000.
halves
:
so
that
sixe
hundred
thousand
halfe
shekels
,
given
by
sixe
hundred
thousand
men
,
doe
amount
to
a
hundred
talents
:
Now
there
were
three
thousand
five
hundred
and
fifty
men
besides
,
which
gave
so
many
halfe
shekels
,
or
one
thousand
seven
hundred
seventy
five
whole
ones
,
with
which
were
made
the
hookes
of
pillars
,
&c.
Exod.
38.
28.
These
hundred
Talents
of
silver
were
thus
wrought
.
Each
one
was
cast
into
a
solid
peece
of
thirteen
inches
and
a
halfe
long
,
and
nine
inches
square
;
in
the
side
that
lay
upward
was
a
morteise
hole
,
neere
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
outmost
ends
.
Now
every
planke
,
whereof
the
sides
were
made
,
was
in
height
five
yards
,
but
in
breadth
three
quarters
,
just
as
broad
as
two
of
these
peeces
of
silver
were
long
,
at
the
foote
of
the
planke
,
at
either
corner
was
a
tenon
made
,
the
planke
being
cut
downe
,
or
abating
so
much
betweene
the
tenons
,
as
the
tenons
themselves
were
in
length
,
so
that
when
the
tenons
were
shrunke
in
the
morteises
,
the
middle
of
the
planke
setled
upon
the
peeces
or
Bases
.
SECT.
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
sixteene
at
the
West
end
,
laid
as
close
together
as
was
possible
,
so
that
though
there
were
so
many
peeces
,
yet
was
it
but
one
intire
foundation
;
Here
are
fourescore
and
fifteene
of
the
hundred
talents
disposed
of
,
in
the
two
sides
and
the
West
end
,
what
became
of
the
foure
talents
remaining
,
and
of
the
East
end
,
we
shall
see
hereafter
.
These
Bases
thus
laid
,
the
plankes
were
set
in
them
,
one
plank
taking
up
two
Bases
,
twenty
plankes
making
the
South
side
,
and
twenty
the
North
,
and
eight
the
West
end
;
these
were
five
yards
long
apeece
,
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
plankes
sure
,
and
to
stand
stedfast
,
the
two
corner
plankes
were
great
helpes
,
of
which
first
,
you
remember
the
length
of
the
sides
,
namely
fifteene
yards
or
twenty
plankes
,
of
three
quarters
breadth
apeece
.
The
West
end
had
sixe
plankes
intire
,
besides
a
planke
at
either
corner
,
joynting
end
and
sides
together
.
These
corner
plankes
were
of
the
same
breadth
that
all
the
other
were
,
and
thus
set
:
The
middle
of
the
breadth
of
the
one
Planke
,
was
laid
close
to
the
end
of
the
South
side
,
or
to
that
planke
that
was
furthest
West
,
so
that
a
quarter
of
a
yard
of
the
breadth
of
the
corner
planke
,
was
inward
,
to
make
up
the
Tabernacle
breadth
,
a
quarter
was
taken
up
with
the
thicknesse
of
the
side
planke
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
plankes
were
inward
a
quarter
of
a
yard
apeece
,
and
the
sixe
plankes
that
stood
betweene
them
of
three
quarters
apeece
,
behold
five
yards
,
just
the
breadth
of
the
house
betweene
wall
and
wall
.
These
corners
knit
end
and
side
together
,
and
were
strength
of
the
building
,
as
Christ
is
of
his
Church
,
making
Jewes
and
Gentiles
one
spirituall
Temple
.
Besides
these
corners
strengthening
the
Fabricke
,
there
were
seven
bonds
to
make
all
sure
.
First
,
plankes
to
plankes
were
close
joynted
at
the
foote
,
so
that
the
Text
calls
them
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
twins
.
Secondly
,
each
planke
was
linked
to
the
next
,
at
the
top
,
with
a
golden
linke
.
Thirdly
,
on
the
side
,
staples
of
Gold
were
fastned
in
every
planke
,
so
that
foure
barres
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
barre
of
the
same
wood
,
that
ran
from
end
to
end
,
through
the
body
or
thicknesse
of
the
plankes
,
a
hole
being
bored
through
each
planke
for
the
purpose
.
By
these
barres
Christ
is
fitly
resembled
,
who
is
conveyed
throughout
the
whole
Scripture
,
in
the
rings
of
diverse
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
Baptisme
;
seventhly
,
one
God
and
Father
of
all
.
Now
view
in
imagination
the
body
of
the
Tabernacle
,
as
it
stands
onely
planked
[
without
any
more
addition
to
it
]
with
plankes
of
Shittim
wood
.
The
length
fifteene
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
plankes
,
massy
peeces
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
.
SECT.
XXXV
.
Of
the
Curtaines
of
the
Tabernacle
.
THe
Tabernacle
was
bounded
with
Curtaines
[
as
lightest
for
carriage
]
which
Curtaines
covered
top
and
sides
.
These
Curtaines
were
Tapestry
worke
:
The
ground
was
of
fine
yarne
dyed
blew
,
Purple
,
and
Scarlet
,
woven
together
;
the
embroydery
was
of
Pictures
of
Cherubims
.
These
Curtaines
were
in
number
ten
,
each
one
being
twenty
eight
cubits
,
or
fourteene
yards
long
,
&
foure
cubits
or
two
yards
broad
:
They
were
sewed
together
five
Curtaines
in
one
peece
,
and
five
in
another
:
so
that
they
made
two
large
peeces
of
Tapestry
of
fourteene
yards
long
,
and
tenne
yards
broad
.
These
two
peeces
are
called
couplings
,
Exod.
26.
5.
And
these
two
were
thus
joyned
together
.
In
the
edge
of
either
,
were
made
fifty
loopes
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
loopes
together
,
and
so
the
two
maine
peeces
were
made
one
covering
or
Tabernacle
,
Exod.
36.
13.
Quest
.
Why
were
not
all
the
ten
Curtaines
sewed
together
on
one
peece
,
but
five
and
five
sewed
together
,
to
make
two
peeces
,
and
then
those
two
thus
looped
together
with
a
button
or
claspe
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
vaile
;
of
which
hereafter
:
Now
according
to
this
division
of
the
house
,
was
also
the
division
of
the
curtaines
.
For
Exod.
26.
32.
it
is
plaine
that
the
vaile
that
parted
the
holy
from
the
most
holy
,
was
hung
just
under
these
golden
claspes
that
knit
the
five
and
five
Curtaines
together
:
So
that
five
Curtaines
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
Curtaines
sewed
together
were
just
so
broad
,
and
so
they
covered
onely
the
top
and
sides
,
but
hung
not
downe
at
the
end
,
which
was
Eastward
;
but
the
most
holy
was
but
five
yards
long
,
and
the
five
Curtaines
over
,
that
did
not
onely
cover
the
top
,
but
also
hung
downe
at
the
West
end
,
to
the
silver
bases
.
Secondly
,
the
looping
together
of
the
Curtaines
,
five
and
five
on
a
peece
,
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
Curtaines
sewed
together
,
but
were
sweetely
knit
together
by
golden
and
ineffable
union
.
Thirdly
,
this
might
also
fully
signifie
the
two
Churches
of
Jewes
and
Gentiles
,
knit
together
by
Christ
,
that
so
they
make
but
one
spirituall
Tabernacle
.
Now
come
and
measure
the
Curtaines
againe
,
imagining
them
throwne
length
way
over
the
Tabernacle
:
they
were
fourteene
yards
long
,
and
twenty
yards
broad
,
when
they
were
all
sewed
and
looped
together
:
This
breadth
covered
the
length
of
the
building
,
which
was
fifteene
yards
,
and
it
hung
downe
behinde
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
thicknesse
of
the
plankes
:
so
that
on
either
side
they
hung
downe
foure
yards
and
one
quarter
,
which
was
three
quarters
of
a
yard
short
of
the
silver
foundation
,
or
little
lesse
.
SECT.
XXXVI
.
Of
the
Goate-haire
Curtaines
.
TO
helpe
this
defect
,
as
also
to
shelter
the
rich
Curtaines
from
weather
,
were
made
Curtaines
of
Goates
haire
,
eleven
in
number
;
in
breadth
each
one
two
yards
,
as
was
the
breadth
of
other
,
but
being
one
Curtaine
more
then
the
other
,
they
were
two
yards
broader
then
the
other
,
when
they
were
all
coupled
together
.
Each
Curtaine
was
thirty
cubits
,
or
fifteene
yards
long
,
and
consequently
a
yardlonger
then
those
spoken
of
before
.
These
were
sewed
,
sixe
together
on
one
peece
,
and
five
on
another
.
These
two
maine
peeces
were
linked
together
,
with
fifty
claspes
of
brasse
,
as
the
other
were
with
fifty
of
gold
.
But
when
these
curtaines
were
laid
upon
the
other
over
the
Tabernacle
,
they
were
not
so
laid
as
these
brazen
loopes
,
did
light
just
upon
the
golden
ones
,
over
the
vaile
,
but
three
quarters
of
a
yard
more
Westward
,
so
that
the
five
curtains
that
went
West
did
reach
to
the
ground
,
and
halfe
a
curtaine
to
spare
,
Exod.
26.
12.
The
other
sixe
that
lay
East
,
reacht
to
the
end
,
covered
the
pillars
whèreon
that
vaile
hung
,
and
they
hung
halfe
a
curtaine
breadth
,
or
a
yard
over
the
entrance
.
Their
length
of
fifteen
:
yards
reacht
halfe
a
yard
lower
on
either
side
,
than
the
other
curtaines
did
,
and
yet
they
came
not
to
the
ground
by
a
quarter
of
a
yard
,
so
that
the
silver
foundations
were
alwayes
plaine
to
be
seene
,
every where
but
at
the
West
end
.
Thus
had
the
Tabernacle
two
coverings
of
curtaines
;
yet
both
these
on
the
flat
roofe
would
not
hold
out
raines
,
and
weather
,
wherefore
there
was
made
for
the
top
a
covering
of
Rammes
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
knowne
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
alwaies
open
to
view
.
Halfe
a
yard
above
that
hid
onely
under
one
curtaine
:
all
the
side
above
that
under
two
,
and
the
top
with
foure
.
SECT.
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
vaile
which
parted
betweene
the
Holy
place
,
and
the
most
Holy
of
all
.
The
Holyest
place
of
all
,
was
filled
and
furnished
before
the
vaile
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
firmenesse
,
herein
fitly
signifying
Heaven
.
In
this
place
,
at
the
West
end
,
stood
the
Arke
of
the
Covenant
of
the
Lord
of
all
the
world
,
Joh.
3.
11.
typifying
Christ
,
by
whom
God
is
come
into
Covenant
with
Gentiles
as
well
as
Jewes
.
The
Arke
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
bottome
stood
upon
the
ground
,
a
figure
of
Christs
abasing
himselfe
upon
the
earth
.
On
the
outside
of
the
uppermost
brink
was
made
a
Golden
Crown
round
about
,
representing
[
say
the
Jewes
]
the
Crowne
of
the
Law
,
but
most
fitly
,
Christ
Crowned
with
glory
.
At
each
corner
was
strucke
in
,
a
staple
or
●ing
of
Gold
,
wherein
were
put
two
staves
of
Shittim
wood
gilded
over
,
to
beare
the
Arke
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
Arke
,
it
was
made
of
pure
Gold
,
beaten
or
formed
to
the
just
length
and
breadth
of
the
Arke
,
that
when
it
was
laid
on
it
touched
the
Golden
Crowne
round
about
.
At
either
end
was
made
a
Cherub
,
or
the
forme
of
an
Angell
,
like
a
childe
,
standing
bowed
,
with
wings
reaching
over
the
Arke
,
so
that
the
wings
of
one
Cherub
touched
the
wings
of
another
.
They
were
of
Gold
,
beaten
out
of
the
same
peece
that
the
cover
of
the
Arke
was
of
.
Their
faces
were
one
to
another
,
and
both
toward
to
the
cover
of
the
Arke
.
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
,
looke
each
at
other
,
and
both
at
Christ
.
So
doe
the
two
Churches
,
of
Jewes
and
Gentiles
.
Thirdly
,
This
covered
the
Law
:
so
doth
Christ
that
it
plead
not
against
his
people
to
condemne
them
.
Fourthly
,
God
speakes
to
Israel
from
hence
,
so
God
by
Christ
to
us
,
Heb.
1.
2.
SECT.
XXXVIII
.
Of
the
Holy
place
without
the
vaile
.
THus
was
the
Sanctum
Sanctorum
,
or
the
most
holy
of
all
:
for
fabricke
and
furniture
.
To
separate
this
from
the
holy
place
was
hung
up
a
vaile
,
of
the
same
stuffe
and
worke
that
the
rich
curtaines
of
the
Tabernacle
were
:
The
hanging
up
of
this
vaile
was
thus
:
Just
under
the
golden
claspes
that
linked
the
curtaines
together
,
were
set
up
foure
pillars
of
Shittim
wood
gilded
over
,
upon
foure
Bases
of
silver
,
such
as
the
plankes
stood
upon
,
and
these
make
up
the
hundred
peeces
,
or
Talents
spoken
of
before
:
The
pillars
stood
a
yard
from
each
other
,
and
the
two
outmost
stood
a
yard
from
the
walke
;
at
the
top
of
each
pillar
was
fastned
a
golden
hooke
,
on
the
which
the
vaile
hung
,
five
yards
broad
,
and
five
yards
high
;
This
vaile
represented
Christs
flesh
or
humanity
,
celebrated
by
foure
Evangelists
,
the
foure
Pillars
that
beare
up
that
story
.
This
place
without
the
vaile
was
ten
yards
long
and
five
yards
broad
:
Into
this
might
the
Priests
come
,
and
Moses
the
Prince
by
a
speciall
warrant
.
The
furniture
of
this
was
,
the
Shewbread
Table
,
the
golden
Candlestick
,
and
the
gilded
Altar
.
SECT.
XXXIX
.
The
Table
of
Shewbread
.
ON
the
P●iests
right
hand
,
as
he
walked
up
this
place
was
the
Table
of
Shewbread
,
of
this
forme
and
matter
,
and
for
this
end
.
A
Table
frame
was
made
two
cubits
long
,
and
a
cubit
broad
,
and
a
cubit
and
a
halfe
high
;
the
matter
of
it
was
Shittim
wood
all
overlaid
with
Gold
:
Equall
with
the
top
of
the
frame
was
a
curious
wrought
border
of
gold
,
of
a
hand
breadth
;
the
higher
edge
equall
with
the
top
of
the
frame
,
and
the
border
so
broad
below
;
on
the
higher
edge
of
this
border
was
set
a
golden
Crowne
,
which
went
quite
about
the
frame
,
and
within
this
Crowne
was
the
cover
laid
;
At
each
corner
or
foot
was
fastned
a
staple
or
ring
of
gold
,
close
by
the
lower
edge
of
the
golden
border
.
As
the
feet
,
so
these
rings
were
foure
,
wherein
were
put
staves
of
Shittim
wood
gilt
with
gold
,
to
beare
the
Table
.
Upon
this
Table
were
set
twelve
Cakes
or
Loaves
,
resembling
the
twelve
Tribes
,
who
had
their
daily
bread
from
God
.
As
on
Aarons
shoulders
,
six
and
six
names
of
Tribes
,
so
on
this
Table
six
and
six
Cakes
,
for
the
Tribes
were
set
one
upon
another
.
Each
Cake
had
in
it
two
Omers
,
which
measure
was
significative
.
For
so
much
Manna
every
Israelite
gathered
against
the
Sabbath
in
the
Wildernesse
,
Exod.
16.
and
on
the
Sabbath
were
these
Cakes
set
on
the
Table
,
to
put
Israel
in
minde
by
the
very
measure
and
day
of
their
sustenance
in
the
Wildernesse
.
These
Cakes
were
called
the
bread
of
faces
,
and
the
Table
,
the
Table
of
faces
,
because
they
were
set
before
God
continually
;
shewing
that
Israels
provision
was
from
and
before
God
.
Under
the
lowest
Cake
was
*
a
golden
dish
wherein
that
Cake
lay
,
and
betweene
every
Cake
was
*
a
golden
dish
:
on
the
top
of
either
row
lay
*
a
golden
dish
whelmed
downe
;
and
upon
that
stood
*
a
dish
of
Gold
with
Frankincense
in
it
.
These
told
Israel
of
Gods
speciall
providence
toward
every
severall
Tribe
.
SECT.
XL
.
The
Golden
Candlesticke
.
OVer
against
this
Table
on
the
South
side
or
on
the
left
hand
stood
the
golden
Candlesticke
of
one
massie
piece
.
The
forme
of
it
was
thus
;
The
foot
of
it
was
of
Gold
,
from
which
there
went
up
a
shaft
streight
,
which
was
the
middle
light
;
〈◊〉
the
foot
was
a
golden
dish
wrought
Almond
wise
,
and
a
little
above
that
a
golden
knop
,
and
above
that
a
golden
flower
.
Then
issued
out
two
branches
on
either
side
one
,
which
were
carried
bowed
in
equall
rate
till
they
might
be
brought
up
streight
to
be
as
high
as
the
middle
shaft
out
of
which
they
proceeded
.
Upon
either
of
these
branches
were
wrought
three
golden
Cups
Almond-wise
,
that
is
,
on
sharpe
Scollop
shell
fashion
,
for
ornament
;
above
which
was
a
golden
knop
or
bosse
,
and
above
that
a
golden
flower
,
and
neere
above
that
the
socket
wherein
the
light
was
to
be
set
.
Thus
were
these
two
lowest
branches
:
Above
which
,
in
the
middle
shaft
was
a
golden
bosse
,
and
then
out
came
two
branches
more
in
formejust
like
the
other
;
above
the
comming
out
of
which
in
the
shaft
was
another
knop
or
bosse
,
and
out
came
two
others
like
the
former
;
from
thence
the
shaft
upward
was
decked
with
three
golden
Scollop
cups
or
dishes
,
a
knop
and
flower
.
Thus
the
head
of
all
the
branches
stood
in
an
equall
height
and
distance
.
Here
were
seven
golden
Candlesticks
representing
the
seven
Spirits
of
the
Messiah
,
spoken
of
Esay
11.
2.
3.
and
from
thence
by
the
Talmudists
and
Apocalyptique
.
The
varietie
of
sevens
here
might
remember
Israel
of
the
seven
dayes
of
Creation
.
As
the
twelve
Cakes
represented
the
twelve
Tribes
,
so
the
light
of
the
Candlesticke
set
before
them
,
signified
the
light
of
the
Law
whereby
they
were
to
be
guided
:
And
the
lights
alwayes
standing
here
,
as
well
as
the
Loaves
there
,
tell
Israel
that
they
have
as
much
need
of
this
as
of
their
daily
su●tenance
.
SECT.
XLI
.
The
Altar
of
Incense
.
BEtweene
the
Candlesticke
and
the
Table
stood
the
Altar
of
Incense
:
fitly
teaching
that
it
is
the
incense
of
prayer
that
sanctifies
both
our
spirituall
food
signified
by
the
light
of
the
Candles
,
and
our
bodily
food
by
the
loaves
.
This
Altar
was
made
of
Shittim
wood
,
overlaid
with
gold
:
It
was
a
cubit
long
,
as
much
broad
,
and
two
cubits
high
.
At
each
corner
it
had
a
horne
,
made
of
the
same
peece
with
the
corner
post
;
Hornes
,
top
and
side
were
all
gilded
with
gold
:
On
the
end
of
the
frame
upward
was
set
a
*
golden
Crowne
;
at
the
foote
of
which
Crowne
,
on
either
side
were
strucke
two
golden
rings
or
staples
,
in
which
were
put
two
staves
of
Shittim
wood
,
overlaid
with
gold
to
beare
this
Altar
withall
.
This
Altar
was
set
neere
the
vaile
,
just
in
the
middest
of
the
breadth
of
the
roome
[
before
the
middest
of
the
Arke
which
was
within
the
vaile
]
distant
from
either
wall
two
yards
and
a
quarter
.
On
the
north
side
of
it
stood
the
Table
,
which
being
set
length
way
to
the
wall
,
tooke
up
halfe
a
yard
of
the
breadth
of
the
house
:
so
betweene
it
and
the
Altar
was
a
passage
or
way
a
yard
and
quarter
broad
.
The
Candlesticke
was
of
the
same
br●adth
with
his
branches
spread
,
that
the
Table
was
oflength
,
and
so
was
set
over
against
it
,
shewing
five
inches
betweene
every
socket
wanting
one
inch
at
the
whole
:
This
being
set
as
farre
from
the
wall
as
the
outmost
edge
of
the
Table
that
stood
on
the
other
side
of
the
house
,
afforded
the
same
space
betweene
the
Al●ar
and
it
that
the
Table
did
.
Thus
was
the
furniture
of
this
place
called
the
Holy
.
Go●
into
it
at
the
East
end
,
and
looke
just
before
you
,
and
there
is
the
vaile
and
golden
Altar
:
on
your
right
hand
nigh
the
vaile
twelve
loaves
on
a
golden
Table
:
on
your
left
hand
seven
Lampes
burning
in
seven
golden
Candlesticks
made
of
one
peece
,
by
which
you
see
golden
snuffers
and
dishes
for
the
cleansing
of
the
Lampes
morning
and
night
.
Looke
upon
the
walls
on
either
side
,
and
you
see
nothing
but
gold
;
over
your
head
,
and
there
you
behold
pictures
of
Cherubims
curiously
wrought
in
rich
Curtaines
:
It
is
not
fit
every
eye
should
see
so
rich
a
roome
;
therefore
to
prevent
this
,
the
east
end
had
a
hanging
like
the
vaile
within
,
of
the
same
dimensions
,
and
of
the
same
matterials
wrought
with
needle
.
This
was
hung
upon
five
Pillars
of
Shittim
wood
overlaid
with
gold
,
each
Pillar
was
fastned
in
a
base
of
brasse
,
and
at
the
top
had
a
golden
hooke
on
which
the
covering
hung
.
Quest
.
Whether
was
the
vaile
hung
within
the
Pillars
or
without
?
Answ.
Without
,
so
that
it
hid
the
Pillars
from
the
view
of
the
people
,
else
had
not
the
building
beene
uniforme
,
all
the
Timber
of
the
housebeing
hid
with
hangings
,
and
this
not
.
Thus
was
the
Tabernacle
made
,
with
all
the
furniture
of
it
;
Now
are
wee
to
consider
the
outmost
part
of
it
,
or
the
Court
of
the
people
.
SECT.
XLII
.
Of
the
Court
of
the
people
.
THis
Fabricke
of
the
Tabernacle
was
inclosed
with
another
pale
of
curtaines
hanging
round
about
it
.
On
the
South
side
of
the
house
,
twenty
cubits
distant
from
the
house
,
were
set
a
row
of
Shittim
Pillars
,
twenty
in
number
:
Each
Pillar
was
set
in
a
base
of
brasse
distant
from
each
other
five
cubits
,
counting
from
the
middle
of
one
Pillar
to
another
.
So
that
the
twenty
made
a
length
of
an
hundred
cubits
:
in
each
Pillar
was
strucke
a
hooke
of
silver
,
and
each
Pillar
had
a
border
of
silver
wrought
about
it
.
Thus
were
they
on
the
South
side
,
just
so
were
they
on
the
North
.
At
the
West
end
,
35.
cubits
from
the
house
were
set
ten
Pillars
in
the
same
manner
and
distance
,
making
the
breadth
of
the
Cou●t
fifty
cubits
at
either
end
,
for
just
in
the
middle
,
the
house
tooke
up
ten
cubits
breadth
:
just
so
were
the
Pillars
set
at
the
East
end
,
at
the
same
distance
from
the
house
,
and
from
one
another
.
On
the
sides
upon
the
hookes
of
the
Pillars
were
hangings
fastned
,
made
of
linnen
well
twisted
,
of
an
hundred
cubits
in
length
and
five
in
height
,
at
the
west
end
were
the
like
,
just
halfe
so
long
,
and
just
so
high
:
At
the
East
end
there
was
some
difference
,
for
that
had
three
peeces
to
make
it
up
.
On
either
side
of
the
entrance
was
a
peece
hung
of
fifteene
cubits
long
,
and
of
the
same
height
:
Just
in
the
middle
was
a
peece
of
twenty
cubits
long
;
of
the
same
height
with
the
other
hangings
,
but
of
more
rich
stuffe
;
for
whereas
the
other
were
made
onely
of
linnen
,
this
was
of
the
same
stuffe
that
the
rich
c●rtaines
were
,
curiously
wrought
with
the
needle
.
To
fasten
these
hangings
that
they
might
not
flie
up
in
the
lower
end
,
there
were
cords
fastned
to
them
,
and
these
cords
tied
to
brasen
pins
,
which
pins
were
fastned
in
the
ground
,
and
so
made
all
sure
.
Thus
were
also
the
curtaines
that
covered
the
house
served
with
pins
of
the
same
metall
,
with
cords
fastned
to
them
in
like
manner
,
to
prevent
the
like
inconvenience
.
So
was
the
Court
called
the
Court
of
the
people
,
because
into
this
the
people
had
entrance
,
as
well
as
the
Priests
and
Levites
.
SECT.
XLIII
.
Of
the
Altar
of
Burnt
Offerings
.
IN
the
Court
of
the
people
stood
the
Altar
of
burnt
sacrifice
up
toward
the
Tabernacle
,
that
the
people
might
stand
to
beho
d
the
sacrifice
offered
,
with
their
faces
toward
the
holy
place
;
onely
the
Laver
stood
above
the
Altar
betweene
it
and
the
Tab●●nacle
.
This
Altar
was
made
of
Shittim
wood
,
five
cubits
or
two
yards
and
a
halfe
long
,
and
as
much
broad
,
and
one
yard
and
a
halfe
high
,
thus
made
:
First
a
strong
frame
like
the
frame
of
a
Table
of
these
dimensions
:
The
open
places
in
the
frame
were
made
up
with
boards
.
All
this
bulke
was
overlaid
with
brasse
,
at
each
corner
was
a
horne
made
of
the
same
wood
and
peece
that
each
corner
post
was
of
.
Thus
stood
it
hollow
,
and
within
the
hollow
,
just
in
the
middle
betweene
bottome
and
top
,
was
set
a
brasen
grate
,
made
in
manner
of
a
net
,
that
the
Ashes
might
fall
through
;
upon
this
grate
the
fire
burnt
continually
and
never
went
out
.
At
each
corner
of
this
grate
was
a
brasen
ring
,
which
at
each
corner
came
through
the
Altar
frame
and
hung
out
of
the
frame
;
in
these
rings
were
●●aves
of
Shittim
wood
overlaid
with
brasse
,
put
,
which
made
the
frame
,
and
the
grate
sure
together
,
and
so
were
they
also
carried
together
.
To
this
Altar
belonged
divers
appurtenances
made
of
brasse
:
As
first
brasen
Pans
,
in
which
they
carried
forth
the
Ashes
of
the
Altar
.
As
also
brasen
shovels
to
scrape
the
Ashes
together
.
Then
brasen
bason●
wherein
to
take
the
blood
of
the
sacrifice
:
Brasen
hookes
,
with
which
they
turned
the
burning
peeces
into
the
fire
if
any
part
lay
out
,
that
so
every
part
might
bee
surely
burnt
.
Lastly
,
brasen
dishes
or
Censors
,
in
which
the
Priests
took
burning
coales
from
the
Altar
to
carry
into
the
Holy
place
,
there
to
offer
incense
.
SECT.
XLIIII
.
Of
the
Laver
for
water
.
IN
this
court
also
stood
a
vessell
of
brasse
,
upon
a
foot
or
base
of
brasse
,
in
which
vessell
water
was
kept
for
the
Priests
washing
themselves
,
&c.
The
forme
of
this
is
not
expressed
in
the
Text
,
therefore
we
will
looke
onely
at
the
matter
and
the
end
.
This
vessell
was
made
of
brazen
bright
peeces
,
which
the
women
used
to
looke
their
faces
in
:
and
out
of
this
piece
water
was
taken
when
a
suspected
woman
was
to
be
tryed
.
The
end
why
this
was
set
so
nigh
the
Altar
was
,
that
the
Priests
might
wash
themselves
when
they
went
about
the
service
of
the
Tabernacle
,
and
that
they
might
wash
some
part
of
the
sacrifices
.
This
Laver
fitly
resembled
the
water
of
Baptisme
that
admits
us
to
sacred
Mysteries
,
and
chiefely
the
blood
of
Christ
that
cleanseth
us
from
al
filthinesse
of
flesh
and
spirit
.
SECT.
XLVI
.
High
Priests
Garments
.
NExt
unto
his
flesh
he
had
a
coate
wrought
checker
worke
,
this
reacht
downe
to
his
heeles
:
such
a
coate
as
this
each
one
of
his
sonnes
had
,
Exod.
39.
27.
This
was
made
of
fine
linnen
:
and
it
was
girded
to
him
about
his
loynes
,
with
a
needle-wrought
girdle
,
of
divers
colours
.
About
this
he
put
another
coate
,
called
the
coate
of
the
Ephod
,
because
the
Ephod
,
being
put
upon
this
did
gird
it
.
This
coate
was
all
of
one
stuffe
and
colour
,
namely
of
fine
yarne
dyed
purple
.
This
coate
he
put
not
on
after
the
ordinary
fashion
of
putting
on
coates
which
were
open
before
,
but
this
he
put
on
like
a
Surplesse
,
over
his
head
,
for
it
had
a
hole
in
the
top
wherethrough
he
put
his
head
,
and
this
hole
w●s
edged
about
with
an
edging
of
the
same
stuffe
woven
in
,
that
the
hole
should
not
rent
.
At
the
skirts
of
this
coate
,
were
made
Pomegranates
of
linnen
and
woollen
of
divers
colours
,
and
Bells
of
gold
,
so
that
there
were
a
Bell
and
a
Pomegranate
,
a
Bell
and
a
Pomegranate
,
round
about
:
This
coate
was
not
so
long
as
the
under
coate
,
for
then
the
Bells
would
have
drawne
on
the
ground
,
and
would
not
have
beene
heard
,
which
to
have
missed
had
beene
death
to
Aaron
:
this
represented
to
the
Priests
,
that
the
sound
of
good
doctrine
,
and
fruit
of
good
living
,
must
alwayes
be
about
them
,
as
these
Bells
and
Pomegranates
:
This
coate
also
did
fitly
resemble
Christs
humane
nature
.
First
,
as
this
was
of
one
stuffe
without
mixture
,
so
that
,
without
corruption
.
Secondly
,
as
this
was
put
on
after
an
extraordinary
manner
,
so
Christ
put
on
humanity
by
an
extraordinary
conception
and
generation
.
Thirdly
,
as
was
the
edge
about
the
hole
to
keepe
it
from
renting
,
such
was
the
unseparable
union
of
Christs
two
natures
.
Fourthly
,
as
were
the
Bells
and
Pomegranates
,
such
were
his
life
and
doctrine
.
SECT.
XLVII
.
High
Priests
Ephod.
ABove
this
he
put
the
Ephod
,
the
materialls
of
which
were
fine
yarne
or
threds
dyed
blew
,
and
purple
,
and
scarlet
,
and
with
every
thred
of
these
,
was
twisted
a
thred
of
gold
,
fitly
shewing
the
purity
and
holinesse
of
the
Priest
in
every
action
,
as
also
most
fitly
resembling
the
lustre
of
the
deity
shining
in
each
of
Christs
humane
actions
.
The
word
Ephod
,
doth
generally
signifie
any
thing
that
girdeth
a
man
,
so
the
word
originally
signifies
.
More
particularly
it
betokens
garments
or
other
things
used
in
divine
servic●
:
So
Samuel
ministred
before
Eli
in
a
linnen
Ephod
,
or
a
linnen
coate
girded
to
him
.
So
David
when
he
brought
up
the
Arke
to
Jerusalem
,
being
desirous
to
be
as
Priest-like
as
he
might
,
he
was
cloathed
with
such
a
garment
,
a
linnen
Ephod
:
So
the
abomination
which
Gideon
made
Judg.
8.
27.
is
called
an
Ephod.
Because
he
made
it
to
resemble
that
Ephod
which
he
had
seene
upon
the
High
Priest
at
Shiloh
.
Most
especially
the
Ephod
signifies
the
upmost
garment
of
the
High
Priest
when
he
served
at
the
Altar
or
Tabernacle
.
The
forme
of
this
was
somewhat
like
the
aprons
which
some
workemen
weare
,
tyed
over
their
shoulders
and
covering
their
breast
:
Such
was
this
,
a
rich
piece
of
stuffe
,
of
the
materialls
before
named
,
the
breadth
of
the
Priests
breast
;
at
either
side
it
had
a
shoulder
peece
of
the
same
peece
,
which
went
over
the
Priests
shoulders
and
were
fastned
behinde
one
to
another
:
Before
his
breast
the
peece
came
downe
to
his
paps
,
and
there
was
the
lower
edge
of
it
,
upon
which
was
woven
a
peece
to
gird
it
withall
,
of
the
same
stuffe
and
peece
,
so
that
it
was
girded
over
his
paps
or
heart
;
whence
John
speaketh
,
when
he
saith
,
he
saw
Christ
girded
about
the
Paps
with
a
golden
girdle
,
Apoc.
1.
13.
Upon
the
shoulder
pe●ces
were
two
precious
s●ones
set
in
ouches
of
gold
,
one
on
the
one
side
,
and
another
on
the
other
.
The
stones
were
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
or
Beryll
,
vulgarly
Onyx
,
the
stone
which
among
the
twelve
belonged
to
Joseph
.
In
these
two
stones
were
ingraven
the
names
of
the
twelve
Tribes
of
Israel
,
●ixe
on
one
and
●ixe
on
another
.
Thus
when
the
Priest
appeared
before
the
Lord
,
he
bare
the
charge
of
all
Israel
upon
his
shoulders
:
A
full
resemblance
of
Christ
.
Upon
the
shoulder
peeces
likewise
were
two
bosses
of
gold
neere
to
these
stones
,
unto
which
the
gold
chaines
that
tyed
the
Breast-plate
to
the
Ephod
,
were
made
so
fast
that
they
might
not
part
one
from
another
.
Thus
was
the
curious
worke
of
the
Ephod
,
with
its
girdle
and
other
appurtenances
,
a
full
signification
of
the
pr●ciousnesse
,
and
yet
heavy
charge
of
the
Priesthood
.
SECT.
XLVIII
.
The
Breast-plate
.
VPon
the
Ephod
was
the
Breast-plate
fastned
;
it
was
called
the
Breast-plate
of
Judgement
,
because
from
it
God
answered
by
Urim
and
Thummim
,
Numb.
27.
21.
The
materials
of
this
were
the
same
that
the
Ephods
were
,
viz.
Fine
yarne
or
thread
,
of
various
colours
,
and
a
thread
of
gold
twisted
with
each
,
which
thread
woven
together
,
made
as
it
were
cloath
of
gold
.
This
Breast-plate
was
of
this
clo●th
,
of
such
a
peece
,
as
when
it
was
foulded
double
,
was
a
just
square
of
a
span
every
way
:
Thus
as
the
best
part
of
all
the
Tabernacle
,
viz.
the
most
holy
,
was
a
perfect
square
,
so
is
the
best
peece
of
Aarons
garments
.
This
peece
was
double
,
because
of
the
weight
of
the
ston●s
in
it
,
which
required
that
it
should
be
stro●g
.
In
this
peece
were
twelve
precious
stones
,
set
in
foure
rowes
,
three
in
a
row
,
every
stone
bearing
upon
it
the
Name
of
a
Tribe
.
First
,
1
Reuben
,
2
Simeon
,
3
Levi.
Second
,
1
Judah
,
2
Issachar
,
3
Zabulun
.
Third
,
1
Dan
,
2
Naphthali
,
3
G●d
.
Fourth
,
1
Asher
,
2
Joseph
,
3
Benjamin
.
SECT.
XLIX
.
Of
the
Urim
and
Thummim
.
THat
Urim
and
Thummim
should
be
nothing
but
the
name
Jehovah
written
and
put
into
the
Breast-plate
,
as
some
have
held
,
●avours
more
of
exorcisme
than
a
divine
Oracle
.
Or
that
the
lustre
,
or
dimnesse
of
the
twelve
stones
should
be
the
Oracle
,
as
others
,
is
as
strange
a
fancy
as
the
former
,
if
we
consider
the
particulars
of
Answers
that
have
beene
given
:
As
among
others
,
that
of
Davids
,
Whither
shall
I
goe
?
the
Vrim
answered
,
to
Hebron
.
This
impossibility
others
having
espyed
,
have
averred
that
the
Vrim
consisted
of
the
names
of
Abraham
,
Isaac
,
and
Jacob
,
and
the
Twelve
Tribes
,
and
that
when
a
question
was
asked
,
the
letters
that
served
to
give
the
answer
,
either
rose
up
above
the
others
,
or
else
met
strangely
together
,
and
made
words
to
give
an
answer
.
But
if
the
letter
T●th
were
to
be
spelled
in
the
answer
,
where
was
it
to
be
had
?
Leaving
then
these
and
other
conjectures
,
let
us
see
what
light
the
Scripture
will
give
us
concerning
these
things
.
First
,
Urim
and
Thummim
were
not
two
things
,
but
one
and
the
same
thing
,
and
for
this
reason
,
they
are
called
sometime
by
by
a
single
name
,
Num.
27.
21.
1
Sam.
28.
6.
&c.
Secondly
,
the
stones
in
the
High
Priests
breast-plate
,
are
called
the
Urim
and
Thummim
,
Exod.
28.
30.
Thirdly
,
when
God
answered
by
Urim
and
Thummim
,
the
a●swer
was
not
given
by
any
appearance
in
the
stones
,
but
by
the
mouth
of
the
Priest
.
Num.
27.
21.
Fourthly
,
the
Priest
when
he
was
to
receive
his
answer
,
was
to
have
the
Ephod
on
,
1
Sam.
23.
9.
Lastly
,
the
Priest
when
he
was
to
receive
an
answer
,
stood
b●fore
the
Arke
,
Judg.
20.
27.
28.
The
manner
then
of
inquiring
of
the
Lord
by
Urim
and
Thummim
,
was
thus
.
The
things
to
be
inquired
of
must
be
of
weight
and
generality
:
for
the
stones
represented
the
Judgement
of
all
the
people
,
Exod.
28.
30.
therefore
the
inquiry
by
them
must
concerne
the
generall
:
Such
was
the
generall
question
at
Shiloh
,
Judg.
1.
2.
Who
shall
first
set
upon
the
Canaanites
?
Such
was
that
of
all
Israel
:
Shall
I
goe
up
against
my
Brother
Benjamin
?
Judg.
20.
23.
and
divers
others
.
When
such
a
scruple
was
to
be
resolved
,
it
was
told
to
the
High
Priest
what
he
should
aske
:
So
did
David
wish
Abin●tech
the
High
Priest
at
Nob
to
enquire
whether
his
journey
should
prosper
,
1
Sam.
22.
10.
So
did
the
Danites
to
the
fained
Idolatrous
High
Priest
,
Judg.
18.
5.
The
Priest
knowing
what
to
aske
,
put
on
the
Ephod
and
Breast-plate
,
which
hung
unseparably
at
it
.
This
doe
Davids
words
meane
,
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
goe
without
these
was
to
goe
without
his
errand
.
If
Sauls
conscience
could
have
told
him
of
no
other
cause
whyGod
would
not
answer
him
,
as
it
might
many
,
yet
he
might
see
this
to
be
one
reason
undoubted
,
viz.
Because
though
he
had
the
Arke
neare
him
,
yet
had
he
neither
High
Priest
nor
Ephod
;
and
seeing
his
crosse
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
Arke
of
the
Lord
,
and
enquired
about
the
matter
,
and
the
Lord
answered
him
from
off
the
Propitiatory
from
betweene
the
Cherubims
,
and
so
the
Priest
answered
the
People
.
Now
there
was
some
difference
in
the
Priests
manner
of
inquiring
,
according
to
the
scituation
of
the
Arke
,
when
the
Tabernacle
was
up
,
the
Priest
went
into
the
holy
Place
,
and
stood
close
by
the
vaile
which
parted
the
holy
from
the
most
holy
,
and
there
inquired
,
and
God
from
betweene
the
Cherubims
which
were
within
the
vaile
,
gave
him
an
answer
.
But
when
the
Tabernacle
was
downe
,
or
the
Arke
distant
from
the
Tabernacle
,
travelling
up
and
downe
,
then
did
the
Priest
in
his
Robes
stand
before
the
Arke
,
as
it
stood
covered
with
the
curtaines
,
and
enquired
,
and
the
answer
was
given
him
,
in
behalfe
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
month
is
called
the
answer
by
Urim
and
Thummim
.
David
once
enquired
of
the
Priest
,
having
the
Ephod
,
but
wanting
the
Arke
,
and
God
answered
him
,
and
shewed
him
that
God
was
not
bound
to
meanes
.
On
the
contrary
Saul
once
enquired
of
the
Arke
,
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
seene
the
Breast-plates
forme
,
richnesse
and
glory
.
Forme
,
fouresquare
a
span
every
way
:
the
richnesse
,
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
fastned
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
layd
a
little
golden
chaine
,
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
chaines
were
made
fast
to
bosses
or
loopes
of
gold
which
were
on
the
shoulder
peeces
of
the
Ephod
by
the
Onyx
stones
.
At
the
lower
edge
of
the
breast-plate
was
an
edging
chaine
,
carried
just
in
the
same
manner
that
the
other
was
,
through
two
gold
rings
,
and
the
chaines
tyed
to
the
embroidered
girdle
of
the
Ephod
,
as
the
other
were
to
the
shoulder
peeces
.
Breast-plate
and
Ephod
might
not
be
parted
,
no
more
then
might
the
Staves
and
Arke
.
SECT.
L.
The
erection
of
the
Tabernacle
.
IN
the
yeare
of
the
World
two
thousand
five
hundred
and
fourteene
,
which
was
the
second
yeare
current
of
Israels
departure
out
of
Aegypt
,
in
the
moneth
Abi●
,
or
the
first
moneth
Stilo
novo
,
in
the
first
day
of
the
moneth
,
Moses
set
up
the
Sanctuary
under
mount
Sinai
,
and
this
was
the
manner
of
his
setting
it
up
.
Hee
laid
the
silver
foundations
in
their
rankes
,
and
in
them
he
set
up
the
plankes
and
strengthened
them
with
the
five
barres
,
linking
them
also
together
at
the
top
with
a
golden
haspe
.
He
set
up
the
foure
Pillars
in
the
house
whereon
to
hang
the
vaile
,
and
the
five
pillars
at
the
East
end
whereon
to
hang
that
vaile
also
.
He
set
the
Arke
in
the
most
holy
place
,
hanging
up
the
vaile
before
it
.
In
the
holy
place
he
set
the
Table
and
Shew-bread
on
the
North
side
,
and
the
Candlesticke
on
the
South
,
and
the
Altar
of
perfume
,
just
in
the
middle
betwixt
them
:
And
at
the
East
end
he
hung
up
the
vaile
to
keepe
these
things
from
vulgar
eyes
.
The
Altar
and
Laver
he
set
up
before
the
entrance
,
and
incompassed
them
,
and
the
Tabernacle
it
sel●e
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
then
on
the
other
.
And
thus
endeth
Exodus
in
a
cloud
,
under
which
we
are
to
looke
for
a
more
perfect
Tabernacle
,
not
made
with
hands
,
nor
of
this
building
,
in
which
the
God-head
●hould
dwell
bodily
.
FINIS
.
Judico
Libellum
hunc
(
cui
titulus
,
A
Handfull
of
Gleanings
out
of
the
Booke
of
Exodus
)
insigni
doctrina
refertum
,
summa
cum
utilitate
imprimendum
.
Ja.
Cranford
.
Notes, typically marginal, from the original text
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