apprehension by and by to be sufficiently averred that they were extant under the first Temple with their Gates opposite to the four Cardinal Winds and all this shewn by Josephus that they were even built by King Solomon himself where he handles that Kings Fabricks of set purpose Besides the words following as well as those preceding in this present Text of our Jewish Historian do also argue that Josephus meant by this phraâ—e of the Temples nakedness its being destitute of such stately Porches on each side at its first Erection except on the East-Quarter For he tells us afterward that in ensuing Times there was a Three-fold Wall about the Temple and that the Foundations of the lowest parts of the Outward Wall were three hundred Cubits high in some places more 1 King 6.36 and that the stones were fourty Cubits large Upon such Foundations sayes he there were Buildings erected worthy of them to wit 1 King 7.11 double Porches sustained by Pillars of Twenty five Cubits high that were single stones of Marble And moreover he relates that those Porches were Thirty Cubits broad and the whole compass of them together with the Tower Antonia was six Furlongâ— Hence we may learn that for such stately Fabricks as Solomon's Eastern Porches and those afterwards added there was necessity of mighty strong Foundations Of which vast Foundations with their stately Porches built upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple was destitute and lay open in comparison of the East-side where Solomon himself had yet at first onely built them But that there was a Wall including the greatest part of the Mountain of the House with several Gates the same Author shall presently satisfie you and that fully Wherefore as to such vast additions of Earth as some imagine I have this conception onely to give in viz. That where the Walls were raised straight up out of the Valley for to build these Porches upon the Earth was pared from rough and uneven places of the Hill and conveyed by Labourers from place to place to fill up those hollow inequalities between the raised Walls and the sloping declivity of the Hill for all that was thus labouriously performed was to this end even to make the Temple ground rise by degrees smoothly from the East-gate of the Outward Wall up to the Temple it self For the Mountain it self was but little added ro by all these industrious Labours as to its main parts receiving no accession of Pelion's or Ossa's Cast upon it or laid to it as some fondly dream Concerning which you may please to read that Learned piece of the Temple in our Saviour's days written by Dr. Lightfoot pag. 4 5. But submitting the whole to sober and unbyassed persons I shall now proceed to prove that their Work were two Courts compassing the Temple which I shall divide into two Sections First of all that there were two and that even by Scripture it self Secondly that these two encompassed the Covered Temple To which purpose we read in the Book of Kings 1 King 6.36 That Solomon built the Inner-Court with three Rows of hewen stone 1 King 7.11 and a row of Cedar-beams Again we find in the same Book another passage relating to Posterity that the great Court round about was built with three Rows of Hewen-stone and a Row of Cedar-beams Whence we may infer by the Rule of Relation even from an Inner-Court that there was an Outer and from a great Court that there was a less Besides we read expresly of Courts in the plural number so sayes the Author of the Chronicles That the Levites Office was to wait on the Sons of Aaron in the Courts and in the Chambers 1 Chron. 23.28 1 Chron. 28.6 Ver. 12. In another place David tells his People that God had said to him That Solomon his Son should build his House and his Courts To whom in the 12th Verse he gave the Pattern of the Courts of the House of the Lord. Hence likewise we infer that there were two for certain if not more in the very days of Solomon That there were any more then two Courts in Solomon's days it cannot be clearly decided but 't is most probable in the Negative by some passages of Scripture which speak in so many terms concerning the two Courts in the House of the Lord 2 King 21.5 2 Chron. 33.5 2 King 23.12 in the which Manasses built his Altars that were overthrown by godly Josiah If any should object that these are to be understood of the two principal Courts whereas we read of a Middle-Court and a New-Court and a Court of the Women in Scripture before the days of Manasseh let them remember that those three names were given onely to one Court which was laid out and built possibly by Jehoshaphat in whose days we first read of a new Court 2 Chron. 20.5 Though some conceive that the Outward Court was called by the name of New-Court as being in those times so famously repaired as if it had been new built and might justly demerit that denomnaition The great Outer-Court then which we have gained from Scripture which proceeds from the mouth of Truth it self whether it were an inclosed piece of ground round about the Covered Temple and the Priests Court contained within its circumference I shall next endeavour to open To this purpose that this Exteriour Court Isa 2.2 Miâ— 3.12 4.1 Zech. 8.3 contained within its Wall the whole Area or Plot of Sacred Ground taken out of the Mountain of the House of the Lord I hope may be clearly evinced before we conclude For first we read of no other Courts extant in the days of Solomon then the Priests Court and the outer Court which is expresly laid down in the Book of Chronicles 2 Chron. 4.9 Besides it 's generally confessed by the Learned both Jews and Christians that there were never no more Courts then these four 1. The Priests Court with a small distinction in it for the people that were clean of three Cubits high 2. The Womens Court called the New-Court as some conceive 3. The Chel or Inclosure of Stone round about these Courts which may be valued at the reputation of a small Court 4. The Court of the Mountain of the House Now if neither the Womens Court nor the Chell were built in Solomon's time but in the Reign of after-Kings then it remains that the Court of the Mountain of the House must be the Outer-Court of King Solomon for a large proof whereof I refer you to that excellent Tract of the second Temple Dr. Lightfoot p. 101. written by the fore-praised Author a man most learned in all Rabbinical Knowledge and the ancient Customes and Histories of the Jewish Nation who out of L' Empereur in Middoth fol. 67. and others doth manifest this more fully The which also I hope to make clearer in succeeding Lines by the Gates at which Solomon appointed the Levites to watch
which Gates were in the Walls of this Outward Court. Besides notwithstanding the Chel was not extant in Solomon's days yet under the first Temple it seems to be Pag. 95. which he endeavours to clear by an interpretation of that place where 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Rampart and Wall did lament By the Wall interpreting the Court-wall By the Rampart or Chell the space that encompassed it round about which were as it seems by this Text destroyed by the Chaldeans Moreover that these two Courts which Solomon built are not to be understood of the two parts of the Priests Court distinguished by a little Partition that the People might look over it will appear more evident by and by from the Gates and Watches of the Porters which were placed in the Outward great Court encompassing the Temple For so we find them exactly distinct in the Book of Chronicles where read 2 Chron 4.9 That King Solomon made the Court of the Priests and the Great Court shewing that a certain Court made by Solomon distinct from the Priestly Court and being compared with that was greater and therefore a comparatis called so as also because there was no more Courts then this except the Priests It is called The Great Court fitly expressing the demonstrative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text. Whence it appears that the Priests Court was the lesser Whereas if that small fore-mentioned separation in the Priests Court including a piece of ground by all descriptions less then the place where the Priests did minister in their Office should give Title to this great Court then the great Court so called in this Text would not prove so large as the lesser in comparison with which it received its denomination of greatness and so there will arise a fine contradiction in very terms Moreover that there must be laid out a very large Court without the Priests Court in Solomon's days 1 King 8.14 2 Chron. 6.12 may appear from the vast multitudes of People which were at the dedication of the Temple called All the Congregation of Israel no doubt all the males of all the Land according to the command of God for the Dedication was just in the same moneth with the Feast of Tabernacles How many hundred thousands were then present let men judge by Joab's Catalogue brought in to David at the numbring of the People to wit one million and 300000. valiant men 2 Sam. 24.9 which none will be so absurd to think that they could stand possibly within many such Partitions as were in the Priests Court and into the Priests Court it self they might not enter But then seeing we must place them without let 's observe after Solomon's prayer was ended that when fire came down from Heaven upon the Sacrifices the Scripture says that all the Children of Israel c. bowed themselves with their faces to the ground and that 's not all but 't is added upon the Pavement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely the Natural Earth but an Artificial Pavement from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stravit The place then which contained these many thousands of People was all paved with stone which is one usual ingredient into the making and consequently the describing of a Court that is an open place walled in and paved such as was this great and famous Court wherein these vast numbers of the males of Israel did now stand and worship falling down upon its Marble Pavements when they saw the Celestial fire descending from Heaven upon the Sacrifices As for the Gates and Walls about this Court we shall fetch them up by and by whereby to determine this Courts encompassing the Temple round about Secondly In the second place I shall endeavour to manifest even from Josephus himself whose Authority hath been hitherto so abused and wrested to countenance a contrary Opinion that there were two Courts compassing the Body of the Covered Temple round about and both built by King Solomon Pray then be pleased to turn to that place of Josephus his History where according to the proper series of Times Joseph Antiq lib. 8. cap. 2. p. 262 F. Edit Graeco-Lat Genevae 1634. Fol. discoursing of the Reign and Acts of King Solomon he givs in a large and ample account of the sumptuous building of the Temple in the eighth Book of his Antiquities and there when handling these matters of set-purpose you may read expresly recorded these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words and the following may be thus translated But he compassed the Temple round about with a Wall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Countrey Language by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising it to the height of three Cubits to keep off the multitude from entring into the Holy Court and signifying admission to the Priests onely But without this Wall he built a Court in a four-square Plót of ground raising great and broad Porches and opening with High-gates Each whereof did look upon each of the Winds being shut with Golden Doors Into this Court all the People might enter that were distinct from others in their purity and observation of the Laws But this outward Court appeared unspeakably admirable nay beyond the belief of a mans own eyes For filling up deep Vallies such as for their wonderful depth it was not easie to look down to their bottome and raising them four hundred Cubits high he made the top equal to the heighth of the Mountain on which the Temple was built and so the outward open Court became equal in height to the Temple-Court that is its inward Court For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken for the Temple-building and the inward Court about it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that outward Court. Then he compassed that Court with a building of double Porches fastning the Pillars in the top of the natural Rock and the covering of them was adorned with a Roof of Cedar The gates also of this Outward Court were all made of silver Here you have Josephus in the orderly course of his History particularly handling the Buildings of Solomon and expresly relating first the compassing of the Temple with an inward Court The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compassed the Temple round about upon all Quarters with a Wall For so the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does undeniably import He shall be counted a person little tinctured with the knowledge of the Greek Language and poorly acquainted with Herodotus Thucidydes Polybius Plutarch or Strabo or any of the Greek Historians that shall attempt to deny it But as if that were not enough Josephus to make sure work addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Round about on all sides Onely by the way let us be wary that we do not hence infer that the wall was circular for by 〈◊〉 〈◊〉
and solemn work of Judgment among the people For they coming in and going out by set-numbers every week in 24 Courses did appear but once in 24 weeks at the Temple unless at the three grand Solemnities and so had leisure sufficient in their several Cities and Villages to teach the people the Laws of God to expound the Letter of the Moral Ceremonial and Judiciall Parts thereof and to judge finally in all matters of Controversie about those Laws and of their living according to or the disobeying of them Of the Izharites Chenaniah and his sons were for the outward business over Israel for Officers and Judges Ver. 29. saith the Text in the Book of Chronicles and moreover that Hashabiah and his Brethren Ver. 30. men of valour among the Hebronites 1700 were Officers among them of Israel on this side Jordan Westward in all businesses of the Lord and in the service of the King On the other side of Jordan Eastward was Jerijah chief among the Hebronites according to the Generation of his Fathers Ver. 31. in the 40th year of the Reign of King David who were found among the mighty men of Valour at Jazer of Gilead which was a City of the Levites in the Tribe of Gad. 1 Chron. 6.81 Of the Brethren of Jerijah men of valour there were 2700 chief Fathers whom King David made Rulers over the Reubenites Gadites and the half Tribe of Manasseh for every matter pertaining to God and affairs of the King So that we find by Record 1700 of the Linage of Hebron 1 Chron. 26.32 on the West of Jordan and 2700 on the East side of the same Line and Extraction whence may probably follow that the 1600 Judges yet remaining of the number of 6000 mentioned at first that they were of the Posterity of Izhar and were employed on the West side of Jordan which was the greatest part of the Land of Canaan and according to the proportion of nine Tribes a half in that Region had not so many as the two Tribes and half on the East of Jordan possibly because of its nearer vicinity to the Court and the Royal Residence and so needed not so many because of the conveniency of their Appeals unto Jerusalem it self As to their Office the comparing of two places of Scripture will manifest the great Dignity of their Employment and the large extent of their power In the first whereof God himself commands that in matters of difficulty if any strong Emergency did arise in Judgment between Blood and Blood Plea and Plea Stroke and Stroke being matters of controversie within their Gates they were appointed to go to the place which God should choose that is Jerusalem principally Deut. 17.8 c. and any of the Levitical Cities ordinarily where the Judges had their fixed residence and should come to the Priests the Levites who should determine in a Sentence of Judgment and the people were to stand to their Decisions which if any man presumptuously dared to decline that man was to be put to death and evil to be put away from Israel 2 Chron. 19.8 Ver. 10. Besides we read in the History of King Jehoshaphat that He did institute in Jerusalem Levites and Priests to hear and determine Causes for the Judgment of the Lord and for Controversies and charged them that what Cause soever did come before them between Blood and Blood Law and Commandement Statutes and Judgments that they should judicially admonish them not to trespass against the Lord. So that from these and other places it 's easie to collect that the Levites were Judges over Israel in the highest matters concerning Life or Estate or any other Controversie between man and man It being observed by sundry learned Writers that there was but one Court of Judicature among the Jews whereof the Levites were the Judges and the written Law of Moses was their Rule not according to the corrupt Innovations of the Church of Rome in erecting their Curia Christianitatis for the securing of Church-men in all their out-rages from secular power in this and in other Nations and digesting of those Dung-Carts full of Canonical Books distinct from the Civil Law or the Municipals of each Countrey enough by their burden to sink a thousand Asses into the River of Tyber But to proceed To these Levites did appertain the Records and Genealogies For of this Tribe were the Judges Lawyers Scribes Recorders Genealogists in all matters pertaining to the Administration of Justice Exposition of the Laws Writing out of the Copies of the Holy Books to be read in the Countrey-Synagogues the preservation of the Linage of their Tribes the determination of Cases and laying up the Rolls of the Records in relation to things Sacred and Civil either belonging to the King or any of the people Insomuch that the persons of the greatest rank and quality either for dignity of Office or Nobility of Person age excepting the Royal Race of the Tribe of Judah were of these For we find them to be High-Priests and chief Judges of the Land 1 Kin. 2.35 1 Chron. 27.5 1 Chron. 26.14 Generals of the Army such was Benajah the son of Jehojadah in the days of Solomon expresly called a chief Priest in the Book of Chronicles Lord High Treasurers of the Temple and Councellours of State to the King such was Zechariah one of the Porters of the Temple Nay to conclude they were the onely persons that preserved Learning and Knowledge in all the Arts and Sciences wherein those Ages were versed the Schools of the Prophets being under their Cognizance and Institution and particularly the Colledge at Jerusalem mentioned in the days of Josiah Insomuch that the wisdom of our Saxon and Norman Ancestors is highly to be honoured in that they first admitted the Bishops of the Province as skilled in the Laws of God to sit with the Earls of the Counties in their Tribunals to assist them in decision of Causes according to the Word especially such as were co-incident with the Laws of God even as Holy Ambrose in his 32d Epistle tells Valentinian the Emperour concerning Blessed Constantine Qui nullas leges ante pramisit sed liberum dedit Judicium Sacerdotibus which appears by Sir H. Spelman in his Glossary and his Treatise of Tithes and in the first Tome of his Counsels in Seldens Janus Anglorum and other his Pieces in Mr. Sadler's late notable piece of the Rights and Priviledges of the Kingdom and in many other both Antiquaries and Historians that touch the Saxon days The latter I mean the Norman Kings in giving the presidency of the Court of Chancery usually to a Bishop as being presumed to be a man of such Conscience and Knowledge in the Laws of God the Rules of Christian Piety and Policy the Laws of Nature and of Nations that matters appeaâ—able from the ordinary Courts of Justice might find there a speedy safe and righteous Issue It being a Sanctuary to persons
indeed yet David modestly and humbly acknowledges all that he gave 1 Chron. 22.14 to be but of his poverty which we must understand as reflecting upon his many troubles and warres much wasting his Treasury But he adds a very divine passage 1 Chron. 29.14 saying It was all of Gods own and rejoyces that he and his people had hearts to offer so willingly After all this David being forbidden to build yet went as far as he durst having set Masons to work in hewing of stones and provided cunning Gravers 1 Chron. 22.2 and men skilful in Works both of Metal and Embroidery the like whereof Solomon desires the King of Tyre to send him All which being done 2 Chron. 2.7 David falls asleep in the Arms of the great Shepheard of Israel and leaves the management and perfecting of all to his Son In the last place we come to Solomon furnished with so vast a purse the nerve of Peace as well as War to empty upon so glorious a Work as the building of an Habitation for the God of Israel and yet notwithstanding let us see what stately preparations he made Stately indeed if some say true 2 Chron. 5.1 that he used not one mite of his Fathers Treasures that were thus dedicated to God Because it is written say they That he brought all which his Father had dedicated into Gods Treasury as a Reserve for extraordinary Emergencies and Reparations But if these Suggesters had remembred the fore-going Story which tells us that such gold and such silver of David's gifts were laid out by weight upon such and such Ornaments and Utensils 1 Chron. 28. they would never have troubled their Readers with such a needless help to the advancement of Solomon's magnificence appearing splendid enough and according to the rate of his vast and Royal Revenues which if Villalpandus hit right in his comparing and casting it up far exceeded the Annual Incomes of the richest of the Roman Emperors But as to this King in the first place for Gold we find him supplyed by Hiram with sixscore Talents of that metal 1 King 9.11 14. amounting according to former proportions to 522000 li. of our money which some may conceive to have been employed in the Temple though it doth not clearly so appear but that it was a help to him in the building of all his stately Structures Ver. 15. both Sacred and Civil To which purpose he had besides laid a great Tax upon his own people In the next place we read of his providing stones of several sorts and sizes 1 King 5.17 under the name of great stones costly stones and hewed stones which you may lay together if you please as great costly hewn stones for the Foundation of the house of God As to Timber we read of three sorts onely 1 King 5.8 10. Cedars and Firre in one place and of Almug-trees in another some whereof were brought in ships from Ophir to make Pillars in the Temple as we translate it But concerning the use thereof we shall find a more full discussion in the 2d Chapter where we speak of the Westgate Shallecheth in the Outward Court and of Solomon's stately ascent to the house of the Lord which was beautified and strengthened with Pillars or Rails of Almug-trees Some whereof he used for the Harps and Psalteries of the Singers The like of these Trees from Ophir were never seen before nor since in the City Jerusalem Some quantity of these kind of Trees he received out of the Forest of Lebanon 2 Chron. 2.8 C. 2. v. 7 14. Other things he provided as Purple and Crimson and Blue and fine Linnen together with cunning Artificers to weave them for the Vailes of the Temple and Vestments of the Priests All these materials being thus prepared to his hands this mighty King undergoes the charge of all the Workmanship and gathers a magnificent Army of skilful and industrious persons to manage the business 183601. 1 King 5.15 80000. 70000. 3300. v. 16. 2 Chron 2.2 17 18. 3600. which arose to a sum of an hundred eighty three thousand and six hundred men and one Fourscore thousand whereof were hewers in the Mountains Threescore and ten thousand were bearers of burdens and three thousand three hundred Officers as 't is related in the Books of Kings but there were three thousand six hundred as we read in Chronicles To solve it Possibly three hundred at a second Review might be added to the number of Officers for the greater care of the business 2 Chron. 8.10 There being fifty Head-Officers and at first but two hundred and fifty Officers next inferiour to them among three thousand three hundred and after review there were three hundred added more so that then there were fifty supream-Officers 1 King 9.23 five hundred and fifty of the next rate and employment and three thousand under-Officers which makes the full sum of three thousand six hundred All which with their Workmen were but strangers in Israel not Natives 1 King 9.21 2 Chron. 2.17 or rather strangers in bloud though neighbors in habitation being remnants of the Canaanites not yet destroyed their number being in full 153600. Besides these he employed thirty thousand men of Israel to work in Lebanon by courses ten thousand in every moneth 1 King 5.13 and each third number rested two moneths at home over whom the King placed Adoniram as chief Officer which being joyned to the former number of strangers makes up the whole sum at first mentioned even 183601. Moreover we read of a vast number of men sent to him from his Father-in-Law Vafres the King of Aegypt so sayes Eupolemus in Eusebius who recites also a like vast number of the Tyrians Scripture mentions nothing of the former But as to the latter that King Hiram 1 King 5.6 2 Chron. 2.8 upon Solomon's Request did assist him with the help of his Subjects is clear though not to the number Which surely was considerable if we poll the men by their bellies and if all the specified quantity of Provision was dispensed onely to these Workmen which seems to be so in one place which sayes 2 Chron. 2 10. That these measures were allowed for the Hewers viz. Twenty Thousand Measures of Wheat and as much of Barley Twenty Thousand Baths of Wine and as much of Oyl Although another place tells us it was allowed as an Annual Pension for King Hiram's Houshold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his House which may be admitted by a metonymy to signifie these his servants 1 King 5.11 as by the parallel place it seems to be so interpreted Now though the King might take a taste possibly yet certainly the quantities in general were imployed to the Work-mens content The word here for Measures is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corim now a Core is equal to a Homer and usually as a Homer contains ten Ephahs in dry Ezek. 45.11 ver 14.
v. 10. 1 Kin. 6.23 v. 28. 2 Chron. 3.11 12 13. two other Cherubims standing on the Ground made as we read it of Image-work The material was of Olive-Tree and overlaid with Gold Each Wing of each Cherubim was five Cubits long All four Wings being extended to the length of Twenty Cubits viz. the whole breadth of the Oracle The two inward a Wings touched each other and the two ends of the outward Wings touched the Wall of the House The height of each of Solomon's was Ten Cubits a piece under whose two inward Wings stood Moses his Ark and Cherubims These four Cherubims are likened in Scripture to a Chariot of four Wheels whereon the Divine Majesty did sit and utter his infallible Oracles 1 Chron. 28.18 Psal 99.1 and are called therefore the Chariot of the Cherubims though some think each of these greater Cherubims stood upon a Chariot and therefore called so But the Text doth clearly speak out that they stood on their feet 2 Chron. 3.13 which is conceived to be meant not onely of their Erect Posture 2 Chron. 5.7 but also of their Situation upon the Golden-Floor whereas the other two stood on the Ark. Besides the Ark and these its Appurtenances there seems by the Epistle to the Hebrews that within this most Holy Place was laid the Pot of Manna and Aaron's Rod that budded Heb. 9.4 Numb 17.10 For so that there may be a clear Reconcilement of Scripture we must understand the Author of that Epistle by the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Reference to the Oracle or Holyest of all mentioned in the third Verse and not the Ark which relation of a Pronoun to a remote Antecedent is not altogether unusual amongst even some Learned Authors There be some that think possibly they were in the Ark till Solomon's time and then by Divine Appointment laid in some other place For why should Scripture say expresly in two places they were not in the Ark seeming thereby to imply some change 1 King 8.9 2 Chr. 5.10 as to this particular which if so then the Epistle to the Hebrews speaking of Moses's Tabernacle may consist more Grammatically with it self and other Scriptures if this may be the true mind of the Spirit The Golden Censer of Aaron also was laid up in some place near the Ark for which the fore-cited Text is as clear as for the other We read also of five Golden Emerods and five Golden Mice dedicated by the Lords of the Philistims unto God when they were smitten for their sin which were put up into a Coffer and sent with the Ark as a Memorial of God's Vengeance and of their Deliverance But whether they were conveyed into the Holyest Place with the Ark and reserved unto Solomon's Temple is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore we must leave it for a clearer Discovery In the time of Moses there was also the Book of the Law called by some the Deuteronomion laid on the side of the Ark But whether or no it was placed there in Solomon's dayes we do not read yet we find in Josiah's Reign when the Temple was purged the Book of the Law was found in the Temple by Hilkiah the Priest though no express mention be made of the Oracle Of the Vessels and Vtensils in the Sanctuary or Holy Place WE shall dispose these in the same order that the Scripture mentions them that is First the Altar of Incense Then the Tables and the Candlesticks as may be seen 1 King 7.48 49. and 2 Chron. 4.19 20. The Altar of Incense As to the Golden Altar of Incense it 's first requisite to clear it up that it was placed in the Sanctuary without the Oracle and its Vail In Moses his Tabernacle it 's clear that it had stood without the Vail For Moses having placed the Ark lets down the Vail and then places the Table Northward the Candlestick Southward and this Altar before the Vail Exod. 40 3 21 23 26. that is at the upper end of this Room just in the middle before the Vail But a clear Inference we have out of Leviticus where upon the Expiation Day the High-Priest was to take a Censer full of Burning-Coals of Fire from off the Altar before the Lord and his hands full of sweet Incense beaten small and bring it within the Vail Lev. 16.12 If the Altar stood within the Vail then it were absurd to say thus that Aaron took a Censer of Coals from off the Altar within the Vail and brought it within the Vail But when as its Position was without it 's properly said that with these prepared things he went from the Altar into the Oracle within the Vail to burn sweet Odours Again the Text says that after the High-Priest had done sprinkling the Mercy Seat with the blood of the Bullock and the Goat 7 times that he shall go out unto the Altar that is before the Lord and put blood upon its Horns and sprinkle it 7 times If so be then Aaron must go one of the most Holy Place before he can come to this Altar It 's evident Lev. 16.18 that the Altar did not stand within the Vail Thus much I desired to add to that common and urgent Argument of the daily burning of Incense by every inferiour Priest in his course upon this Altar who could not have admission within the Oracle being open onely once a year and to the High-Priest onely on the solemn day of Expiation For so we find the High-Priest and eighty inferiour Priests with King Uzziah at this Incense-Altar who durst not go into the Oracle 2 Chron. 26.17 Now that Solomon's Altar was placed also in the Holy Place appears by the Text alleadged which says it was situate by the Oracle implying that it was not within it 1 King 6.22 There is nothing worth answering that I know of which can be opposed but that foresaid place of the Apostle where it 's said Heb. 9.4 concerning the Golden Censer that it was in the most Holy Place To which I say either it is to be understood of that Censer that was thus brought into this Oracle within the Vail once a year by the High-Priest and so may be truly said to be in the Oracle though not constantly yet at solemn times or else we must think of some other Interpretation For whereas this may be conceived by some but an evasion because the Apostle seems by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to note a Temporary but constant possession not onely ad usum but ad situm for that the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse is spoken of the Pot of Manna which who knows not but continued many 100 years within the Pot. There be some therefore would expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Altar of Incense it self But are forced to do violence to the word For in all the Septuagint Bible
sweating under the rigour of the Law the cunning of perverse Pleaders the corruption of Juries and Judges in any of the other Courts But hitherto let it suffice to have spoken of all the sacred Officers which were genuinely extracted from the Root of Levi. A word of the Nethinims and we shall end Of the Nethinims THese were the most inferiour persons that were conversant in any Temple-Work being of the Race of the Idolatrous Canaanites and were the first-fruits of any whole Cities or Societies of men that were proselyted unto God presaging of old the future admission of the whole Harvest of the Gentiles within the Pale of the Church The Story is sufficiently known how the people of Gibeon Chephirah Beeroth and Kiriath-Jearim by a wily collusion imposed upon Joshuah Josh 9.17 and the Princes of Israel whereby they obtained an exemption of their persons from the common calamity of Canaan But upon discovery of their craft they were solemnly adjudged unto Bondage yet such as was very honouâ—able if any servitude may be so styled in that they were appointed for servants to the House of God under the Priests and Levites Ver. 23. and so might esteem it some accession of excellency to be placed rather in the Van of Bond-men then in the Rear and to be made the Lags of Free-men What ever estimation they put upon it certain it is such sacred service was a great mercy to them who having their lives spared because of the Oaths of the Princes might have been banished but were now received unto the Knowledge Service of the true God and like to be set in the true path of Eternal Salvation so that whereas others are said to take the Kingdom of Heaven by violence in another sense Math. 11.12 here the Gibeonites may be said to have taken it by craft and out-witted themselves into true happiness The work which they were appointed to by Joshuah was hewing of Wood and drawing of Water for the Sanctuary and for the Congregation that is for the service of the Congregation in their Sacrifices and for the Altar of the Lord. Our Translation reads it thus Josh 9.23 Ver. 21 27. Ver. 27. that Joshuah made them such that day But in the Hebrew the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit eos and he gave them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan to give or deliver over Whence it is that they were styled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nethinims or the persons given and delivered over for such a service and therefore the Text says they were cursed that is dedicated to God as the first-fruit of the slaves of Canaan Ver. 23. Even as the City Jericho Josh 6.19 7.1 with all the goods was cursed as being the first-fruit of Cities taken in the Land therefore was all the Treasure of it consecrated to the Lord and Achan herein sinned by medling with the accursed or dedicated spoils every person being cursed and condemned that durst touch any Dedications to diminish from or take them away But as to these Nethinims which we have in hand that were thus accursed and dedicated to the Sanctuary the sons of Saul found is by sad experience to be a dangerous point to meddle with consecrated persons as well as things Concerning whose Name 2 Sam. 21.9 the Paronomasia is more clear and evident in the Book of Ezra where the Holy Pen-man creating of these persons in the Register of the Returns from Babylon hath these words in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Nethinims Ezra 8.20 Shenathan David which David gave or as we read in our English Version had appointed for the service of the Levites that is whom David had de novo constituted in their several set-courses as He had done all the Officers of the Temple in their several Stations a little before his death not that now they were at this time first employed in these Services but had been ever since the days of Josuah conversant in that labour but were now methodized for Temple-service according to the Incense of their Generations since the days of their Primitive Admission to be the Ministers or Servants of God in the lowest Works of the Sanctuary Ezra 7.24 The Habitation of these Nethinims or Gibeonites was in Ophel when the Temple was built Neh. 3.26 11.21 that is either in the Tower it self as some conceive or else in houses near to that Tower or the Wall so called of Ophel in a capacious place or street possibly running near the Wall and adjacent to the Tower of Ophel On which stately Building there was much expended by King Jotham and it was afterward magnificently raised to a very great height by King Manasseh 2 Chron. 27.3 2 Chron. 33.14 Now the reason why they lodged in or near Ophel was because of its proximity or nearness to the East-Gate of the Temple the ordinary stately entrance into that sacred place For they being not of the Tribe of Levi might not lodge within the Courts of the Temple But those that were in course to attend upon the Wood and Water for the Sacrifices and other sacred uses lodged close by till their Week was finisht and then probably they went out to their Cities and Villages abroad in the Countrey as the Priests and the Levites did For we have express mention of Cities abroad wherein these Nethinims as well as the other Officers of the Temple dwelt Ezra 2.70 But so much let it suffice to have spoken concerning the sacred Officers attendant upon Divine Worship in the House of God at Jerusalem SECT II. The second Paragraph of this Chapter according to the Division of it in the beginning shall contain the several Seasons Quantities Numbers and Measures of things sacrificed unto God under the Jewish Paedagogie IN the first place let 's remember that the Divisions of this Section ratione temporum will out of Scripture produce some short Discourse about 1 The Daily Service 2 The Weekly 3 The Monethly And fourthly the Annual Festivities which were to be punctually observed and solemnly performed in their due time and method according to the Divine Injunctions in this Holy Place Here before I proceed it 's somewhat requisite that I briefly speak a little to the dry and liquid Measures of the Hebrews so far and of so many onely as we shall use in this Discourse of the Sacrifices As to dry Measures there are three onely that we shall use The Omer Ephah and Homer Concerning which we find in Scripture Exod. 16.36 Ezek. 45.11 Antiq. l. 3. c. 7. that ten Omers make an Ephah and ten Ephahs produce an Homer By a tenth deal of Flour so often mentioned in the Levitical Sacrifices we understand an Omer which in the Hebrew Text of Leviticus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is retained by Josephus who calls this Quantity and Measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
have read that the Dead-Sea might easily be discerned Bell. Judale lib. 6. cap. 6. which claims affinity with Truth according to what Josephus relates concerning the Tower Psephina in the North-West Angle of the Walls of the City which was 70 Cubits high from the ground and that not so high as this upper-part of Moriah according to some from whence he tells us that Arabia the Sea and the utmost Coasts of the Hebrews might be seen This is attested also by Brocardus who saw its Ruines that all Arabia Jordan Pag. 35. Pag. 36. and the Dead-Sea-might be perceived from that Tower in a clear day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Aristeus That the Temple was built on the Summity of the Moriah Mountain which was built on higher ground then that Tower of Psephina What an admirable Prospect may Towring-Fancies conjecture to have been within view from the Top of this rare Pile which stood as some relate on more elevated ground then any part of the City and was withall fifty Cubits higher then the former Tower of Psephina where leaving our devout Students in Perspective to plot the Land of Canaan after a more exact manner then yet we have received let 's descend into the Lowest-Room of the Porch which we find without Gates according to the general Opinion but there was a very magnificent Entrance raised by many steps out of the Area of the Priests Court The height of the Arched Portal is not laid down in the Sacred Leaves But that the Room within was wholly overlaid with pure Gold we have sufficient Testimony enough to dazle the eyes of the greatest contradiction 2 Chron. 3.4 Which Radiant Adornment might cause some hesitation concerning the received Opinion of its being without Doors because of the grand Curiosities within which would else be exposed to all Weathers but especially since we find mention of the Doors of the Porch 2 Chron. 29.7 in the Book of Chronicles expresly called in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that they were the Doors of the Outer-Sanctuary opening into the Porch I leave it as an improbable Answer to the determination of Learned Rabbies Of the Sanctuary THE Sanctuary or Holy Place or Body of the Temple sometimes called the Greater House sometimes the House onely or the middle-part betwixt the Porch and the Oracle had these Dimensions For the extent of its length within the Walls 1 King 6.17 1 King 6.2 3. pag. 89. in quarto from East to West it contained 40 Cubits The breadth from North to South was 20 and the heighth 30. I know Arias Montanus would have it within to be but 20 Cubits high parallel to the height of the Oracle and that there were private Chambers over it as well as over the most Holy Place but because he nor any else have yet proved it out of Scripture we leave it to the decision of the Judicious Reader The Doors 1 King 6.33 34 35. For the Partition Wall see the next Section 2 Chron. 4.22 1 King 6.35 The Doors of this House or Holy Sanctuary at the West end of the Porch or the East-end of this Holy Place were of folding leaves made of Fir-Tree and the Posts on which they hung were of Olive-Tree made four-square Now whereas it is said these Doors were of Gold in one place we understand the meaning by another place which sayes they were covered with Gold that is with thin Plates of that excellent Metal which were laid and embossed upon carved Cherubims Palm-Trees and open Flowers The Walls As to the Walls the Out-side exposed to open view was as is conceived by some all over-layed with silver For which very purpose we read that David appointed seven thousand Talents of refined silver 1 Chron. 29.4 yielding a most glorious and shining Spectacle to all Beholders though others apprehend them onely to be of white polished Marble 1 King 6.18 The in-side of the Walls was first covered with Cedar and carved with Knops and Open-Flowers or as it is expressed verse 29. with carved Figures of Cherubims Palm-Trees and Open-Flowers and all these laid in Gold of Parvaim Nay we find that it was also in some select places most gorgeously adorned and garnished with precious stones Ibid. but of what sorts and in what curious method disposed we cannot learn The Floor The Floor of this House was first laid with Planks of Fitte 1 King 6.15 30. and Boards of Cedar and all over-laid with pure Gold The Windowes Concerning the Windows we neither read of their number nor the particular dimension of any neither their fashion or of what materials A Question might be moved Whether they were of Glass seeing the Phoenicians Plin. 1. 36. c. 26. the first Inventers of it were Neighbours to the people of Israel and gave in great assistance to this glorious Work Besides it 's sufficiently known that the Glassie Sands of the River Belus were within the Territories of the Tribe o◠Asher But whether the Discovery were so ancient as the time of Solomon I have not yet read What Herodotus hath spoken in his Thalia of the Aethiopians burying their Dead in a Tombe of Glass dug out of a Rock is mentioned by him to have been seen by the Messengers of Cambyses sent to the Aethiopian King but he doth not tell us of any more ancient use of it To this about Glass Tombes in Aethiopia Strabo in the 17th Book of his Geography p. 822. of Casaubon's Edition and Diodorus Sic. l. 2. Sect. 15. and lib. 3. Sect. 9. and Ctesias Cnidius in Diodorus agree with Herodotus though Ctesias dissent from Herodotus about the manner of intombing To this purpose I remember also in the Arabian Story of the Pyramids recited by the learned Mr. Greaves That the King which built the Pyramids put in the Westernmost of them glass that might be bended and not broken p. 82. All which Story is by him counted little less then a Romance Yet possibly there might be Rocks in Aethiopia like to those in Moscovia mentioned by M. Fletcher in his History whose Scalings might be transparent and flexible and not so fragile as our Artificial Glass which we use for Ship-Lanthorns and other ends But how ancient the Invention of Glass truly was I have not yet found so as to give any real satisfaction For although Theophrastus the Successor of Aristotle in his School in the 114th Olympiad as Laertius writes which was about 320 years before our Lords Incarnation doth recite a story of a Glassie matter made of Earth and Brass mixt in his Book de Lapidibus yet he puts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it that he received it but by Tradition and doth not speak clearly to the point in hand about the time of its Invention Yet concerning the Antiquity of Glass I have one thing more to offer and that is Jos 11.8 13.6 what we read of in the relation of Josua's
in the after-words accordingly to what he had spoken lib. 8. cap. 2. expresly of Solomons Walls of 400 Cubits height raised out of the Vally as is before cited to be at the top a foursquare work and is here amplified as to the measure of its quadrangular Extent Alas it was not for Herod one under the Romans and vext with continuall wars and inconsiderable as to Solomon's Territories or Riches to do such works as these Wherefore severall have justly suspected whether ever he medled with the Temple unlesse as to Reparations and Ornaments Which was in these Substructions inviolable by time and adorned by former Kings on the East which was a furlong long aswell as the rest Which Court thus foursquare and each side of a furlong extent and built by Solomon is also asserted by Ludov. Cappellus in his Apostolicall History pag. 15â— By what precedes we may perceive it more and more confirmed out of the mouth of Josephus that Solomon built all the vast Foundations round about together with the whole foursquare Wall at the top on the Brow of the Hill each side of the Square being one Furlong in length that is 625 Roman feet cap. 13. lib. 1. cap. 1. lib. 2. cap. 23. according to Censorinus in his Book De die Natali or A. Gellius in his Noctes Atticae or Pliny in his Naturall History Now though this Stadium of Josephus be most properly to be accounted according to the Grecian measures yet it breaks no squares with us for the Stadium of the Romans and the Grecians is accurately noted by Lindebrogius pag. 86. Edit Lug. Bat. 1642. â—0 in his Notes upon that place of Censorinus to be the same if the Calculation be carefully observed where he cites Lucas Petus de Mensuris Ponderibus and Hues de Globis that although the Grecian be but 600 Foot and the Roman 625 Foot yet he gives this reason for their Parallelism Nam pes Graecus excedit pedem Romanum semiunchâ For a Greek foot is longer then a Roman by half an inch So that 600 half inches at 12 inches in a foot make up those 25 Feet in the Roman Stadium beyond the number of feet in the Grecian Moreover from the last cited place of Josephus we may observe that Solomon is mentioned to have built Porches at first on the East end onely which serves to expound the so much vexed and misinterpreted Passage of Josephus which was in Controversy viz. That the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It was destitute of Porches on any other side of the Temple at least in the first times of Solomon For the Scripture seems to favour his porching of the Courts of the Lord's house round about at the twenty years end when he had finished the house of Lebanon his Pallace and Throne together with the Queens house according to the order of its Relation 1 King 7.12 Though its certain Preoccupations are frequent in the sacred Leavs as immediately about the Utensils of the Temple after all and therefore we shal not rigidly press upon it from Scripture though Josephus in his 8th book is peremptory in this point as you have read above So that if you will permit Josephus to be his own Interpreter as 't is all the reason in the World he should behold him now joyning hands with our exposition Thus much then may abundantly I hope suffice as to the two first Arguments out of Scripture and out of Josephus to prove two Courts round about the Temple especially out of the last whose Authority was alwayes brought to contradict it The third Argument may turn upon the Hinges of the Temple Gates in the outward Court opening of their own accord for a decision to this controversy which were placed to all the four winds saies Josephus Evidently clearing that the great Court was round about the covered building For he tells us expresly in another place concerning the inward Court of the second Temple according to very judicious Persons it being correspondent in most things to the first that it had no Gate toward the West These are his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then there were Gates to all the winds De Bell. Judaic lib. 6. cap. 6. p. 916. F. and if there was none on the West in the inner Court it followes that the Western Gates of the Temple must be placed in the outward Wall of this great Court compassing the Temple and the inner Court round about Fourthly The Compasse of the wall of the outward Court being four Furlongs according to Josephus his description of Solomon's buildings each furlong taking up a whole side of the Quadrangle doth clearly determine the Gates on the West side to be in the wall of the outward Court which by its largenesse must needs be supposed to compasse the inner I will yet add two probabilities to this purpose that the Court did compasse the Temple The first may be taken from the dimensions and position of Moses his Tabernacle Wherein we read that the Court was set up round about The Tabernacle This might be fully demonstrated from the length and bredth of the Court and Tabernacle Exod. 40.8 The Court is expresly declared to have been 100 Cubits long and 50 broad The covered Tabernacle Torniellus and others do evince Exod. 27.18 from the measures of the Boards and Curtains to have been but 30 Cubits long and 10 broad within Annal. ad ann 2544. Num. 60. and consequently to have been placed within the Court. Now that the Temple did in many things imitate Moses his Tabernacle though generally double to its dimensions is clear to every one being 60 long and 20 broad as to inward capacity the Walls not being considered whereas Moses was but 30 in length and 10 in bredth aâ— abovesaid Wherefore then as Moses his covered Tabernacle stood within its Court inclosing it round on every side so it is somewhat probable that in this particular the Imitation might sort even that the covered Temple stood within the Walls of its Courts The second probability may be deduced from Zorobabel's and Herod's Temple agreeing in most things with Solomon's as very sober Authors upon serious deliberation do hold forth only the Fabrick of the last covered house was somewhat larger But Herod's Courts conceived by many to be praecisely wrought up in the very vestigia or prints of Zorobabel's Walls did compass the Temple round about as may be cleared out of the Jewish writers and particularly out of Codex Middoth and L'Emperour the learned Commentator upon it Which probably being erected according to the pattern of the ancient Temple of Solomon with the consent of severall judicious Writers as I have often hinted may in some measure help to confirm the assertion of its compassing Courts before largely treated of from the testimonies of the sacred Scriptures and our often cited Historian of the Jewish Nation Montania Abulensis Villalpandus c.
01 80 4 3 26 8 04 3 0 Which exceeds five hundred Roman or Italian Paces or their half mile answering to the four Stadia before-mentioned by five Pole no Feet one Inch eighty Parts and four Scruples of our Measure Which latter being substracted from the former sum of the five hundred English Paces yields a residue of three Furlongs twenty six Pole eight Feet four Inches three Parts and no Scruples The exact extent of the Wall of the outmost Court according to our English Measure So that this being the compass of the Wall of the outward Court of the Temple according to our Statute-measure in proportion to the Roman foot whereof 625 make Josephus his Furlong equivalent to the Grecian as 't is said above we shall find it precisely to fall short of an English half-mile 13 Pole 8 Feet one Inch 80 Parts and four Scruples Furl Pole Feet Inch. Part. Scrupl 3 39 16 5 83 4 3 26 8 4 3 0 0 13 8 1 80 4 Middoth c. 2. Edit L'empereur p. 35. Hist Judaic ex Hebr. in Lat. ver à Gentio p 359 c. Now upon the supposition of Josephus his fixing the length of the Wall exactly and that it did truly correspond with the length of four Stadiums according to his recital we have with more nicety then some perhaps will think requisite reduced the outward circuit of the holy ground to a precise and determinate portion of our English mile However those that please may say in general that it was almost half an English mile in compass But now seeing the Rabbins generally with open mouth and one Vote declare this Court-Wall to have been 500 Cubits square which seems to contradict Josephus let 's try if we can by any means reconcile them It 's true these Rabbins treat usually of the second Temple and therefore no need may some think of reconciling them to Josephus whom we have cited in this particular for the first Temple To which may be answered that Josephus lays down the same measure for the External Court of both Temples Upon which and other accounts it is that sober and learned persons have generally conceived the form and quantity of the Outer-Court to have been the same under both and therefore it will be pertinent enough to our work in hand to make an inquiry into the sense of the Rabbies so far as my small acquaintance will give me leave to trade with them and to observe what communion there is droven betwixt them and Josephus To this end it will not be amiss to call to mind that Villalpandus in many places doth quote Josephus as averring that the Wall of this Outer-Court was but 400 Cubits square and particularly in his Apparatus Pag. 118.8 But he no where tells us in what place Josephus doth so declare himself that I yet find though upon diligent search Neither have I yet observed though upon careful perusal of all his Books that Josephus himself doth any where mention the Quantity circumscribing the Outer-Court by Cubits but by Furlongs as Antiq. l. 15. cap. 14. unless the printed Copy be false in one place which I vehemently suspect in his History of the Jewish Wars The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpreter probably having used another Copy Lib. 6. cap. 14. Secundum Graecam Edit p. 916. E. then that which we now have printed hath varied much thus Spacium erat usque ad murum CCC Cubitis planum The space unto the Wall for 300 Cubits was plain or eeven and therein also hath probably committed a fault or else the Copy is corrupted for CCCC two C's being contracted into the first letter of Cubits which gave me the Rise to suspect that in some Vatican Manuscripts or of other ancient Libraries which Villalpandus might possibly have viewed it was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Original were so of old then it would play fair on Josephus his side confirming his own Relation in a place before-cited where it 's said that each side of the square was a Stadium or Furlong Now 't is sufficiently known that a Greek Stadium with which as the other Measures also of capacity better known to the Jews then the Roman quantities Josephus frequently compares his Hebrew Measures was exactly 600 Grecian feet of which before So sayes Censorinus Stadium Olympicum est pedum DC Besides Cap. 13. de die natali Suidas professedly tells us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a whole Stadium is 400 Cubits which agrees with the place of Josephus before corrected and with what we formerly said concerning a Cubit that it was nearest about a foot and a half Here the Account falls in precisely with Grecian Measures For 400 Cubits 600 Grecian Feet and one Stadium you see are now coincident Well then as to the reconciliation intended Josephus says De Bell. Lib. 6. c. 14. pag. 916. C. Antiq. l. 15. c. 14. p. 544. B. Pag. 27. l. 18. that the whole compass of the sacred ground together with the Antonian Tower was six Furlongs which must be thus understood That the Temple-ground contained four Furlongs in compass for so he sayes distinctly that each side was a Furlong and that the Tower-Plot took up in compass two Furlongs even as Dr. Lightfoot hath determined it in his Second Temple and was four-square at the North-West end of the Temple Porches Each side of the Tower then was half a Furlong so that the North and West-sides took up but half of the whole viz. one Furlong by which computation Josephus will agree with the Rabbins exactly enough Though I fear both of them speak but at large that their Measures may fall into round numbers But let it be here remembred that this Tower being at first used for the Mansion-house and laying up of the Garments of High-Priest which standing upon a spare place of the Mountain of the House is by them cast into the Reckoning of Holy Ground Not but that yet there was some portion of ground remaining on the West and on the North for profane and not at all counted in any of their sums So then taking the Circuits of the Temple and Antonia distinctly and apart we see that the Temple was four Furlongs about and Antonia but two which being put into one sum makes six But if you joyn the Circuit round about both of them reckoning onely the two Out-sides of Antonia that are farthest from the Temple there will result but five Furlongs for the compass of the holy ground commonly so reputed To which very clearly and patly agrees a passage of Eusebius out of Aristaeus concerning the Pipes laid under the Temple for conveyance of Water in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for five Furlongs round about the Foundations of the Temple See Euseb Prapar Evang. Lib. 9. Cap. 38. The same word for word we read in Aristaeus his own Greek Copy Pag. 27.
〈◊〉 Joseph Ant. l. 8. c. 2. pag. 266. G. That they were built with three Rowes of Stones of ten Cubits high and eight Cubits thick a piece So that the out-wall of the Cloisters was eight Cubits thick and thirty Cubits high of solid stone and then Cedar beames at top lying crosse upon Pillars within The wall running East and West the beames were laid at top North and South with Pillars underneath which made a walk covered at top and open on the insides towards the open Pavements of the Courts the beames being supported with Pillars like as the Royal Exchange or the Piazzo in Covent-Garden If this be the truth then 't is clear by the Text that Solomon himself did Porch both the Courts for they are both deâ—cribed to be of the same form of Building in the forecited places 2 King 7.12 the last whereof Villalpandus peremptorily interprets of the outward or great Court of the Temple Explanat in Ezech. Tom. 2. Part. 2. Lib. 1. Isagog Cap. 9. Pag. 22. Col. 2. D. and Part. 2. in cap. 40. Ezech. lib. 3. cap. 25. and joyns Tostatus with himself in the same Opinion If so be this be truth then 't is clear that Solomon built a stately Wall at least even round about the outer or great Court if he did not porch it round But Josephus when he treats particularly of Solomon's Buildings Antiq. lib. 8. c. 2. pag. 266. G. speaks plainly that Solomon did porch even the outward Court round about as well as the inward His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Without this meaning the inward Court-Wall He built the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outward Court which was Holy Ground also but not equally to the inward For he sayes presently that no persons but such as were clean according to the Law might enter into it in quadrangular or four-square form erecting great and broad Porches which seems to refer to the very last words even to all sides of the Quadrangle But if you will not have Josephus to quarrel with himself you must interpret him of the Eastern Porches onely which it is clear from other places of his Works that Solomon built them fully But if the former expression in Scripture of the Hewen-stones and Cedar-Beams be meant of Porches then farewel any niggardly Expositors and let Solomon's Buildings be as large and sumptuous as his Heart onely at the Eastern end we will delineate double Porches Now whereas before some scrupled much of having but a Wall on the West side of the Temple because of the forecited expression that Josephus sayes the Temple was naked till after-times Let 's take the same Author's mind into counsel and we shall find he tells us that Solomon himself did equal those Precipices and made the outward Court equal i.e. In smoothness to the Court of the Temple and there speakinâ— of double Porches sayes they were round about Antiq. l. 8. c. 2. pa. 263. A. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compassed that also with double Porches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the outward Court whereof he is now treating So that Josephus acquainting us in his sixth Book of the Jewish Wars that in Solomon's days the Temple was naked and open on all sides but the East till after-ages raised the praecipitious declivity with accumulation of Earth that so he may not appear contradictory to himself we must explain him of those vast Substructions of Stone-Walls raised out of the deep Vallies and stately double Porches built upon them as at the East end Whereas if he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it had no Wall no Court-room though uneven and no single porcht Buildings at all but that the West-end of the covered Temple stood upon the Brink of the praecipitious Rock we must make Josephus either a Lyar or of a slippery-memory or his present Book to be very corrupt But for my part I had rather excuse it by a slip of his Pen in this place of the Jewish Wars where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned Seeing in the Books of the Antiquities where he doth of set-purpose handle the famous Acts of the Kings of his Nation he plainly tells us Solomon porcht the Temple-Courts round about which we have proved in the second Chapter at large to have been in Circuitu Templi encompassing the covered Building Now his Books of the Jewish Antiquities were written after the other of their Wars as he himself assures us Antiq. l. 1. cap. 22. p. 20. F. lib. 13. cap. 9. p. 443. F. Wherefore in this last written Book of his Antiquities clearly describing of Porches round about even built by King Solomon he doth tacitely retract his former errour about the nakedness of the Temple in his Jewish Wars Wherefore I cannot but wonder at Ribera and his Proselytes in this particular that they should lay the stress of their opinion about the deformity of the Temple on these two or three words so often mentioned especially seeing he himself gives Josephus this deplorable Character sayè ita lubricus est ut cum maxim tenere eum credas elabatur Riber de Templ l. 1. c. 28. He says a little before that he was a grave Historian and an Eye-witness and yet presently that he is such a slippery fellow that when you do most confide in having attained the true sense of his mind He slips like an Eele through your fingers Almost as bad as that Stigma imprest upon another Author which I have heard of He was a good Historian but that he wanted truth To let pass then the modern Opinions of some few that slip down the declivity after Ribera for want of Courts and Walls as having no plain Foundation for their own standing we shall proceed to a further view of this magnificent Temple having we hope clearly recovered its pristine lustre in the circum-ambient Buildings and gained most beautiful Porches with stately Pillars round about both the Courts Onely where there were Gates with their Buildings and Chambers with their Treasuries That there were Treasuries and Chambers round about in the Courts is evident by King David's Pattern given to Solomon which no doubt he exactly followed or else God would not have declared himself well pleased with his Offerings 1 Chron. 28.11 12 13. The place for the Pattern is in the Book of Chronicles wherein v. 11. we read of the covered house with its Porch Houses Treasuries Upper-Chambers and Inner-Parlours and then ver 12. of the Courts of the House and all the Chambers round about and the Treasuries In the Buildings of the Outward Court were the Chambers and Lodgings of the Levites especially in those near the Gates 1 Chron. 9.27 where their Offices lay Some places there were for the Ministerial Vessels and the Instruments of the Sanctuary Other Rooms for fine Flower Salt Wine Oyl Frankincense Spices Ointment c. See Ver.
I think they cannot manifest one place where it is by them put for the Altar whose Greek it 's known that the New Testament Pen men chiefly follow Nay in its native sense it signifies Incense onely and by a Metonomy the Censer wherein it was put But to admit a double Trope to ride upon one word is as harsh as rare Wherefore to reconcile this place to the Old Testament I take it to signifie a Censer For so the Epithete Golden challenges it from its native signification of Incense And I humbly conceive that possibly we may understand by it the Censer of Aaron wherewith he burned Incense when two hundred and fifty men with their Censers were appointed by God to try with him Numb 16.17 who it was that God had appointed to that Office After the two hundred and fifty men were consumed by Fire Ver. 25. Ver. 38. their Censers were hallowed and Plates made of them for the Altar for a sign to the Children of Israel Now though the Text in Numbers does not tell us that Aaron's Censer was particularly laid up yet if we interpret this place in the Hebrews of that Censer it is no way repugnant to any Scripture nor to the Analogy of Faith But helps exceedingly to inlighten and reconcile that place I am the more induced to incline to it because it is joyned with two other things viz. the Pot of Manna and Aaron's Rod both which were laid up there as a token of their Murmuring and Rebellion against the Lord being two miraculous Effects which God produced presently upon their murmuring to demonstrate the Omnipotent Presence of the Divine Majesty against whom and His instituted Ministers they had so grievously murmured So then after this grand murmure of Korah there being two Miracles produced the one the swallowing up of many in the Earth the other the burning of two hundred and fifty by fire from Heaven for the remembrance of it this Censer possibly was added as another Token together with the Pot of Manna and Aaron's Rod to be laid up in the Oracle before the Lord. There is nothing to be objected against this sense but that because the Altar of Incense is omitted ver 2. therefore it 's brought in ver 4. and to be understood to be within the second Vail quoad usum onely To this I answer That the Altar standing without the Vail Aaron might take this Golden Censer that lay within the Vail and with it taking Fire-Coals off the Altar and Incense in his hands come and perfume the most Holy Place I dare not be peremptory in this point although that a certain Golden Censer lay in the Oracle constantly within the Vail according to the express terms of the Apostle is the mind of Learned Mr. Weemse in his Exposition of the Ceremonial Laws pag. 48. However it be I submit my Conjecture to all sober and learned persons having I hope before evinced the true Position of the Altar of Incense to be without but near the Vail which we now proceed briefly to describe Exod. 30 1-10 The Altar of Incense which Moses made was for matter of Shittim-Wood and over-laid with pure Gold round about For form four-square For quantity or measure two Cubits high And as for length and breadth one Cubit in each It had a Crown of Gold round about four Horns two Rings and two Staves There be some hold that Solomon cased the ancient one of Moses with Cedar and so made a larger over it A pretty fancy quickly vented Whereas we shall find expresly that Solomon made one compleat 1 Chron. 18.28 1 King 8.4 6. 2 Chron. 5.5 7. For first we read that David prepared refined Gold by weight on purpose for the Altar of Incense Besides when the Scripture says that the Priests brought up the Ark and all the Holy Vessels of the Tabernacle It mentions onely the carrying of the Ark into the Temple though Negative Authority is not absolutely Cogent yet when as Solomon is written to have made another and this is not mentioned to have been brought into the Temple but rather laid up in some of the Chambers I think we may safely shut Moses his Altar out of this pregnant Belly of Solomons That Solomon made one is expresly mentioned in two distinct places and in a 3d place 1 King 7.48 2 Chron. 4.19 1 King 6.20 22. that the inward material was of Cedar and over-laid with Gold How large it was we read not if we may double the quantity of Moses his Altar it may be we may not transcend the limits of Truth but it is best of all to be silent with Scripture The Tables of Shew-Bread IN the next place succeed the Golden Tables of Shew-Bread as to which 1 Chron. 48.16 1 King 7.48 2 Chro. 4.8 we find Gold prepared for them by King David as also Silver for the Tables of Silver whose use of situation we ye◠read not In the Kings we read but of one Table But in the Chronicles we find expresly ten in number together with their Situation five on the right and five on the left side of the Sanctuary The Description of Moses his one Table may be seen at large in the Book of Exod. But the Dimensions of Solomon's we have not though possibly double to his Exod. 25 23-29 accordingly as the place wherein they were set was double to his in capacity Some think that Moses his Golden Table was one and the nine rest were according to that cize wherein we shall be utterly silent 2 Chron. 4.19 Dr. Lightfoot c. 14. §. 5. Lev. 24.7 Exod. 25.29 The use we read was to set the Shew-Bread upon them On each Table there were set twelve Cakes six in a Row one upon another They were square and not round as usually figured with a Golden Dish of Frankincense on the highest Cake with Spoons Covers and Bowls of Gold The Form of this Table exhibited in the Draught is according to Arias Montanus the difference therein being onely as to the length of the Cakes which lay overthwart exceeding the breadth of the Table as some conceive We have added a little Coronet onely to the Brim of the Table as we read Exod. 25.25 The Golden-Candlesticks ten in number the same with this in view The last things to be mentioned are the Candlesticks 1 King 7.49 Exod. 25.31 1 Chron. 28.15 2 Chron. 4.8 1 Chron. 8.15 Their matter was of pure Gold prepared by King David Their fashion probably like that of Moses Their number was expresly ten Their situation was five on the right side and five on the left side of the House that is of the Sanctuary even as in Moses Tabernacle the Lamps are said to shine without the Vail of the Testimony Lev. 24.3 In their height and the extension of their Branches Scripture is silent Besides these there is mention made of Silver Candlesticks designed by David but how large and where placed or
12. though the Text tell us not whether the Burnt-Offering were a He or a She Lamb Lev. 14.12 Ver. 20. yet by the forecited rule that none but Males must be sacrificed in the burnt-Offering therefore we put down a He Lamb if the Leper were able or else a Turtle or a Pigeon Ver. 22. Lev. 15.30 Numb 6.11 6ly At the cleansing of separated Women a Turtle or young Pigeon 7ly For Nazarites in two cases First at their restitution in case of defilement a Turtle or Pigeon Secondly At the period of his separation or the Manumission from his Vow one He Lamb. 8ly Ver. 14. Num. 7 15.-8.12 Num. 15.24 Exo. 29.42 Num. 28.3 At the Dedication of the Tabernacle each of the twelve Princes of Israel offered a Bullock a Lamb and a Ram. 9ly At the consecration of the Levites a Bullock 10ly For a Sin of Ignorance of the whole Congregation a Bullock also These hitherto related were instituted upon the incident cases mentioned There remain yet the constant burnt-Offerings which were these 1 The daily Sacrifice of two Lambs which were burnt together with their Meat-Offering and Drink-Offering upon the Altar 2ly On every seventh day or Sabbath four Lambs 3ly Numb 28.9 10. Ver. 11. Ver. 19. Ver. 24. Lev. 23.12 Ver. 18. Num. 28.27 On every new Moon distinctly for it self as a new Moone or first day of the Moneth two Bullocks one Ram and seven Lambs 4ly On the fifteenth day of the first or Passeover Moneth being the first of the seven daies of that great festivity after the Passeover 2 Bullocks one Ram and seven Lambs and so for seven daies continually 5ly In the Sheaf of the first fruits one he Lamb. 6ly In the feast of first fruits If we consult the Leviticall Book we read of seven Lambs one Bullock and two Rams But in the Book of Numbers seven Lambs one Ram and two Bullocks which I shall leave to consideration 7ly In the first day of the seventh Moneth or the feast of Trumpets one Bullock 29.2 one Ram and seven Lambs 8ly On the tenth day of the seventh Month or the Expiation day one Bullock one Ram and seven Lambs Ver. 8. In another place we read particularly in the case of Atonement upon that day besides this Offering there was a Ram for the High-Priest himself Lev. 16.3 5. and another for all the People 9ly and Lastly On the fifteenth day of the seventh Month being the beginning of the feast of Tabernacles thirteen Bullocks two Rams fourteen Lambs and so constantly for seven daies onely every day there decreased one Bullock from the Offerings till at the seventh day there were but seven Bullocks On the the eight and last day there was offered but one of each The Manner The Manner of service in the burnt-Offering was this for the Bullock 1 The Person that brought it was to put his hand on the head of it Lev. 1.4 as it was usuall in point of confession of sin Ver. 5. 2ly He himself was to kill his own Offering some think the Priest did it who indeed did slay the constituted Temple-Offerings but if the words be well considered we find the Priest comming in to action after the the flaying of the Sacrifice So in the relation of Hezekiah's Sacrifices there seems to be a manifest distinction between the Persons that kill'd them and the Priests 2 Chron. 29.22 But that which was the Sin-Offering of all Israel the Priests did slay Ver. 24. Ver. 5. Ver. 6. Ver. 7. Lev. 1.8 3ly The Priest was to sprinkle the Blood round about the Brazen Altar 4ly The Priest stayed off the Skin 5ly He cut it in pieces 6ly He put fire on the Altar and layed the wood in order upon the fire 7ly He layed the parts the head and the fat in order upon the wood that was in the fire which was upon the Altar Ver. 9. 8ly He washed the inwards and legs in water and then burnt all upon the Altarâ— an Offering made by fire of a sweet savour unto the Lord. So much for the Bullocks burnt-Offering If it were a Sheep or a Goat the manner was the same onely mention is made of its being slain on the side of the Altar Northward before God Ver. 11. Ver. 15. Iâ— it were a Fowle 1 The Priest wrung off its head and burnt it on the Altar 2 The Blood was wrung out at the side of the Altar 3 The Crop and Feathers were cast beside the Altar on the Eastpart by the place of the Ashes Ver. 16,17 4ly It was to be cleft with the wings but not our asunder and so laid upon the Altar and burnt an Offering made by fire of a sweet favour unto the Lord. Thus it was to continue lye burning all night upon the Altar unto the morning Lev. 6.9 10. Then the Priest having put on his Linnen Garment and Breeches took up the Ashes and laid them beside the Altar After that putting off his priestly and putting on his other common Garments he was to carry forth the Ashes out of the Camp and afterward out of the City into a clean place Ver. 12. while the fire on the Altar was still continually burning by a constant supply of wood laid in order upon it every morning The Priest's Portion To conclude with the last thing of this Section and that is what portion the Priest had in the burnt-Offering Lev. 7.8 8.8 and that was the Skin of the four footed Creatures 2 Of the Sin-Offering The Cause The Cause for which the Sin-Offering was enjoyned by God is recorded by Moses to be this Levit. 4.2 If any Soul sin through Ignorance against any of the commandments of the Lord concerning things which ought not to be done The Kind The Creature in this case offered was of the Herds either a young Bullock or Calf or a red Heifer of the Flocks a Male Kid a Female Kid or an Ewe Lamb of Fowle a young Pigeon or Turtle The Occasion The Seasons or Occasions of this Offering upon what account it was instituted were either for accidentall sins or on set stations of the year Levit. 4.3 Numb 15.24 Levit. 4.14 Levit. 4.23 Numb 15.27 Lev. 4.28.32 Exod. 29.14 Levit. 8 2 14. Levit. 9.2 3. Levit. 12.6 c. 14.19 Ver. 22. 1 In case the anointed Priest sinned there was to be offered up a young Bullock for a sin-Offering 2ly For the sin of the whole Congregation a young Bullock likewise if it be for Ignorance in not observing the Levitical Ordinances a Kid. 3ly For a Ruler a Male-kid of the Goats 4ly For any of the Common People a Female Kid of the Goats or a young Lamb. 5ly At the Consecration of an High-Priest a young Bullock 6ly At Aaron's Initiation into his Office a young Calf and at the same time for the people a Kid of the Goats 7ly At the Purification of Women a young Pigeon or
and set under Ahaziah   8 Phadea under Athaliah and Joash being called Phedajah by Petavius 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same person 9 Zedekiah under Amaziah   10 Joel under Vzziah   11 Jotham under King Jotham 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 Vriah under Ahaz   13 Neriah under Hezekiah 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    14 Hoshajah under Manasseh  10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 Sallum under Amon. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  16 Hilkiah under Josiah  11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Azariah under Jehojakim 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 Serajah under Jehojakim 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  19 Jehozedek at the Captivity This last High-Priest called Jehozedek Jehozadak and Jozedek was carryed to Babylon being the son of Serajah and the Father of Jeshuah who assisted Zorobabel in the re-edifying of the Temple of God after the return of the Jews out of their Babylonian Captivity as may appear out of these places of Holy Scripture following viz. Ezra 5.2 Hag. 2.2 Zechar. 3.1 To conclude Ezra that famous Scribe so often mentioned in Scripture was the son of Serajah Brother to Jozedek and Uncle to Jeshuah the High-Priest Ezra 7.1 Now we shall endeavour to connex these several Lineal Successions of Priests which have been hitherto presented in these preceding Schemes or Diagrams in one Historical View after an orderly method declaring as clearly as may be the corruptions of several of the Authors and as far as the Lamp of Truth hath shined forth upon us do our utmost to chain them by several probable co-incidencies with the Holy Scriptures and afterward proceed to lay down the more ample story of the Temples duration and the various Transactions respecting it under the times of those Noble Kings that swayed the Imperial Scepter of Judah whose times are more famously registred in the sacred Writings of Scripture-Pen-men and accordingly more precisely made known to the diligent Inquirer into those Blessed Volumes But in the first place according to our proposal let us examine the Successions of the High-Priests who served in that sacred Function under the first Temple The Succession of the High-Priests under the first Temple 1 Zadok being the first High-Priest in the Temple and descended of Eleazar the son of Aaron was instituted and inducted into his Office by King Solomon Himself After that Abiathar of the Line of Eli and Ithamar had been displaced by that Royal King for taking part with Adonijah in his Conspiracy for the Kingdom This Zadok was the son of Ahitub and is corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Alexandrian Chronicle whose Lineal Descent will be more apparent and manifest by this Gâ—nealogical Scheme hereunto annexed Aaron Eleazar Josh 24.33 Phinâ—has Josh 22.13 30. Abishua Bukki Uzzi 1 Chron. 6.50 Zerahiah Merajoth Amariah Ahitub Zadok 2 Sam. 8.17 Ithamar Eli Contemporary with Samuel but how many persons were betwixt Him and Ithamar is not mentioned Hophni Phinehas 1 Sam. 4.4 Ahitub 1 Sam. 14.3 Ahijah 1 Sam. 14.3 Ahimelech 1 Sam. 22.11 Abiathar 1 Sam. 22.20 23.6 Ichabod 1 Sam. 4.21 There be that interpose betwixt Samuel's Eli and Ithamar three persons viz. Abiezer Buzi and Ozi but upon no warrantable grounds and therefore scarce deserve to be mentioned in this place Wherefore we shall proceed to our Temple-Priests 2 Ahimaaz the son of Zadok This person corruptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Alexandrian Chronicles was sent by Joab to carry the tidings of Absalom's death to King David 2 Sam. 18.19 23 27 c. 2 Sam. 15.27 36. He is mentioned in the Roll of the High-Priests recited in the Book of Chronicles 1 Chron. 6.8 and possibly may be the same person who marryed Basmath one of the Daughters of Solomon it being familiar for the High-Priests to link themselves with the Royal Family as is observable of Jehojadah in the Reign of Joash intimating the union of both the Kingly and Priestly Office in Jesus Christ who was prefigured by the High-Priests of Israel 3 Azariah the son of Ahimaaz 1 Chron. 6.9 4 Johanan the son of Azariah 1 Chron. 6.9 As to whom it is conceived that he might be the same person who is called by the name of Jonathan the son of Abiathar 2 Sam. 15.36 Where it is to be noted that both these are omitted in the Catalogues of Josephus Nicephorus Callistus Alsted and the Hebrew Chronicle cited by Petavius although mentioned by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Alexandrian Chronicle Nay none of these 4 first High Priests are found in the Register of Ezra The reason whereof is conjectured at by Dr. Lightfoot in his Temple Service to be because the Service in the Temple began not till the days of Azariah the son of Johanan as he expounds that place in the Book of Chronicles of his executing the Priests Office 5 Azariah the son of Johanan 1 Chron. 6.10 Ezra 7.3 In the former Text he is said to be the man that executed the Priests Office in the Temple that Solomon built in Jerusalem which I take to be thus understood sc that he was the first person who did execute his office in that place onely whereas his Predecessors had officiated in the days of David and Solomon not onely in the Temple but also in the Tabernacle at Gibeon 2 Chron. 1.3 and at Zion Others apprehend it to be meant of some notable act which he performed by virtue of his Office and apply it to that Azariah who thrust K. Uzziah out of the Temple But the great distance of times will not give way to that Exposition Seeing this Azariah if the two former be excluded from the High-Priesthood as to the chief Office might in the latter days of Solomon be of age sufficient after the Decease of his Progenitors to have performed his Work in the Temple even in that King's days and also in the Reign of Rehoboam and Abijah which was but twenty years and in some part of Asa's Reign For some do apprehend that Azariah and Johanan the third and fourth in this orderly nomination were of the Line of Ithamar and as Substitutes to Zadok and Ahimaaz might assist them as secondary Priests in time of sickness and separation from ordinary pollution according as it was usual whereof we have spoken before in the Office of the High Priests Now whereas they are called Sons in a Lineal Discent let 's remember that it is usual in Scripture for such persons to be styled by the name of Sonnes by virtue of some Office wherein men succeed or attend others If this be a real truth then the omission of the two former by Josephus and others will claim kindred with our
to Azariah that he stood not in so immediate a relation to him But this place of Nehemiah possibly might give occasion to the three Authors to omit Azariah whereas this person is called by Josephus and Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 25.18 21. and is reported to have been slain by the King of Babylon at Riblah 16 Jehozadak the son of Seraiah the Father of Jeshua mentioned by the Prophet Zachary and Brother of Ezra the Scribe called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chro. 6.14 15. was carried captive to Babylon by the armies of Nebuchadnezar with whom ends the Line of the Priest's during the first Temple So that according to this view of the Succession of the High-Priests intended for the enodation and untying of some former difficulties in the Historicall relation of the Jewish High-Priests in some measure I humbly conceive there needs no such vexatious and perplexing figure as a Metathesis to be introduced seeing the apprehended mislocations wherein we ought to be extreme sparing of imposing upon any Scripture without urgent necessity and clear Testimony from other places may be now more safely laid aside and the Chronicle vindicated to its purity in a regular procedure with its names According to which having examined severall Authors the severall High-Priests of the first Temple may tolerably well synchronize with the Kings of Judah in this Method following 1 Zadok 2 Ahimaaz 3 Azariah with King Solomon 4 Johanan with King Solomon 5 Azariah with the latter end of King Solomon's reigne Rehoboam Abijah and the beginning of Asa 6 Amariah contemporary with the greatest part of Asa's reigne and some part of Jehoshaphat's 7 Ahitub or Jehojadah who lived one hundred and thirty years probably did concurr with the latter part of Jehoshaphat Jehoram Ahaziah Athaliah and part of his Nephew Joash 8 Merajoth so called in the Babylonian Register but probably the same with Zachariah in the reigne of Joash 9 Zadok with Joash Amaziah and his Son in Law Vzziah 10 Vriah in the latter end of Vzziah Jotham Ahaz and the beginning of Hezekiah 11 Azariah during the greatest part of the reigne of Hezekiah 12 Shallum in the daies of Manasseh 13 Hilkiah supposed by some to be in the latter part of Manasseh's time all Amon's and the most part of Josiah 14 Azariah in the end of Josiah Jehoahaz and Jehoiakim's daies 15 Seraiah in the time of Jeconiah and Zedekiah and was then slain at Riblah 16 Josedek At the end of Zedekiah's reigne who was carryed captive to Babylon after that the holy Temple was laid in rubbish The more compleat Story of which most famous building as to the various accidents which befell it shall now follow while it continued under the reigns of the particular Kings of Judah Before we conclude this present Chapter we shall give in an Historicall view of the state of the Temple during the severall Kings of Judah according to the various changes related in holy Scriptures under which it laboured together with the year of the World according to the Annals of the most learned Primate of Ireland The state of the Temple under Solomon the royal Founder of that glorious Pile Anno Mundi 3000. 1 King 11.9 THe Divine History presents to our view in the first place a very sad Relation concerning Solomon himself to whom the Lord God of Israël had twice appeared viz. that in his old age he should affront the Temple-Worship 1 Kin. 11.7 by the Erection of Heathenish Idols on Mount Olivet the Hill over against Jerusalem in the full view of the habitation of God's sacred Majesty For there he fixed a seat for Moloch or Milcom the abomination of the children of Ammon so called from the Kingly power of that damnable Statue inspired by the Divell over the hearts of stupid Idolaters Nay he was not ashamed to prepare a high place for Chemosh which it seems by the History of Jephthah was also the God of Ammon Judg. 11.24 Being also excellently styled in the Sacred Leavs the abomination of Moab because of those horrid and libidinous Rites performed neer his dunghill Throne His denomination being taken as some observe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palpare a thing not fit to be explained The reason why the ancient Heathens did worship this Chemosh Hos 9.10 together with Priapus of Baalphegor that shamefull Idoll and others of the same Litter under such detestable and pudendous figures Edit Hen. Steph. l. 1. p. 55. lin 30. lib. 4. p. 149. lin 37. is best rendred by Diodorus Siculus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the causers of foecundity Therefore did they many times Male and Female lye together in the very Temples imploring the aid of those beastly Numen's For the same cause likewise was the Moon or as some think the Planet Venus exalted unto the dignity of Worship under the name of Ashtoreth by the Sidonians allowed also by the same King Solomon in connivence with his idolatrous wives who stole away his heart from the true God Yet notwithstanding the full Millenary of Females which he enjoyed permitting mean while their Sacrifices to those strange Gods possibly to gain their aid in point of fruitfulness we may bring in Solomon though in a sense alien from that place 1 Kin. 11.3 Eccles 7.28 cap. 2.19 Neh. 13.26 yet allusive to this purpose complaining in his own words that among a thousand Women have I found but one man Rehoboam and him a foolish Prince to sit upon my Throne after me For we read but of one Son and two Daughters that he had of all his Wives 1 King 4.11 15. Did not Solomon King of Israël sin by these things Yet none like him among the Nations beloved of his God to warn the wisest and the holiest amongst men to beware the dangerous inticements and solicitations of neer Relations unto sin Concerning these Idols whereby God was deeply provoked you may please to consult more at large three learned men viz. a Syntag. 1. c. 5. 6. Selden in his Tract Of the Syrian Deities b lib. 2. c. 5. Vossius in his books about Heathen Idolatry and Nicolas c lib. 11. c. 13 Fuller in his sacred Miscellanies The exact time of Solomon's Age or Reign at the erection of these Pagan impurities as not worthy to be mentioned in a divine Kalender we do not read Neither of the place of one of them viz. Ashtoreth where it exactly stood though it appears in generall that they stood on the right hand of Mount Olivet 2 Kin. 23.13 That is on the West-side of the Mountain being on the right hand as they went up to the Temple to worship O◠as others the southerly side which is commonly expressed by the right hand in Scripture Happy King Solomon had he been as great a stranger to their defiling and Kingdom-consuming Ceremonies as we are
in the Iudgments that befell this King 2 Kin. 15.14 whose heart in the main was upright before the Lord all his daies The Spirit of God loves to give a gracious report of Saints when gone into their Graves and weighs their hearts not their actions in the Scales of the Sanctuary Iehoshophat the fifth King A.M. 3090 This pious and victorious King being assailed by the forces of Moab and Ammon makes his application to him that dwelt between the Cherubims for divine assistance and powred out a fervent prayer 2 Chr. 20.5 as he stood in the House of the Lord before the new Court Whether this Court was distinct from the other two or called new only from some late reparations made by his Father Asa in the fifteenth year of his Government As the Hebrew doth not utterly reject it being termed New-made or repaired from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restaurari as well as De novo If a reall new Court where to fix and describe it or to say when it was built is utterly unfeazible out of Scripture But here finding the mention of it we are obliged to recite it Before which this famous King received an answer of success and victory For which he neglected not to come with Psalteries Harps Ver. 28. and Trumpets to praise the Lord in this Mountain of his Holiness and having reigned twenty five years being stained by joyning affinity with Ahab 2 Chro. 19.3 when the sore temptations of Riches and Honour in abundance intangled his Soul 2 Chron. 18 1 and ver 28. and with helping that ungodly Family cap. 20.33 and permitting some high places to remain he slept with his Fathers in peace Iehoram the sixth King A.M. 3112 The Government of this King was but short and generally very wicked yet we read of some things which he dedicated to the House of God 2 Kin. 12.18 2 Chr. 21.19 ver 11. 2 Kin. 8.18 But of what and how many Scripture is silent Yet of his deplorable disease by the falling out of his Bowels there is a memorable record to terrify sinners in their attempts against the holy Law of God and in joyning affinity with the Enemies of God Ahaziah the seventh King A.M. 3119 A wicked son succeeds a wicked Father being counselled by an ungodly Mother to walk in the sins of Israel yet we find that he also disposed of some Treasures unto the House of the Lord. But it seems 2 Chro. 22.3 2 Kin. 12.18 2 Chr. 24.7 being seduced by his wicked Mother Athaliah he with his Brethren broke up the House of God and bestowed all the dedicate things upon Baalim and having sate in the Throne but one year was slain by the followers of Jehu shewing us how dangerous it is to be found in the society of the wicked at the time of the Execution of divine judgments Athaliah the Queen A.M. 3120 Athaliah the Wife of Ioram and Mother of Ahaziah the daughter of Ahab and Grand-Daughter of Omri seeing her Son slain 2 Kin. 8.18 2 Chr. 21.6 22.10 arose and destroyed all the Seed Royall of the House of Judah except little Ioash who was admirably preserved by his Aunt Iehoshebah the Wife of Iehojadah the Priest in some private Chamber of the Temple from the blood-thirsty fury of his cruell Grand-Mother Who having arrived to the seventh year of his Age was anointed crowned and proclaimed King of Iudah at the appointment of his zealous and godly Uncle Iehojadah At which time the old Murdress comming into the Temple was laid hold on 2 Kin. 11.15 2 Chr. 23.15 carried forth without the Ranges and slain in the Horse-way leading to the King's House Murder we see seldom passes unrevenged of God and Tyranny rarely sayes its dying head upon a dry Pillow Nay sometimes the place where divine wrath finds a sinner is signally fixed to note That the path of beasts is good enough to drink up the blood of an usurping and murderous Queen Joash the eighth King Famous were the Actions at the Inauguration of this young Prince performed by the High-Priest his Uncle in contracting a Covenant between the Lord on the one part Joash and his People on the other part another also between the King and his Subjects The people being encouraged by the example of holy Jehojadah 2 King 11.18 brake down the House Altars and Images of Baal they did their work thoroughly and slew Mattan the idolatrous Priest and offered him as a Sacrifice upon his own Altars to the Justice of the true God So excellent a Mercy is it for a Nation to have a zealous Ruler to goe in and out before them in the pure worship of God such was Jehojadah the Protector of this King in his Non-Age From whom in his ripening years as having enjoyed such admirable Tuition under the wings of the Temple-Cherubims we may justly challenge some notable Transactions towards the repaire of that holy Fabrick so violated and prophaned by his Predecessors Neither doth he frustrate our Expectations 2 Rin. 12.4 but takes speciall care to advance mony from the People hires Masons Hewers of stone and Carpenters to repair the breaches of God's holy mansion For receipt of the mony there was a Chest prepared with a Hole in the Cover Ver. 9. and placed on the South-side of the Altar When it was pretty well lined they put it in bags Ver. 15. Ver. 14. and being told expended it on the workmen never calling the Trustees to account because they were faithfull Now whereas its related in the Book of Kings that of this mony there were no Vessels made for the service of the Temple we find an Explanation of it in the Book of Chronicles 2 Chr. 25.14 that when the workmen were paid by the King and his Uncle for the reparation of the breaches of the remaining mony Vessels of Ministration were made so that till they saw what mony was left of the charges imployed in the great and main work of reparation there were no Vessels made for the particular services But the surplusage was faithfully laid out upon Bowles Snuffers Basons Trumpets Spoons and other Vessels of Gold and Silver Ver. 14.15 After which they offered Burnt-offerings continually all the daies of Jehojadah who lived 130 years But when this holy man was dead Joash forgot his ancient zeal and yeelded his Ears to be anointed with the Oyl of Flattery Manifesting within the compass of a few years what a Mercy it is for a King to have faithfull and godly Counsellours and on the other hand how dangerous it is to give Attention to fawning Parasites who courted him out of his religious service to the house of God and turned him to Groves and Idols Ver. 20.21 The sequacions Nature of Princes is the foundation of deadly changes in a State Behold in Joash a lively example who though warned by Zechariaeh the Prophet his neer Kinsman whose Mother
of the brazen Altar of the true God and sacrificeth his Peace-and Thank-offerings thereon commanding Judah to serve the Lord God of Israël who having reigned fifty five years slept with his Fathers and was buried in his own House in the Garden of Uzzah 2 Kin. 21.18 A. M. 3361 Amon the 15th King At twenty two years of Age began Amon to reigne in Judah and walked in the wicked steps of the first years of his Father sacrificing to all the carved Images made by him 2 Kin. 21.21 2 Chr. 33.12 disgracing what in him lay the Temple-worship But following him not in Repentance and godly Sorrow For he trespassed yet more and more till he was slain by the conspiracy of his own Servants in his own house having reigned but two years only His life when young being preserved only as may seem for the sake of Iosiah in his Loines and his Dominion to that end that his godly Son might be fostered for a while who was after to succeed him God many times would thunder out his Iudgments against the Sons of Belial were it not for some of his elect that shall flow from them as far as we may with all humility and reverence give conjecture concerning the deeps of divine providence in his dispensations throughout the world A.M. 3363 Iosiah the 16th King Now enters at 8 years of Age into the Kingly Throne the holiest Reformer that ever wore the Crown of Judah The Greeness of his years set a verdant lustre upon his actions like a stately Emerald incircling his Temples For having attained but sixteen years of his life he began to seek after the God of his Father David and at twenty years old he becomes mighty in zeal for the House of his God 2 Chr. 34.3 the Groves he cut down the Altars of Baallm he brake in pieces the Images both carved and molten he stampt to dust and strowed the powder on the Sacrificers Graves he burnt the Bones of the idolatrous Priests upon their prophane Altars and knockt the Altars themselvs in pieces with Mattocks not only in Judah but in Ephraim and Manasseh also even to Naphthali round about In the eighteenth year of his Reign Ver. 7 8. when he had purged the land and returned to Ierusalem he commands some of his chief Officers to summe up the mony brought into the Temple 2 Kin. 23.3 4 5. c. 2 Chr. 35.3 causes Carpenters and Masons to be hired Timber and hewen Stone to be provided and places the Ark again in the most holy place which it seems was removed by Manasseh Meanwhile the Book of the Law being found by Hilkiah the Priest was brought to the King read by Shaphan wept over by Iosiah and a message by him sent to the Prophetess who answered him with a returne of peace because of the tender meltings of his Heart under the denunciation of judgment The Reparations of the House being finished and the Book being carried up into the Temple of the Lord the King himself read it in the ears of the Elders of Judah and all the People and standing by the royall Pillar in the wonted place entred into Covenant with God and caused them all to stand to it After this he commands the High-Priest and his inferior Ministers to bring forth out of the Temple all the Vessels of Baal of his Grove and the Host of Heaven to the Brook burning and stamping them to dust and laid the dust on the Graves of the Children of the People 2 Kin. â—3 7 He proceeds further to break down the Houses of the Sedomites neer the House of the Lord that is possibly of those who were the Officers of the shamefull and bestiall priapeian Ceremonies of Baalphegor not fit to be uttered For as common Idolatry is called Whoredome in Scripture so this abominable Idolatry is probably called by the name of Sodomy For the Text saies that Women did in those Houses weave Hangings for that Grove viz. of Baal that was cast out of the House of God being probably an artificiall imitation of the Idol-Temple of Baal Ver. 6. with a Grove of Trees about it in some solid mettal or stone placed within those sacred Walls He defiles also all the High-places where the Priests had burnt Incense from Gebah to Beersheba together with Tophet in the Valley of Hinnom where the Children were fried in that hellish fire to Mâ—lech Whence it is Chietomaei Graecobarb N. T. p. 54. 2 Kin. 23.11 that the new Testament assumes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shadow forth the intolerable Torments of the bottomless lake of God's aeternal Judgment He took away the Horses of the Sun also and burnt their Chariots with fire which were dedicated by the Princes of Judah to the Prince amongst the Stars of Heaven which had been placed at the entring into the House of God The Altars likewise on the top of the Upper Chamber of Ahaz were dasht in pieces and those of Manasseh in both the Courts of the House were broken down and their dust cast into Kidron The High-places of Solomon together with their Altars and Groves built for Ashtoreth Chemosh and Milcom on the side of Mount Olivet Ver. 13. were utterly ruined and overthrown and their places defiled being filled with the Bones of men Neither did he forget the Altar and High-place at Bethel erected by Jeroboam that great sinner of Israël The Bones also taken out of the Sepulchres in that Mount whereon Bethel was built he burnt on those Altars and polluted their imagined sanctity Thus he did in the other Cities of Samaria slaying the Priests and burning their bones upon their Altars and returned to Jerusalem 2 Kin. 23.23 2 Ch. 34. c. At last he celebrates the Passover on the fourteenth day of the first Month in this eighteenth year of his Reign in most solemn and magnificent manner the like having not been performed since Samuel and the daies of the Judges nor in the time of any of the Kings of Judah or Israël To which purpose the King bestowed on the people thirty thousand Lambs and Kids and three thou and Bullocks out of his own substance the Princes also bestowed 2600 small Cattell and three hundred Oxen. The whole number of Sacrifices being 35900 for the service of the Temple Which was so punctually and strictly managed according to the Law of Moses that like him there was no King before him nor after him rose any King like him 2 Kin. 23.25 that turned to the Lord with all his Hâ—art with all his Soul and with all his Might Yet nothwithstanding after all this saith the holy Spirit the Lord turned not from the fierceness of his great wrath kindled against Judah for the high provocations of Manasseh and his other Predecessours But Josiah was in this point happy that he saw not the ruine of his Kingdome but died in peace according to the Prophecy of Huldah of
Long may he continue both fragrant and fruitfull in our Sanctuaries But to proceed All these curious Ornaments hitherto mentioned were overlaid with most precious Gold even the Gold of Ophir or (e) 2 Chr. 3.6 Parvaim differing names as (f) Ar. Mon. anti Judaic l. 1. c. 9. some conceive of the same place which is apprehended to be no other then the Country of Peru so called at this day in the American Continent a place very plentiful of Gold Now although the Assertors of this Opinion viz. that the ancient Ophir was the same place with the present Peru are without doubt greatly mistaken yet the Argument which some use against that assertion viz. that America was not discovered by the Ancients no not till the daies of Columbus as they conceit is as false For (g) Biblioth Hist l. 5. p. 207. Ed. Gr. H Steph. Diodorus Siculus acquaints us that the Phoenicians those most famous Sea-men of old times were by great storms driven off from the Coast of Africa farr to the Westward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many daies together and at last fell in with an Island as he terms it and as America is now almost fully discovered to be of great magnitude and vast Extent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying from Libya many daies sail toward the West which Story can be fixed upon no place in the World save America if the Relation of Diodorus had solid ground for its truth For the few Islands of the Atlantick vast Ocean called the Azores and some others are very inconsiderable in their Bulk Moreover this discovery of the Tyrians our Author doth insinuate to have been performed in very ancient times Concerning this place as some conceive Plato likewise doth treat in his (h) Pag. 24. To. 3. ed. H. Steph. 1578. Timaeus when he saies that beyond the Pillars of Hercules there was an Island in the Atlantick Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 larger then Africa and Asia put together and in more modern times but a good while before Columbus Madoc a Prince of the British blood had found it out Powels Hist Wales pag. 228. But whatever their actual discoveries were it is evident and clear that the Ancients were very skilful in the knowledge and praediction of Eclipses as is famously known concerning Thales Hipparchus Calippus and many others who could not be ignorant of the (a) Clavis Com. in cap. 1. Spher Johan de sacro Bosco p. 146. edit Lugd. 1618. Metam lib. 1. Fab. 1. roundnesse of the Earth it being demonstrable from the Moons Eclipse might thence inferr that there might very probably be other Lands on the other side the Globe within the bosome of the Atlantick Ocean to give a poize to the vast Continents of Europe Asia and Africa For as Ovid had observed possibly from the writings of some Mathematicians or some common stories then abroad in the World circumfuso pendebat in aëre Tellus Ponderibus librata suis That the Earth * Job 26.7 hung within the compassing air being equally poized with its own weight the opposite parts pressing towards the Center against each other Which is the Ground whereupon the (b) Of Languages p. 120 learned Breerwood doth most probably inferr that the Terra incognita or that part of the Earth as yet unknown to us lying toward the Antartick Pole doth equalize the whole Continent of these three parts of the Earth into which the ancient Geographers did divide it to counterpoize the great and vast tract of Land which is discovered in the North parts of the World even as far as 81. degrees by William Hudson an Englishman as Purchas relates in his Pilgrims Part. 3. pag. 464. and before that to 82 degrees of Latitude in a place which the (c) Bert. Ta. bul Geogra Contract Amsterdam 1616. p. 59. 62. Hollanders made to in the year 1596 if Bertius say true and called it Spitsberg from its craggy and mountainous inequality And lest any should object that possibly the Southern Seas might be shallower then ours it is answered by the experience of our own Mariners who have found it on the South of Africa and America to the contrary I am sensible how farr I have diverted from the businesse in hand upon the pleasantnesse of this Inquiry yet shall I crave pardon for one word or two more whereby I would shew that we may even out of Scripture gather something concerning the roundnesse of the Earth For at first the waters did cover the face of the Earth before ever the Mountains were weighed in scales and the Hills in a ballance which by the mighty power of God's word were taken out of the body of the Earth underneath the incircling Waters and laid on heaps by his admirable and infinite skill and power in such manner as to give an equal poize as well as to †Arias Mont. Anti. Judaic p. 13. yield deep and vast channels and caverns for the waters to subside and sink into which were also weighed by measure Job 28.2 He it is who measured the waters in the round (d) Isa 40.12 hollow of his hand So in the book of Job where we read He hath (e) Job 21.14 compassed the Waters with bounds the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His appointment or constitution as Arias translates hath he described with a Compass upon the face of the Waters and so to the same purpose the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He encircled the waters according to his appointment In like manner speaks the Spirit of God in the book of Proverbs that Christ the Wisdom of the Father was with him rejoycing alwaies before him when he set a (f) Pro. 8.27 Compasse upon the face of the Depth Whereby we learn that Solomon had probably some Knowledge of the circularity of the Earth and Water in one Globe That the Earth was sphaerical the Prophet (g) Isa 40.22 Isaiah seems to insinuate when he brings in the Majesty of God sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Globum Terrae Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventy on the Circle of the Earth Lastly that the Heaven which environs this Globe on all sides is also round Eliphaz the Temanite observes when he mentions God's walking upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circuit of the heavens So that although Scripture most frequently speaks according to the apprehension of the vulgar as in the Earth's station of the ends and sides of the Earth the Sun and Moon as being the two greatest lights the measure of the brazen Sea whereof before and in such like yet there are very excellent hints of true physical Notions in the sacred Leavs as in that of the (a) Ps 132.7 Jer. 10.13 51.16 Eccles 1.7 winds coming out of the Earth and the rivers proceeding from the Sea and many others So in this particular of the roundnesse of the Earth and Water in one body But to conclude with an
238. or at the furthest at 50. if so be that be the same place with the former which is mentioned by the same Author pag. 818. But when and from whence it was carryed thither it doth not fully appear but that it was here in the daies of King David and the beginning of Solomon is (i) 1 Kin. 3.4 1 Chr. 16.39 21.29 2 Chr. 1.3 plain and evident out of the sacred books till it was (k) 2 Chr. 5.5 brought up to Jerusalem But the Ark steered another course by the special guidance of God For the Philistins having overthrown the Israelites in Battel took the Ark of the Covenant and carried it from Eben-Ezer to (l) 1 Sam. 5.1 Ashdâ—d thence to (m) ver 8. Gath thence to (n) ver 10. Ekron and having continued seven Months in the Land of the Philistius it was sent home to (o) 1 Sam. 6.12 Bethshemesh in the Tribe of Judah thence to Kiriath jearim in the same Tribe called also (p) Jos 15.60 18.14 Kiriath-Baal to the house of (q) 1 Sam. 7.1 2. Abinadab in the hill and theâ—e it continued twenty years This place is called (r) 2 Sam. 6.2 Baaleh of Judah and the house of Abinadab that was in (Å¿) ver 3.4 Gibeah or in the hill which Josephus reports to have been at the distance of fifty stadiae or furlongs from Jerusalem the Head-City pag. 907. Indeed we find one City of Judah to be called (t) Josh 15.57 Gibeah and I suppose it to be the same exactly with (u) Josh 15.9 1 Chron. 13.5 6. Kiriath Baal or Kiriath jearim called Gibeah from its hilly situation although (x) Vol. 3. p. 14 Weemse would have it a Mistake in the Translation wherein an Apellative is made a Proper Name But seeing as I said we find a City of Judah in the book of Joshua called Gibeah possibly this place might have two Names However that be it 's clear that the place was Kiriath-jearim which (y) Ibid. p. 10. lin 18. Jerom in his Catalogue of Hebrew places fixes but at 1 Mile distance from Jerusalem in the way to Diospolis or Lydda From this Kiriath-jearim it was brought to (z) 2 Sam. 6.6 Nachon's threshing-floor otherwise called (a) 1 Chr. 13.9 Chidon where Uzza was smitten and the place therefore called by David Perez-Uzza and then it diverted to the house of (b) 2 Sam. 6.10 Ver. 11. Obed-Edom probably in the borders of the same City and there it staied three months and thence at last it was brought to the (c) Ver. 12. 1 Chr. 15.29 16.1 City of David at (d) 2 Sam. 5.7 Mount Zion in Jerusalem about the third year of his reigne over all Israel and in the tenth alter his Unction at Hebron it being a Sabbatical year as the (e) Usher Annal p. 52 learned Primate conceivs and there it continued the residue of his Reigne in Zion that is about thirty years and in the eleventh of King Solomon's when the Temple was fully finisht it was brought (f) 1 Kin. 8.1 2 Chr. 5.2 from the City of David in a most solemn manner into the glorious Oracle or Holy of Holies Having traced the Arks motions from place to place till it came to rest in Moriah's sacred Mountain let me craâ—e leave to add a few words about that kind of wood whereof it was made (g) Gregor Lexiâ— sanct p. 401. Some would have it to be a kind of excellent Cedar whose wood will not putrify and is the smoothest of all other sorâ—s excelling in strength solidity shining and beauty Others a kind (h) Avenari ' of Thorn not subject to putrefaction It seems indeed to have been of a very durable nature by its continuation from Moses to Solomon and thence to the captivity about 900 years Others take it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Dioscorides de med mater cap. 74. the Pitch-Tree others the Box. It could not be the ordinary and common Cedar nor Pine nor Box nor Myrtle for it is reckoned among them as a distinct species under the name of the Schittah-Tree by the Prophet (i) Isa 41.18 Isaiah Jerom in his Comment upon Esay saies it was a Tree like to the white-Thorn for colour and leaves but not for magnitude That it was the same Tree which (k) Lib. 2. Diodorus calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dare not affirm which he reports to have grown in that part of Arabia which the Nabathaeans dwelt in that is the posterity of Nebaioth so called in Scripture whom (l) l. 12. c. 17. Pliny also placeth as borderers upon Syria Yet truly by the Balsame and Palmes which Diodorus reckons up to grow in that Country it seems somewhat probable that it was the place whereabout Moses was at the erection of the Tabernacle It is observable to this purpose that the (m) Exod. 3.3 Bush wherein God appeared to Moses was in the same Mount where afterwards near to it the encamping of the Israelites was fixed at the making of the several Vessels of the Tabernacle Though by some it is thought to be a (n) Talmudists in Schindler Thorn that bore Roses by others a white-Thorn and a Bramble by others Yet (o) Lib. 16. p. 767 edit Casaub Strabo out of Eratosthenes tells us that no other Trees grew in that North part of Arabia but a few Dates the Tamarisk and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a certain prickly Thorn which probably was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sineh or Bush of Moses which might be the same which is turned in Diodorus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by some counted to be a sort of sharp prickly Cedar and thought to be the Schittim wood whereof this Ark was made (p) Mar. 12.20 Act. 7.30 Our blessed Lord and the Proto-martyr Stephen following the 70 call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this might be the same Tree in a low and shrubby state upon so dry and stony a place â— Bellonius in his Observations when travelling that Country saies there was but one sort of Thorn in all Syria which is since brought over into England and nursed in Noblemens Gardens with us if it be the right and termed Our Lord's Thorn If it should be the same Tree with Moses his Bush it is very worthy our note to remember the Churches preservation in all the flames of trouble and persecution to have bin managed by God's presence in the Ark in the midst of them Indeed the Septuagint translate these Shittim Trees by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tree Thya by (q) L. 5. c. 5. Theophrastus described to be tall ever green like the Cypresse of a solid and sweet sented wood smelling like Cedar and not easily corrupted Of which Homer speaks when he tells us of Calipso's Island that there was a fire Odyss 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That smelt
the (ſ) Exod. 25.20 Mercy-Seat it denoted first their inability to behold directly the Glory of God's face who dwelt between their wings But as the Glory of God did reflect upon the shining golden Mercy-Seat so they beheld it to note that the very Angels themselvs cannot see the face of God and live unlesse as it is reflected by Christ the Mediator In the Temple there were two more then those upon the Ark which it seems stood upon the ground Unto which four it is probable that St. John doth allude in his Revelation concerning four Beasts near the Throne of which we toucht before But why the number was increased in Solomon's daies it is hard to say Weemse vol. 3. part 1. unlesse it might be a Typical Prophecy of the increase and augmentation of the Church after the true Solomon should appear and consequently that on the Churches behalf more Angels might attend the Throne to carry the manifold Messages of Mercy and Goodnesse from the Throne of Grace toward the increased number of the Faithful And indeed it is worth the minding that these two new Cherubims in Solomon's Temple stood with their Wings stretcht out over the other two and with their faces looking downward toward the Temple Heb. 1.14 declaring the readinesse of their posture to be employed as ministring Spirits for the heirs of salvation in the mystical body of the Church Besides these things In the daies of Moses was laid up within the Oracle the Deuteronomion or Book of the Law But whether or no in the Temple Deut. 31.26 2 Kin. 24.8 it cannot be decided yet under Josiah's famous Reformation Hilkiah the High-Priest found the Book of the Law in the House of God (t) 2 Chr. 34.14 given by Moses But whether or no the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Transcript or what part of the house it was found in it is not exprest If it were laid in this Oracle it signifies That all tha Laws of the People of God both ceremonial and judicial as well as morall do flow from him and continue alwaies before him As for the Pot of Manna which we read of in Moses's Tabernacle it seems probable it was brought up to the Temple by that expression 1 Kin. 8.4 that All the holy Vessels that were in the Tabernacle did the Priests and the Levites bring up and besides Exod. 16.32 33. at the first it was commanded to be laid up by the Testimony that is the Ark to be kept for the future generations That Manna did Typify Christ is a most clear and generally granted assertion Seeing our Lord applies the Manna to himself Joh. 6.32 48. c. and the Apostle in the 1 Cor. 10.3 as he calls it spiritual food and the Water out of the Rock spiritual drink applies it to Christ expresly who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (u) Rev. 2.17 Hidden Manna and so termed in reference to the Type for first of all a (x) Num. 11.9 Dew fell upon the ground and the Manna upon it Then upon the Manna lay another Dew for when the (y) Exod. 16.14 Dew was gone up there lay a small round thing on the face of the Wildernesse So it seems it lay between two clean sheets of Dew Besides it was literally hidden also For a Homer of it was laid up near the Ark. The Soul that inwardly feeds upon Christ in the promise hath food the World knows not of and his (z) Col. 3.3 life is hid with Christ in God It denotes then that Christ in the food of life and as It came down from heaven so did Christ in his Incarnation But it was carried into the Oracle the Type of heaven to shew that Christ after his Incarnation is ascended up to God again and as it was put in a golden Pot a Vessel assumed for bodies are sometimes called (a) 1 Sam. 21.5 2 Cor. 4.7 Rom. 9.22 Vessels in Scripture so the golden Pot might denote the unspotted and pure Humanity But here before I proceed seeing we have food laid up in the Oracle and as we shall see anon in the Sanctuary there was bread on the Table let 's inquire what might be the difference I answer This Manna did signify Christ the true sacramental bread the (b) Joh. 6.51 living bread The Shew-bread in the Sanctuary denoted the doctrinal Bread or bread of the Word given forth by the Priests and Ministers to the People Whereof more anon Let 's then compare this Manna with Christ the true Bread of Life 1. Of the Name of Manna there are three accounts usually given The first Derivation is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerare to number distribute or set out a portion For every one had his (c) Exod. 16.16 Ver. 18. Homer of it in a day He that gathered much had nothing over and he that gathered little had no lack That is when the Father of the Family came to distribute a Portion to each he set out a Homer to every head To which the Apostle Paul alludes in the citation of this place when exhorting the richer among the Corinthians to help the poor out of their abundance that there might be (d) 2 Cor. 8.14 equality as of old among the Israelites God would have those that gathered more Manna then others to supply the want of such who had gathered lesse So among Christians God would have those that are rich by his blessing on their labours to assist the mean and poor with their riches But whereas (e) Exod. 4.16 our Translation saies The People shall go out and gather a certain Rate a (f) Dr. Gell. on the Pentateuch p. 224 c. Ver. 16. learned man rendring the words more strictly according to the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of the day in its day conceives that the Spirit of God points at a mystical Underdanding of the Manna and that it did signify the bread that was to come down from heaven and accordingly ver 16. where we translate This is the thing he following the Hebrew praecisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates it This is the Word and cites Arias Montanus turning it Hoc est Verbum the Vulgar Hic est Sermo the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est Verbum This is the Word and in the Verse before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that Bread as our Lotd speaks of himself Ver. 15. I am that Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Bread of Life A second derivation of the Word is from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parare praeparare to prepare or provide It being such a Bread as was prepared of God without the Israelites toyle and labour The third and most probable is from the Interrogative in the 15th Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man-hu Ver. 15. Deut. 8.3 Quid hoc What is this For
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the colour which we see in the common blew field-Hyacinth Some expound it of the Violet colour but generally they agree that it was blew although one taketh it to be yellow but that seems not to be true because of the gold were of the same colour Some think it was made of the bloud of a certain fish but how the Jews did dye or give the blew tincture to wool or thred I have not read any certain relation As for the manner of performing it among the Romanes Vitruvius hath lest upon it record in his Architecture l. 7. c. 11. The other is Purple in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wear the 70 turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others generally consenting with the Vulgar Lat. render by Purpura purple The colour was anciently made by these means In the Tyrian seas there is a kind of shell-fish Pancirol deperdi Tit. 1. page 61. that hath a very white vein in the midst of its jawes which being cut there issues out a precious liquor with which they did tincture wool and silk of old This bloud mixt with a little water they put into leaden Vessels and placed them in a Furnace moderately heated and thence did arise that beautiful colour like to a deep Clove-gilly-flower mixt of red and black The cause of the losse of this ancient curiosity Pancirollus takes to be because Syria and those neighbouring places have come into the hands of the Turks and other barbarous Nations I shall not need to mention what Salmuth upon him (a) Pliny c. 36. Pliny (b) Vitruv. l. 7. c. 14. Vitruvius and others have written copiously on this Subject The fourth colour mentioned is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tolagnath Hashani which Arias Montanus turns Vermiculum cocci the worm of Scarlet and from thence all deep red-colours are call'd by the name of Vermilion The 70 render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scarlet colour (c) Exod. 25.5 6. It was of a deep red as is evident by the Prophet Isaiah speaking of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 red as Crimson as we render it the word is the same with this here in Exodus translated Scarlet Indeed the former word in Esay translated Scarlet is (d) Isa 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the vulgar Lat. here in Exodus turn'd bis tinctum twice dy'd and by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the story we have it in Dioscorides That there is a small shrub growing in Galatia Armenia and other places (e) Dioscor l. 4. c. 43. to which there sticks little grains or seeds which are of a red colour and contain a reddish liquor or moisture in them and abound with little red worms and therefore Mathiolus notes out of (f) Li. 24. cap. 4. Pliny that it is called Scolecion from the little worm with which cloathes were coloured in ancient times And he further notes out of Serapio that it is the very same thing which the Arabians call Chermes of which as the principal ingredient that noble Confection of Alkermes is made so famous among the learned Physitians for its cordial vertue Some call them in their Dispensatorie s grains of Paradise for their excellent use and benefit and it is observable 2 Chron. 2.7 3 14. that where mention is made of the like preparations of Materials as to the Temple in the Book of Chronicles that which we read Crimson is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmeil (a) Cant. 7.5 and being mentioned in the Canticles is in the Marginal notes translated Crimson Schindler hinting a likeness in the word to the Arab. Kermes saies (b) Schindl col 912. Scaliger Contr. Cardan exercit 325. § 13. p. 997. Edit Hanov. 1620. it was a sort of colour which he turns (c) Ezek. 27.7 Carmesinus and Pagnine in the word sayes it signifies that colour which is commonly call'd grains or died in grain The last thing is call'd by our Translators fine linnen and fine twined-linnen in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shesh which the 70 turn by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Byssus fine flaxe or as some silk In the Prophesie of Ezekiel we find the Markets of Tyre did trade in this Commodity brought from Egypt a place famous for flaxe as is noted other where in Scripture and by our modern Travellers in those parts Thence also we may note that the blew and purple was brought into Syria from the Isles of Elisha that is of the Aegaean sea and therefore Amorgus one of the Sporades is very famous for these colours as Bochartus at large (d) Exod. 9.31 1 Chron. 15.29 part 2. l. 1. c. 14. pag. 449. where Argaman the former word for purple and Amorgus the name of the Isle are by him deduced from the same Original before-mentioned The Chaldee paraphrase on the 25 of Exodus v. 5.6 renders this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buza and thence probably the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was derived and where in the Hebrew David is said to be cloathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Megmil Buz in a Pal or Robe of Byssus We turn it a Robe of fine linnen Now in that the Scripture mentions it as coming from Egypt which was not famous for silk but for linnen therefore we conceive that linnen is the proper meaning of the word Besides the word Shesh is used for the purest sort of white Marble where David relates his preparation of (f) 1 Chron. 29.3 Marble-stones in abundance the 70 turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marble of the Isle Paros which was the purest and whitest in account of the whole world and hence we may conceive that the word is truly turn'd by Linnen for its pure whitenesse whereas the silk of the Seres among the Indians as we know by the wormes brought thence by degrees at length to Naples and at last to us is twined from webbs or round balls generally very yellow and none pure white at all Hitherto have we enquired of the several colours and the materials of the woven work of this Vestment before us Now it rests to speak in a word how the Gold-wires the twined-linnen and the blew purple and Scarlet-threds were woven together The cunning workman so call'd in Exodus (a) Exod. 35.35 took one thred of pure gold and joyned it with (b) Ainsworth in Exod. 28.6 6 threds of blew and twisted these seven threds into one In like manner he did with one of gold and six of purple and one with six of Scarlet and one with six of fine white linnen Thus were there employed 4 threds of gold 24 of the rest and 28 in all but were reduced into 4 great threds of a twisted line with which he wove the Breast-plate and the Ephod as (b) Ainsworth in Exod. 28.6 Ainsworth hath observed
out of Maimonides The colours of these several threds representing bloud of all sorts did signifie saith the same (c) Pag. 99. Author that the Church and all her actions should be washed and dyed in the Bloud of Christ into whose death they are (d) Rev. 1.5 7.14 Baptized Nay Christ himself warring against his enemies appears in garments dy'd (e) Isa 63.1 2. Rev. 19.13 red in bloud from Bozrah (f) Dr. Taylor of Types p. 103. A Reverend man hath applyed this garment of the Ephod to that Holy flesh of Christ which veiled his Deity as a garment and that it was taken not from Heaven but from his Mother on earth as the matter of that garment grew imediately out of the earth which is therefore so spoken because he mentions it to have been made only of linnen and so to signifie the purity and unspotted innocency of his person The Robe of the Ephod is termed Megnil in the Hebr. and the very same word is used of Christ that he was clad with a Megnil or cloake of Zeal (g) Is 59.17 2 Sam. 6.14 Zeal properly strictly taken is the Ardor and boiling fervency of all the affections when alarm'd by the superiour Faculties to perform some noble design though indeed it s usually taken for a quick and warm mixture of love and anger to revenge a friend upon an enemy But as it is the Ebullition or incensed keenness and sprightliness of all the affections so might the various colours in this Pall or cloake of the Ephod signifie the great and ardent love that Christ bears to his Church in undertaking the great work of the Priestly Office on her behalf Some thought there is that it might hold out his Prophetical Office for in all these garments there was some special note and the same thing might be hinted by various Symbols to teach the dull spirits of the Jews But why the Prophetical Office is hence gathered because King David who was a Holy Prophet wore a linnen a Ephod and Samuel 2 Sam. 6.14 who was no Priest by extract but a Levite and constituted a Prophet and Priest extraordinary upon the death of Eli had when a little one a linnen Ephod I shall leave to the Authors of that opinion But generally it was the note of a Priest as is observed from the stories of Gideon Micah Samuel Abiah Doog and Abiathar and therefore when we find Priests with Ephods its thought it was a Badge and Cognizance of that part of their Office which lay in teaching and instructing of the people when they put on an Ephod of linnen But to lay all these Conjectures aside about Common Priests Levites or Kings their wearing of Ephods when as we know by Gods appointment there were but four garments which the Priests themselves might wear the Breeches Coats Girdles and Bonnets this of the Ephod was peculiar to the High Priest alone and therefore who ever used it without particular dispensation did presume against God's Command or else which is the more soft solution of it that the Jews had a small light and short garment Dr. Prideaux Orat. 2. p. 14. which they cast over their shoulders and was common amongst them being called an Ephod a term for a garment that 's very common as was spoken to at the beginning in its Etymology Whereas the High-Priest's Ephod was thus curiously wrought as hath bin declared none daring to have one of the like work whereas of linnen or wollen or any other matter possibly they might commonly weare garments of that name and shape in making Besides this Ephod was very different from all others in that curious and significant Ornament of the two Onyx stones engraven with the names of the 12 Tribes of Israel (a) Exod. 28.10 Casaub ad Annal. Baron p. 169. six of their Names on one Stone and the six other Names of the rest upon the other stone according to their birth Each stone was set in gold and placed on the shoulder pieces of the Ephod The Onyx stone is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoham The 70 calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Smaragd The Vulgar lapis Onychinus the Chaldee-paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beryl Others Crystal By (b) Jerom ub◠suprà p. 61. Aquila Symmachus and Theodotion the Onyx By Josephus and Junius the Sardonyx and further Jerom adds that the names of the six elder sons were engraven on the stone of the right shoulder and of the six younger on the left But Ainsworth observes out of the Rabbins that they were graven in this order the name of Reuben the eldest in the first place on the right shoulder and Simeon the second son in the first place on the left shoulder Levi the third son in the second place 1. Reuben 2. Simeon 3. Levi. 4. Judah 9. Issachar 10. Zebulon 6. Naphthali 5. Dan. 7. Gad. 8. Asher 11. Joseph 12. Benjamin on the right and so on in this series according to their birth But to enquire a little into this stone I reade that there was a famous Castle called Du-Sohaim in former times in the land of Chaulan or Havilah in Arabia mentioned by (c) Bochart Phaleg l. 2. c. 28. Bochartus out of the Arabian Geographer which had its name from the plenty of these stones in that place or the stones from the name of the City for they are found in that Land as (d) Gen. 2.12 Moses hath asserted in the description of Paradise where the 70 translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The stone called Prasinus because its greennesse was like the leaves of Leeks and is a kind of Smaragd In the Book of (e) Job 28.16 Job where the Shoham is turned by us the Onyx and called precious the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be compared to the precious Oynx In three (f) Exod. 28.9 35 25. 39 5. places of Exodus they turn it by the Smaragd In (a) Ezek. 28.13 Ezekiel they translate it Sapphire In other (b) Exod. 28.20 39 11. places by the Beryl by the (c) Exod. 35.9 Sardius And lastly in 1 Chron 29.2 they translate and the stones Soham expressing the very Hebrew word So that the incertainty of their version being so great we cannot fix upon any thing from them But the general current of interpreters runs for the Onyx so called from its likenesse in colour to the Nayle of a mans hand although there want not varieties of colours in them But as to the Arabian kind (d) Pliny lib. 37. Cap. 6. Pliny writes that it is black with white circles And (e) Solinus Cap. 36. ad finem Solinus of the Sardonyx found near a bay of the Arabian Sea speaks largely So that the plenty of these stones in Arabia not onely mentioned there to be found by Moses but by Pliny and Solinus do somewhat fortifie our Translation Besides it was
other of an Ecclesiastical Writer The former because precedent in time I shall name first and it is of Ammianus Marcellinus Ammian Marcel l. 23 ad initium p. 429. Edit Lug. Bat. 1632 who relates this story of Julian in these words Ambitiosum quondam apud Hierosolymam Templum quod post multa interneciva certamina obsidente Vespasiano posteaque Tito aegre est expugnatum instaurare sumtibus cogitabat immodicis negotiumque maturamdam Alypio dederat Antiochensi qui olim Britannias curaverat pro praefectis Cum itaque rei idem fortiter instaret Alypius juvaretque Provincia Rector metuendi globi flammarum prope fundamenta crebris assultibus erumpentes ficere locum exustis aliquoties operantibus inaccessum hocque modo elemento destinatius repellente cessarit incoeptum He designed with excessive costs and charges to restore the somtime most magnificent Temple at Jerusalem which after many fatal skirmishes in the siege of Vespasian and afterwards of Titus was with great difficulty won by assault This business he had committed to be hastned by Alypius of Antioch who had formerly ruled Britain in the room of the Praefects When as then Alypius did strenuously set himself to the work being assisted by the Ruler of the Province fearful balls of fire breaking out near the foundations with frequent assaults rendred the place unapproachable the workmen being several of them consumed and in this manner the enterprize ceased through the resolute opposition of that element So much from him Niceph. Cal. list Eccles Hist l. 10. c. 32. p. 74. vol. 2. Paris 1630. The other testimony of Nicephorus Callistus is extant in chap. 32. 33. of his Ecclesiastical History which for the Press sake I shall not transcribe in Greek but relate the principal things in English These are his words The Jews having got together as many as were skilful in the art of Building prepared materials for the structure and fully cleansed the place they provided spades made of silver their charges being allowed out of the publique stock With such earnestness and alacrity did they labour in the work that the very women did carry away the rubbish in their laps whatsoever Jewels or other precious ornaments they had they expended upon that business c. and when as they had dug up the remainders of the old building from the lowest foundations and had cleared the ground Luk. 21. so that now there was not a stone remaining upon a stone according to the prophesie The next day coming to the place to lay the first foundation they say there was a great earthquake insomuch that the stones were cast out of the foundation so that many of the Jews were slain who either came to see the work or had the oversight of the Structure The publike buildings also wch were neerest the Temple were loosned falling down with great force proved the Sepulchres of those that were in them Some that attempted to fly away were found half dead some lost their legs hands and other members according as the violence of that sudden accident seized upon them The Earthquake was scarce over but those that remained fell upon the work again Cap 33. c. But when the second time they attempted it some fire violently issued out of the foundations and other fire fell down impetuously from Heaven and consumed more then before There is he saith some variations among Authors of the punctual time and manner of this accident of fire but the main of the truth is without doubt Moreover the fire which came down from Heaven consumed to ashes the hammers graving tools saws hatchets axes and all the other instruments which the Workmen had brought for their service continuing a whole day together c when Cyril who was at that time Bishop of Jerusalem saw these things He considered in his minde the word of the Prophet Daniel to which Christ also had set his seal in the holy Gospel He told them all that now was the time that the Oracle of our Saviour had its accomplishment which said That a stone should not remain upon a stone in the Temple And when he had spoken this a sore earthquake assailed the foundations and cast out all the remaining stones and dispersed them Upon this there arose a fearful storm and whirled into the ayr many thousand bushels of lime and plaister and sudden flames of fire flashing from beneath burnt up in a moment an innumerable company of people that were as yet either labouring in the work or that came to behold it Thus did Julian fulfil Christs predictions concerning Jerusalem which he designed to have made void c. These prodigies are sufficient to prove the truth of the Oracle But what shall be now declared being very wonderful will further confirm it which I shall report as I have found in the Archives and it is thus When the foundations were a laying as I have said there was a stone among the rest to which the bottom of the foundation was fastned that slipt from its place and discovered the mouth of a cave which had been cut in the rock Now when they could not see to the bottom by reason of its depth the Overseers of the building being desirous to have certain knowledge of the place tied a long rope to one of the Labourers and let him down He being come to the bottom found water in it that took him up to the mid-ancles and searching every part of that hollow place he found it to be four square as far as he could conjecture by feeling Then returning toward the mouth of it he hit upon a certain little pillar not much higher then the water and lighting with his hand upon it found a book lying there wrapped up in a piece of thin and clean linnen Having taken it into his hands he signified by the rope that they should draw him up When he was pulled up he shews the book which struck them with admiration especially seeming so fresh and untoucht as it did being found in so dark and obscure a hole The Book being unfolded John 1.1 did amaze not onely the Jews but the Grecians also holding forth even at the beginning of it in great Letters In the beginning was the Word and the Word was with God and the Word was God To speak plainly that Scripture did manifestly contain the whole Gospel which the Divine tongue of the Virgin-Disciple had declared This together with the other miracles which at that time were proclaimed from Heaven did demonstrate that not any word of our Lord should fall to the ground Socr. Eccles hist l. 3. c. 17. Theod. l. 4. c. 20. Sozomen l. 5 c. 21. which had foretold the utter desolation both of City and Temple For the truth of this story I am not bound to undertake yet this I may safely say that the main substance thereof concerning the miraculous fire causing the work to cease is true