for the booke of Kings saith it was 30 cubits but the booke of Chronicles nameth no summe at all onely it saith that the Porch was 120 cubits high Now [b] Kunch in les allegat David Kimchi doth dispute it whether this was the height of the Porch onely or of the whole house throughout and he shews how it maybe construed of the whole house namely that the height of it to the first floore was thirty cubits according to the reckoning of the booke of Kings and then the chambers over in severall stories did rise to 90 cubits more Yet both he and [c] Ralbag in 1 Kings 6. Aben. Ez◠in Ezr. 6. R. Levi Gershom could well be perswaded to thinke that the Temple it selfe was but 30 cubits high but are somewhat swayed by the opinion of some of their Rabbins which runneth another way For from their words it appeareth say they that there were chambers over the Temple and over the Porch and this they hold from 1 Chron 28.11 The words of that Text are these David gave to Solomon his sonne the Patterne of the Porch and the houses thereof and the Treasuries thereof and the upper chambers thereof and the Parlours thereof and the place of the mercy seat where all these particulars are so couched together except the last as if they were all within the Porch But the holy Ghost speaketh of the Porch as the first part in sight as you came up it being the front of all and the rest of the parcels mentioned are to be conceived of not as all crowded in it but as distributed and disposed in other parts of the fabrick as the Holy Ghost relateth and layeth downe elsewhere And as for the upper chambers here spoken of we need not to confine them so as to set them all either over the porch though there were some nor over the body of the Temple but to place them also as the Text doth elsewhere round about the house without in severall stories The carefull considering the measures of the Temple built by the Children of the Captivity will reasonably help to put us out of doubt about the matter that we have in dispute The measures they brought along with them out of Persia in Cyrus his Commission [d] Ezr. 6.3 4. The foundations to be strongly laid the height sixty cubits and the breadth sixty cubits with three rowes of great stones and a row of new timber and the expences to be given out of the Kings house Where wee may observe [e] Aben Ezr. in loc 1 That the length is not mentioned because that was to be of the former measure 2 That the breadth doubled the breadth of Solomons building the side chambers and all taken in And 3 That the height was double to the height of Solomons as it is expressed in the booke of Kings and as indeed the height of the Temple was though the porch were higher For it seemeth utterly against reason that Cyrus should offer to build the house as broad again as it was before and yet not so high as it was before by halfe It is no doubt but Cyrus had consultation with some of the Jews about the building and that either they counselling him should advise the abatement of so much of the height or he inlarging the breadth and the house one way should cut it short of the height and lessen it the other way is exceeding improbable the length could not be doubled because that would have lessened the measure of the Courts before it which might not be indured but the two other waies of dimension which could be allowed he allowed double to what they were before Therefore the two Texts in Kings and Chronicles are to be taken properly as they there lie before us namely that the Porch was 120 cubits high and that the rest of the Temple was but 30 and the form of the whole house was thus It stood East and West the most Holy place Westward and the Porch or entrie Eastward and the length of all from East to West was 70 cubits the breadth 20 cubits besides the breadth of the side chambers The height of the holy and most holy place 30 cubits and the porch stood at the East end like one of our high steeples 120 cubits high And indeed Solomons Temple did very truely resemble one of our Churches but onely that it differed in this that the Steeple of it which was the porch stood at the East end Now round about the sides thereof North and South and the West end Solomon built chambers of three stories high and five cubits was the height of every story the whole being 15 cubits high in all and they joined to the wall of the house without The highest story was a cubit wider then the middle and the middle a cubit wider then the lowest and yet the outmost wall of them was even and straight and jutted not over at one story or other any whit at all But the reason of this different breadth of the Stories was this the wall of the Temple for five cubits from the ground upward was thicker by a cubit then it was from thence above At the height therefore of those five cubits there was a bench of the wall of a cubit breadth left outerly round about the house on which they laid one end of the beams and timber which was the roofe of the lowest roomes or the floore of the second Story And then againe for five cubits above that the wall was thicker by a cubit then it was above and at the height of those five cubits there was such another bench left again and on that they laid the beams for the roofe of the second story which was the floore of the third And so likewise for five cubits above that the wall was yet thicker by a cubit then it was above and there the like bench was left againe and there were laid the beams of the roofe of the third story and of the whole building And this is the meaning of that verse 1 Kings 6.6 The neather most chamber was five cubits broad the middlemost sixe cubits broad and the third was seven cubits broad for he made abatings to the house on the outside round about that the beames should not have hold of the very walls of the house And thus did these chambers take up halfe the height of the house being as the lower leads of our Churches to the higher the use of the chambers we shall observe hereafter Now above these chambers in the wall of the Temple and in the outer wall of these chambers themselves there were windowes to let in light which the Text saith were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open and shut or broad and narrow which [f] Chald par in 1 Kings 6.4 the Chaldee Paraphrast and [g] Vid. Nobil in LXX in loc Theodoret have well interpreted wide within and narrow without namely narrow without to receive the light and wide
dropped off this roof that they should not run down along the wall and so both moulder deface the stones there was immediately above the imbroidered border that was spoken of a row of stones that jutted out of the building more then their fellows which were neatly and artificially guttered or riggeted and as artificially jointed together in the guttering that no rain should drop through the rigget laid just under the edge of the leads or spouts from the leads that cast off the raines that the droppings falling therein were conveyed away to either end of that side on which they were and so sent to the ground either in pipes or in a great fal from these gutters And now to follow the building up stil to its perfect heights conceive it to be narrowed now to half the breadth and so to rise in the middle of the pile as that the leads on either side were 25 cubits broad 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The height of the roome above or the rising above the leads in a straight wall was 40 cubits this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an upper roome because it was directly over the holy and most holy places 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another carved or ingraven border such a one as was mentioned before the breadth of one cubit 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gutter 2 cubits as before for putting off rains not that this gutter was two cubits deep but that it was two cubits from those gutters to the laying on of the roof 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The floore or roofe a cubit 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The plaister cover a cubit 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The battlements three aubits This word is used Deut. 22.8 and [t] Aben Ezr. in Deut. 22. not elsewhere in Scripture and yet saith Aben Ezra is the sense of it plain enough from the Text. And so indeed it is for the Lord there enjoineth that when a man buildeth a new house he should make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 battlements lest any one should fall off and so bring bloud upon his house The roofes of their houses were flat in those Countreys Jos 2.6 2 Sam. 16.22 Act. 10 â—9 c. and there they used to walke 1 Sam. 9.25 and therefore lest any should fall off they were to make battlements round about [u] D. Kime in Mid. 10 handbreadths or 2 common cubits high at the least lest any one should fall off and be shine or maimed so howsoever it may be well supposed that they walked not upon the Temple roofe so ordinarily as they did upon their own houses nor was the Temple roofe altogether so flat as their roofes yet were battlements also made to it partly because it should not come short of the beauty of other buildings and partly because there was occasion sometimes to goe upon the roofe of it 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scarcrow one cubit what this was let us first take R. Nathans [v] Aruc in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 information for it Because saith he of the holynesse of the first Temple and the divine glory dwelling there birds slew not on it at all But as for the second Temple they feared that the holynesse of it should not be as the holynesse of the first and lest birds should fly over it and leave some defilement upon it therefore they set up a picture to cause birds to keep off the roofe of the Temple and they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scarscrow as meaning that it keeps the Ravens from flying upon the Temple roofe and this image or picture was such a one as they use to set upon corn But by other of the Jews it is defined to be [x] Maym. in Beth babbechir per. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pike of iron like a rapier of a cubit high upon the top of the battlements round about made that birds might not light upon it And by some again concluded that there were no such thing as either the one or other [y] R. Iudah in Mid. perk 4. but only that the battlement was 4 cubits high But howsoever it may be a fancy not to be fancyed that there was or could be any such course taken as to keep birds off the roof of the Temple see Psal 84.34 yet upon the so concurrent testimony of the Hebrew writers as is to be found joined with the thought of what an ornament it would add to the building it selfe it may very well be concluded that there were pinnacles upon the battlements round about as Kings Colledge Chappel in Cambridge is decked in the like manner to its great beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed according to this sense by divers Expositors Mat. 4 5. The roofe was not a perfect flat as was the roofe of other houses but rising in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [z] Semajah in Mid. till the very crest of the middle came up as high as the height of the battlement as Kings Colledge Chappell may be herein a parallel also And the like battlements and pinacles are likewise to be allotted to the lower leads CHAP. XII The Breadth Chambers and Staires of the Temple THus were the risings of the Temple to its height in the parcels named it is now equally requisite to take notice also of the length and breadth of it and to observe into what lesser measures those dimensions were divided [a] Mid. per. 4. The length of it was from East to West and it was an hundred cubits and so was the breadth from North to South in some part of it but not in all That part of it that bare this bredth was only the porch for the building behind it was only seventy cubits broad And the porch stood before it as a crosse building reaching fifteen cubits South and fifteen cubits North further out then the breadth of the Temple which spaces on either side were thus taken up [b] Maym. in Beth babbechir per. 4. The thicknesse of the wall of the porch at either end was five cubits and from that wall to the wall of the Temple on either side were ten cubits So fair a front there was at the entring an hundred cubits broad and an hundred and twenty cubits high for so is Josephus to be understood when speaking of the Temple built by Herod he saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [c] Ioseph Ant. lib. 15. cap. 4. An hundred long and twenty cubits above an hundred high Not all the house throughout so high for that the Talmud denies giving so particular and exact account of an hundred only as we have observed but the porch of this height rising twenty cubits above the height of the rest of the house Just in the middle of this faire front [d] Mid. per. 3. was the gate of the porch 40 cubits high and 20 cubits broad [e] Maym. ubi supr It had no
dootes to it at all but [f] Ioseph de Bell. lib. 5. c. 14. it was an open gate into which whosoever stood in the Court might looke and see the space of the porch within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All this front was gilt with gold and through it all the first house that is the porch within might be seen and that glittered with gold also Now by all this front Josephus for they are his words meaneth not the whole face of the porch or all the hundred cubits long and hundred and twenty high but the very front of the gate or entrance only which he sheweth to have been 70 cubits high and 25 broad And herein the Talmud and hee doe not clash though the Talmud say that the height was only forty cubits and the breadth but twenty for it speaks only of the very hollow entrance but he speaks also of the Posts and head or front of the whole gate-house as we observed about the other gates before [g] Mid. ubi sup The Talmud likewise speaks of five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beams of some choice wood the learned Buxtorfius translates it quercinoe that were laid over this gate curiously wrought with knots and flowers and a row of stone still laid between beame and beame The lowest beam that lay on the head of the gate was a cubit on either side longer then the gate was broad then was laid on that a row of stone After that another carved beame a cubit on either end longer then the other and then a row of stone Then another beam and so of the rest every beam being a cubit at either end longer then that that lay below it These were thus laid over the gate to bear the weight that was above they rose to a great height were curiously ingraven and gilt and from the highest there was a neat descending border gathered at either end of the beams stil inward and inward as the beams shortned and at last it ran down by the cheeks of the entry two cubits and an halfe broad on either side the gate And this was the front that Josephus meaneth And now turn behind this porch at whether end you will and look Wellward There ran the body of the Temple it self pointing exactly upon the middle of the porch or just upon this entrance that we have been speaking of the breadth of it between wall and wall just equall with the breadth of this entrance but the walls and chambers built on either side of such a breadth as that the whole came to seventy cubits broad and thus doth Ariel or the Lion of God as the Jewes interpret it represent the proportion of a lion broad before in the large front the porch which was of an hundred cubits breadth and narrow behind in the buildings of the house reduced in breadth to seventy cubits which breadth to take up in its severall parcells we will begin at the North side and thus we find these particular measures [h] Ibid. per. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the Gallery five cubits thick this was the outmost wall of all and it rose to the battlements or first leads mentioned before where the foundation for six cubits high was said to be six cubits thick but that odde cubit is not here reckoned because the count it not from the very foundation but from the wall above as any one would count in such a building 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gallery three cubits broad 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the chambers five cubits thicke 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chambers themselves six cubits broad 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the Temple six cubits thick 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breadth of the Temple within from wall to wall twenty cubits 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other wall of it six cubits thicke 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breadth of the chambers six cubits 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wall of the chambers five cubits thicke 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of the coming down of the water three cubits broad 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The outmost wall five cubits Seventy in all [i] Ibid. Sect. 3. Now the chambers were in number eight and thirty fifteen upon the Northside fifteen upon the South and eight at the West end They were in three stories five in the lowest stories and five over them and five over those thus on the North and South sides but at the West end there were three on the ground and three over them and two over those Every chamber was six cubits broad and twice as long only the two highest chambers at the West end were of a greater length [k] See Ezek 40.21 And there was a space between the chambers on the same floore in manner of an entry of some 7 cubits and an halfe broad that you might passe in it betwixt chamber and chamber to every chamber doore which was upon the side Before these chambers there ran a gallery from the East end of the building to the West but at the West end there was none such of three cubits broad by which you were carryed along to any of these Entries between the chambers and so to any chamber doore In the outmost wall of the fabrick toward the North and the South there were foure doores on either side into foure entries for so many there were between five chambers but as soon as you were come within the doors there ran a gallery along on your right hand and left over which you stepped into the entry that was before you or if you went not in at the doore that was just opposite to the entry that you would goe to you might goe in at any dore you thought good and this gallery would lead you to that entry Thus was it with the lowest chambers and the like gallerie and entries were also in the middle story and in the highest Now the way to goe up into them was by a large pair of turning staires in a turret at the North-East corner of the North side by which staires you went up to the first floore and there if you would you might land in the gallery and go there to what entry or chamber you would or if you would go higher you might doe so likewise into the gallery in the third story and if you had a mind you might yet go higher up these staire up to the leads to walk over the chambers on the roof round about their whole pyle But besides this stair case-turret which thus conveyed to the roofe of the buildings there was such another at the furthest end of every one of the entries that have been spoken of which carryed up to the first and second floore or to the upper chambers but went not so high as to convey to the roofe And so had you gone in at any of the foâ—m dores to the ground
no soloecisme to hold that it was in the house of the Lord namely in that part of this gate that stood out of the Court in the Chel since there was judging scourging mawling and stoning even in the Temple it selfe as hath been toucht before And now to be going over from the South side to the North along the wall of the Court at the West end there was no gate upon that quarter at all but the wall was plaine without any gates or openings in it And so Josephus makes it cleare when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [d] Jo◠de bell ◠5. cap. 14. That part that was on the West had no gate at all but the wall that way was an intire continued building which relation is also agreeable to the generall consent of the Hebrew auhors Aba Jose onely excepted whom we mentioned even now who speaketh of two gates here but neither nameth them nor telleth for what use they served and indeed what needed any gate here at all so farre from the service and behind the Temple There was indeed at the backe of the Court wall in the middle betwixt the North and South corners of it a building standing in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel where the Levites kept a guard which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The guard behind the mercy seat but there is no evidence that there was any doore out of it into the Court and if there had been it was but a doore and not a gate Of the guards of the Priests and Levites about the Temple the record is thus [e] Mid. per. 1. In three places the Priests kept guards in the Temple in the chamber of Abhtines in Beth Nitsots and in Beth Mokadh And the Levites in one and twenty places five at five gates of the mountaine of the house Foure at the foure corners of it within Five at five gates of the Court and foure at the foure corners of it without One in the chamber of Corban One in the chamber over against the Vaile and one behind the place of the Mercy seat CHAP. XXVIII The Gates and buildings in the Court wall on the North side WE are now come to the North side of the Court where before we fall to surveying of the gates and buildings that were there in the times of the second Temple it will not be amisse to looke what we finde there in the times of the first in that passage of Ezekiel chap. 8. ver 3.5.14 He brought me in the visions of God to Jerusalem to the doore of the inner Court gate that looketh toward the North where was the seat of the image of jealonsie which provoketh to jealousie And he said unto me Sonne of man lift up now thine eyes the way towards the North so I lift up mine eyes the way towards the North and behold Northward of the gate of the Altar this image of jealousie in the entry And he brought me to the doore of the gate of the Lords house which was towards the North and behold there sate women weeping for Tammuz Here are two gates specified on the North side of the Court and they are called the gate of the Altar and the gate of the Lords house towards the North because the one was over against the Altar and the other over against the body of the Temple To that over against the Altar is the prophet first brought in his vision and there he seeth the image of jealousie not in this gate of the Altar but in the mountaine of the house Northward of this gate and of the prophet as he stood in it For the prophet is not brought within the Court at this gate but is set without it and there he is bidden to looke Northward and there he seeth that image This was not any picture or image to represent jealousie by but it is called the image of jealousie because it provoked the jealous God to jealousie it being set even in his Sanctuary and before his Altar what Idol this was is but lost labour to goe about to determine I should assoone conjecture Molech as any other because that was the highest idolatry and most provoking namely their burning of their children in the fire and because they were exceeding taxable and taxed for this Idolatry Whether there were this Idol in the Temple at this very instant when Ezekiel had the vision which was in the sixth yeare of Zedekiah or whether the vision represent to him the Idolatry that had been in the Temple at any time is not much easier to determine neither but be the Idol what it would and meane he the time when he will it was no small abomination when an Idolatrous chappel or mansion is erected in the mountaine of the Lords house even facing the very gate that opened upon the Altar This gate was the lower North-gate which in the times of the second Temple was called the Gate Nitsots or of the Song Before the prophet is brought to the upper North gate the text saith he was brought to the doore of the Court ver 7. that is to the East gate which was the commonest way of entrance and in that gate the Sanhedrin used to sit in those times and there he seeth their Councell-chamber painted all about with imagery and the 70 members of the Sanhedrin themselves offering Idolatrous incense Then is he brought to the upper North gate which opened upon the body of the Temple and there he seeth women weeping for Tammuz what Tammuz was or what their weeping meant it is not to our subject to insist upon here I will onely leave the glosse of David Kimchi upon this matter with the reader and trouble him with no more discourse about it Some interpret it saith he that they kept a feast to the Idol in the beginning of the moneth Tammuz others interpret the word Tammuz to signifie burnt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 3.19 meaning that they wept for him that was burnt because they burnt their sons and daughters in the fire Others that they had a trick to convey water into the Idols eyes which was called Tammuz so that he seemed to weep and to beseech them that they would serve him But our great wise man Rabbi Moses bar Maiemon writes that it is found in the bookes of the ancient that there was a man of the Idolatrous prophets whose name was Tammuz and he called to a certaine King and commanded him to worship the seven planets and the twelve signes and the King slew him And on the night of his death all the Idols from all parts of the earth were gathered into the Temple at Babel to the golden image which was the image of the Sun which image hung betweene heaven and earth and it fell into the midst of the Temple and all the images about it It told them what hath happened to Tammuz the prophet and all the Idols wept and lamented all that night and when
Westend of the Temple to the Court-wall eleven cubits The parcells of the breadth were these going from North to South From the wall of the Court to the pillars eight cubits From the Pillars to the Marble tables foure cubits From the Tables to the place of the Rings foure cubits The space of the Ringe it selfe foure and twenty cubits From the Rings to the Altar eight cubits The Altar and the rise to it sixty two cubits From the foot of the rise to the South-wall of the Court five and twenty cubits Of all these particulars we shall give account as we goe along And first it will be needfull to cleare the tearmes of the Court of Israel and the Court of the Priests Now these are to be understood in a stricter acception or in a larger In the strictest sense they were taken for the first ground you passed over as you went up from the East wall of the Court or where the gate of Nicanor was unto the Altar and they are said to be eleven cubits broad a piece But in the larger acceptation the Court of Israel was a space of ground upon which the lay men of Israel for so let me call them might stand along within the wall that inclosed the Court on the North South and West quarters of the Court as well as on the East The Court was cloistered along the inclosing wall of it within even as we have observed of the mountaine of the house and the Court of the women already And so not only reason it selfe doth evince unto us which will tell that if the inferiour places and of lesse veneration were so beautified much more was this which was of the chiefest honour and highest worship but both Josephus and the Talmudists doe also give testimony to such a purpose For Josephus in those words that we had occasion to cite a good while ago 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. [c] Joseph de bell lib. 5 c. 14. Cloisters â—an along the wall within from gate to gate born up with faire and great pillars c. doth intimate no lesse for though he doth particularly in that sentence speake of the cloisters before the Gazophylacia or treasure-chosts which we placed in the Court of the women yet doth the scope of this discourse in that place referre to both the Courts The Talmudick treatise Tamid likewise speaking of the Priests first coming every morning into the Court it saith [d] Tamid per. 1. They came out through a wicket out of Beth Mokadh and being come into the Court they parted into two companies and one went one way and another another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perexedram along the cloister round about the Court to see whether all was well and safe there And you had mention even now of pillars 8 cubits distant from the North wall of the Court which though indeed in their very name they speak that they were low pillars and not such as bare up the roofe of the cloisters as we shall observe when we come to speak of them yet were there higher pillars by them that were such Supporters On the North and South side therefore and at the West end of the Court there was a cloister like unto those that we have spoken of already borne up with pillars and roofed over head that people might stand under unannoied of raine and weather and this was the Court of Israel that went round about the Court for in this might lay-men stand and so they did when there were great multitudes at the Temple as there was at the three festivalls when they were injoyned to appeare before the Lord. In the rubrick of the Passeover which is given by the Talmud in the treatise Pesachin It is said [e] Pesachin per. 5. The Passeover was killed in three companies And the first company went in and the Court was filled c. Now by the filling of the Court with people is not meant all the parts of the Court within the wall that did inclose it but this Court of Israel or cloister where the laity might stand round about And all inward or what was inclosed by this cloister was in the large acceptation the Court of the Priests This cloister did not retaine the same space of liberty of standing or walking in every part of it for here and there there were buildings that stood out something into it as part of Beth Mokadh did at the North-west corner and part of the building Gazith at the Southeast c. yet was there such passage by them made more or lesse that the buildings did not thrust him that would passe into the Court of the Priests but that there was a space to passe sometimes larger and sometimes narrower even all the Court round about Now at the East part or quarter of it as you came up out of the gate of Nicanor you entred upon that which was called in the stricter sense the Court of Israel which was eleven cubits over as you went up towards the Altar and then was that which also in the stricter sense was called the Court of the Priests and that was eleven cubits over likewise These two spaces were double cloistered being roofed over and the roofe supported with a double row of pillars the one row standing out to the opening of the open Court and the other row standing where the two spaces parted the one from the other These were more peculiarly called the Court of Israel and the Court of the Priests upon these two or three reasons 1. Because hither was the most ordinary accesse of Israelites and Priests in their most solemne worship it being just in the face both of Temple and Altar 2. Because in that which was called the Court of Israel the Stationary men did constantly stand in their attendance on the service in representation of all the people as we have shewed them such representatives * Temple-Service chap. 7. Sect. 3. in another place And in that which was called the Court of Priests did those Priests stand that had not imployment in the present service as all of them had not alwaies and waited upon the worship and service which their brethren now in imployment were about 3. That part of the roome Gazith which stood within the Court opened into both these Courts and as that was the roome where the Priests cast lots for the dividing of the service amongst them so it was the chappell as it were where they said a good part of their daily liturgie and so the people and Priests in these Courts were ready to heare it The one Court was distinguished from the other by some grates or barres or such like things which the Jewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stood between pillar and pillar in that middle row of pillars that bare up the roofe of the cloister Into the Court of the Priests whether largely or strictly taken the Israelites or lay people might not come but upon speciall
side of this place of the rings there stood marble tables upon which they washed the inwards of the sacrifice and cut it up into pieces and foure cubits further North there were the pillars on which they hung up the sacrifice upon hookes that so they might flea it These pillars the Jewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which [g] Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aruch interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillars low or shorty it may seeme the word is taken from the latine Nanus [h] Parah per. 2. and so the treatise Parah speaketh of a red cow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 low and small Nana minuta Now these pillars were not those that supported the cloister on this North side of the Court but low pillars set by these or joyning to them [i] Mid. per. 3. Tamid per. 3. Pesachin per. 5. eight in number over the heads of which were said transome beames of cedar and hookes of iron fastned both in these beames and in the pillars on which hookes they hanged up the beast slaine for sacrifice that they might the better come at him to flea him The pillars had every one of them three hookes in them one above another that they might be fit for beasts of severall hignesses and cizes And before these pillars or rather before the space that was between the pillars so that one might easily passe betweene stood the marble tables on which after that they had given the entrailes of the beasts their first washing in the washing roome mentioned before they washt and drest them a second time and made them fit and faire for the Altar and on which after they had fleaed the beast as he hanged upon the hookes they cut him in pieces according as he was to be cut and divided for his laying on the Altar to be offered up From these low pillars to the North wall of the Court were eight cubits and this was the place and space for Israels standing on this side the Court for though these pillars spoken of did not beare up the cloister under which the people stood yet did they stand so even or close to those pillars that did that from these pillars we may and the Jewes doe count and measure the space of the Israelits station on this side and it was three cubits narrower then their standing at the East end Thus was the space taken up that was between the Altar and the North side of the Court now let us come to view the space on the other side of the Altar toward the South Where first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causey or Rise that went up to the Altar took up two and thirty cubits even just as much space on this side as there was betwixt the Altar and the further side of the place of the rings on the other But here a question may not improperly be moved out of the Arithmetick of the Talmudicks about the measure of the Altar and the rise of it which they hold out for they say expressely that [k] Mid. per. 3. the Altar was two and thirty cubits square and that [l] Ibid. the rise on the South side was two and thirty cubits long and yet summing up both together they say that [m] Ibid. per. 5. the Altar and the rise were but sixty two cubits whereas according to the two particulars named they should be sixty foure But the reason of the account is from this either because they reckon the length of the causey or rise not from the outside of the foundation of the Altar but from the narrowing of the Altar above the Circuit for thither did the Causey bring them and land them there as the ordinary place of their service when they went to besprinkle the hornes of the Altar with the blood of the sacrifices or else because they reckon not the two first cubits of the rise or the very entrance upon it it being so flat and neare to the ground as that there was so much of the rise gone before there was any stepping off to the bridge that went to the foundation of the Altar And yet though they doe sometime account thus of the Altar and the rise that they tooke up but 62 cubits yet in distributing the 137 cubits of the Courts breadth into particular spaces they then allow as they cannot doe otherwise 32 cubits to the Altar and as many to the rise for the particulars are thus that we may sum them againe Front the North wall to the pillars 8 cubits The place of the marble tables 4 cubits From these tables to the space of the rings 4 cubits The space of the rings it selfe 24 cubits From the rings to the Altar 8 cubits The Altar it selfe 32 cubits The rise or causey 32 cubits From the rise to the South-wall 25 cubits  In all 137 cubits Now these five and twenty cubits which were betweene the foot of the rise and the South-wall is given account of by the treatise Middoth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the residue of space which was between the rise and the wall was also a place of low pillars These were some sacrifices slaine on the South side of the Altar as well as these that have been mentioned were on the North There were sacrifices which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy of holies or the most holy sacrifices and those were the burnt-offering sin-offering and trespasse-offering and others reckoned before and these were undispensably tied to be slaine on the North side of the Altar or at least on the North side of the Court as hath been spoken And there were offerings which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lesser holy things and these might be slaine in any part of the Court and were not bound to that side as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [n] Zevachin per. 5. Thanksgiving-offerings and the Nazarites ramme which were lesser holy offerings were slaine in any place of the Court Peace-offerings which were of the lesser holy things were also slaine in any part of the Court and so were the firstlings the tenthes and the Passeover which were also reckoned as lesser holy things Now although they speak of any part of the Court as permitted to slay the sacrifices in yet most especially have they reference to the South side of the Altar in opposition to the North and the South side understood in that latitude as the North side was when extremity and multitude of sacrifices put them to it For when the sacrifices were no more then what could be killed within the very compasse between the North side of the Altar and the North wall of the Court they were slaine there but when numerousnesse of sacrifices urged [o] Ibid. per. 6. all the North side of the Court from East to West ends and as far South as to the middle of the Altar was used to slay the beasts in and all that was accounted as the North So on the South side of
chambers either on the north side of the house or on the south stepping over the gallery you come into the entry between two chambers one on your right hand and another on your left and their dores opening into the entry and facing one another but before you towards the Temple wall there was a round large turret-like staire case into which you might goe out of either chamber and so go up staires into the chambers over head and from thence up stairs againe into the chambers over them And thus are wee to understand that Talmudick passage of no small difficulty at the first fight [l] Mid. ubi su There were three dores to every one of the Chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One to the Chamber on the right hand and another to the Chamber on the left that is one dore to the entry on the one side and another to the entry on the other and one to the Chamber over head that is into this stair case that carryed up to the Chambers above And thus [m] Eze 41.7 one went up from the lowest story to the highest by the middle for [n] 1 Kin. 6.8 they went up with winding staires into the middle story and out of the middle into the third The West end Chambers had no gallery at all before them but you stepped immediately through the dores that were in the outmost wall into the entries and at the end of the entries there was such a stair-ease as this which conveyed and carryed you up from story to story On the South there were such galleries in the three heights as there were on the North and such stair cases at the end of the entries joining to the Temple-wal but that space where the galleries were was called by another name Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesibbah as it was called on the Northside but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the coming down of the water Not as if here were the gutters to carry off the raines from the whole house but because in this space were laid the pipes that brought water down from the fountane Etam to the Cistern or Well in the Well-roome that was made to receive them They were so laid as that they hindred not the accesse or passage in the galleries to any of the Chambers and it may be they were not to be seen at all but lay under ground in the ground-gallery but they were glad thus to distinguish between the North and South sides by these different names as that they might the easier and quicker bee understood when they spake of a chamber in the Mesibbah or of a chamber in the conveyance of the water These chambers which where of this number measure posture and composure that hath been spoken and whose floor and roofe beams rested upon benches in the Temple wall as was observed before were for the laying up some choice treasures and utensils as also for corne wine and oile and whatsoever was brought in of 〈◊〉 and first fruites for the sustenance and subsistence of the Priâ—â—â— that attended upon the Altar and they were as measuries or storehouses for that purpose Neh. 12.44 Mal. 3.10 And now let us go up the staires of the great turret in the North-east corner on the North side for there was none such on the South that will carry us to the roofe of this building or on the leads At the top of the staines he went out at a wicket and his face was then towards the West [o] Mid. ubi su Hee walked upon the leads along upon the Northside 〈◊〉 came to the West corner when he came thither be turned his face toward the South corner when he came to the South be turned his face Eastward and went all along on the Southside till he came up a good way and there was a dore through the Temple wall into the roomes over the holy and most holy place In this roome over them which was â—â—y cubits from the ground and so were the leads whâ—â—â— were these threathings worth taking notice of 1. That as soon as a man was stept within the dâ—â—e 〈◊〉 were two Codar beams or trees said close together sloping still upward and lying along the wall by which they were said so handsomely slope and steps were either 〈◊〉 in them 〈◊〉 upon them one might go to the very top of the Temple and this was the way to the higher leads 2. Juâ—â— over the parting between the holy and most holy plâ—â—â— them 〈◊〉 some little piâ—â—asters 〈…〉 the partition 3. In the floore over the most holy places there were divers holes like trapdores through which when 〈◊〉 required they let down workmen by 〈◊〉 to 〈…〉 of the 〈…〉 as there was 〈◊〉 And they let them down in 〈…〉 some such thing where they could 〈…〉 before theâ—â— and the reason of this is given by the Jeâ—â—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 holy 〈◊〉 [p] Ma. in Beth habbech per. 4. 〈…〉 and 〈◊〉 they whited the Temple walls within and for this and other necessary work about the house within it was desiced and endeavoured that Priests or Levites should do the work but if such were not found to do it then other Israelites were admitted and they were admitted to go through the dores into the most holy place if Chests or Trunks were not to bee found in which to let them downe CHAP. XIII The Porch Sect. 1. The steps up to it IN taking particular account of the length of the building from East to West which was 100 cubits we will first be in at the Porch which was the beautifull front Eastward and view severally every speciall place and parcell till we come to the West end [a] See chap. The spreading of the Porch in length was 100 cubits and in height 120 twenty cubits higher then the height of the Temple And this Porch which was a crosse building to the Temple it selfe and so high above it may not improperly be conceived to be that place whither Satan brought our Saviour in his temptation when he is said to have brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to the wing of the Temple There were severall things at this front before we stir from it that were very remarkeable and cannot be passed without observation And the first that we will looke upon shall bee the steps that rose up out of the Court into this entrance which were [c] Mid. per. 3. twelve in number every step halfe a cubit 〈◊〉 fing six cubits in the whole rise and so much was the floore of the Porch higher then the floore of the Court. And here wee meet with a passage in the Treatise Middeth in the place cited in the 〈◊〉 which is exceeding â—ard to be understood and the very same also in Maymonides and in him it is harder The words are these Having spoken of the steps that went up to the Porch that they were twelve and that the rise of every step
but the thing is referred only to the lilly worke The meaning therefore of the verse appeareth to be this that at the head of the pillar even at the setting on of the chapiter there was a curious and a large border or circle of lilly-work which stood out four cubits under the chapiter then turned downe every lilly or long tongue of brasse with a neat bending and so seemed as a flowred crowne to the head of the pillar and as a curious garland whereon the chapiter had its seat And that particular expression that it was in or by the Porch intendeth to shew that these long tongues of brasse which were made like lillies did not suddainly decline and liâ— down upon the sides of the pillars nor suddainly ascend and stick upon the sides of the chapiter but stood out into and along the porch a foure cubit circle after the manner of a spread lilly and then the tongue bended downward as the lilly doth And this construction of that verse helpeth to cleere and explaine the next verse that followes after it which otherwise would cost some pains to translate it out of the originall or to make facil sense of it being translated In consonancy and contexture to the verse before so understood as hath been held out this verse may be interpreted and paraphrased thus And the chapiters upon the two pillars were also above this lilly work for they sate upon the growing out of it even from over against the belly which was by the branch-work for the lilly-work raught out as far as the belly of the chapiters raught out with an accurate bowing or swelling upwards towards the belly where the stalkes of the branch-work and the rowes of the Pomegranats were even as a lilly gently swelleth up before the tongue or utmost point of it turneth downe againe 5. The place where these pillars stood is somewhat uncertain the text indeed saith they stood before the house 2 Chr. 3.15 and before the Temple ver 17. but yet it is to seek whether within the porch at the entring in or without the porch or within the porch at the Temple dore which last is the opinion of Robbi Sol. upon the text cited Upon these four reasons I am induced to conceive that they stood within the porch even at the very entring into it joining or standing up to the very cheeks of the gate or entrance 1. Because Ezekiel hath so placed his two pillars in the porch of his Temple namely at the top of the steps by the posts or cheeks of the entrance it selfe Ezek. 40.49 2. Because as we observed before it is said that the lilly-work under the chapiters was four cubits in the porch 3. Because the booke of Kings saith that Solomon set up the pillars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the porch as the word properly signifies though David Kimchi and our English translate it In The expression seemeth to intimate these two things first that the pillars were set up for the porch dore and not for the Temple dore as was the opinion of Solomon Jarchi cited before And secondly that they stood for the porch or very entrance into the building as dore cheeks or posts at that entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ios antiq lib. 8. c. 2. At the dore cheeks of the porch as saith Josephus 4. That obscure passage of Ezekiel chap. 40.48 The bredth of the gate was three cubits on this side and three cubits on that side cannot be so understood as if the entry or passage into the porch were but six cubits broad and why also should he speake of this side and that side if he meant but one intire bredth but it is well understood by Kimcbi to meane that on either side of the entry there was something standing out into the bredth of the entry three cubits which made the passage it self but fourteen cubits broad which measure of three cubits though it fel short one cubit of the thicknesse of these pillars cast by Solomon yet suiting with the measure of Ezekiels pillars it may do this for us as to shew us how these pillars that we have in hand were placed by the disposing and placing of those of his namely on your right hand and on your lest as soone as ever you were stepped within the porch The names of the two pillars to omit the fancies of some Jews about them were Iachin and Boaz 1 King 7.21 which words denote Establishment and Strength Jachin signifieth het will establish from Gods promise to establish the throne of David and his people Israel And Boaz denoteth Herein is strength namely alluding either to Gods promise in which was all their strength and settlement or to the Arke which was within which is called The strength of the Lord Psal 80.2 105.4 Sect. III. Closets for the Butchering instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 YEt before we enter into the porch and so into the Temple there is one thing more calls for our observation and that is certaine closets or places that were in this pile of the porch in which were laid up the knives and instruments that were used by the Priests about the killing and flaying and cutting up of the beasts to be sacrificed The treatise Middoth giveth intelligence and account of these places in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [a] Mid per. 4. Sect. 7. The Porch was broader then the Temple fifteen cubits on the North and fifteen cubits on the South and that that exceeded was called Beth hachillapoth where they laid up the knives The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the butchering knives of the Temple Ezr. 1.9 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith [b] Vid. Ab. Ez. in Ezr. 1. Aben Ezra as it betokeneth cutting off which it doth Esay 2.18 Prov. 31.8 And [c] Kimch Ib. so saith Kimchi on the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are knives And of this sense is Beth hachillapoth for because they laid up the knives there therefore the place was called The chamber of the laying up of the knives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was therefore on either end of the extent of the porch for that space that it stood out further then the buildings of Temple a chamber one at the end towards the North and another at the end towards the South in which two large chambers were foure and twenty little closets wherein the knives were laid up severally for the foure and twenty courses of the Priests And these and such like little closets the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fenestrae or windows because they were closets or boxes joining to the wall And besides these that wee are speaking of where the butchery instruments were laid up Maymony reckons fourscore and sixteen more for the laying up of other things four for every one of the four and twenty courses [d] Maym. in â—ele Migd per. There were saith hee 96 closets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
2 Chro. 4.9 and in the Chaldee Paraphrast Esay 1.12 1 Sam. 3.3 Ezek. 43.8 and by the Rabbins most constantly when they speak of these places David Kimchi gives the Etymology of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that [b] Kimch in 2 Chron. 4. in Michol it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies helpe because that every one that came to pray there with a good heart was helped by the Lord his God And much to the same purpose Rabbi Nathan when he saith [c] Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they prayed there to the Lord to help them c. there being their last recourse for helpe in all exigents as 1 King 8.31 c. the word is used in Ezek. 43.14 in another sense namely for a border or halfe pace at the foot of the Altar on which the Priests that sacrificed stood [d] Kimch in Ezek. 43. as Kimchi expounds it upon that place and which wee shall meet with afterward These two Courts are sometimes so spoken of in scripture as if they were three for there is mention of the Court of the Priests and the great Court 2 Chr. 4.9 and the Court of the women as we shall observe by and by and yet they were indeed but two for though the Court of the Priests and the Court of Israel were distinguished yet were they not divided but the Court of the women was divided from them both The measure of the Court of Israel and the Priests which is sometime called Emphatically The Court and sometime The Court of Israel [e] Mid. per. 5. Sect. 1. was 187 cubits long that is from East to West and 135 broad from North to South The Temple stood just in the middle of the breadth of it so that the front of the Temple or the porch being 100 cubits broad this Court breadth lay 17 cubits and an halfe on either side of it and the body of the temple it self being but 70 cubits broad this Court lay 33 cubits and an halfe broad on either side it Now behind the West end of the Temple it extended but 11 cubits so measure from the utmost West side of it there and you have 11 cubits behind the Temple 100 cubits the length of the Temple and then it extended Eastward before the Temple 76 cubits [f] Ibid. per. 2. Sect. 5. The Court of the women lay just before this Court joining to it being of equall breadth with it namely 135 cubits from North to South but not so long as it from East to West for it was only 135 cubits that way also and so it was a perfect square CHAP. XVII The Inclosure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel ABout both these Courts thus laid there was another inclosed space incompassing them in and this by the Jews is called The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chel The word is used by Jeremy Lam. 2.8 in that sense as [a] Maym. in beth habbech per. 5. some Jews do interpret that wee are to understand and describe here Both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel and the wall mourn by the wall being meant the wall of the Court and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel the space that incompassed it round about and so translated by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incompassing or inclosure The Scripture frequently useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a wall trench or rampart as 2 Sam. 10.15 1 King 21.23 Obad. ver 20. Nab. 3.8 and it is rendred variously by the Hebrew Expositors there but of the sense of the word nature of that place at the Temple that we are looking after they give us this unanimous account [b] Mid. per. 2. Sect. 3. Maym. ubi sup that it was a place or space of 10 cubits broad incompassed with a wall between the mountain of the house and the Courts I cannot find a better name for it then the inclosure or outer virge of the Courts The words of Rabbi Nathan in Aruch in two severall plamay move two severall doubts about this place for in one ces place bee saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [c] Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A place incompassed with a wall between the mountain of the House and the Court of the women And in another place he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [d] Id. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel was a wall higher then the wall called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorâ—g Out of which words he seemeth to hold out these two opinions the one that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel did not incompasse all the Courts but only the Court of the women and the other that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel was not a space of ground but a wall but these two doubts we shall cleer as we goe along And first to evidence that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a space of ground and not a wall we have not only the testimony of the Talmud and divers other Jews that measure out the breadth of it to be 10 cubits but we have mention abundantly in them of peoples coming into it and standing and sitting in it as R. Nathan himselfe giveth one instance [e] Id. ubi ante when he speaketh of a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinity schoole in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel And [f] Iuchas so 21. Abraham Zaccuth speaketh of Rabban Johanan ben Zaccai having a Sanbedrin there [g] Pesa per. 2. And Rambam relates at large how those that brought their Passoever lambs into the Court when they were dispatched went and stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel and diverse of the like examples might be added which prove evidently enough what kind of thing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel was namely not a wall but a space of ground And so R. Nathan meaneth even when he saith it was a wall higher then the wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large when it is taken for other places then this in the Temple and is joined with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined by the Jews to mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [h] R. Sol. in Lam. 2.8 A wall and a Son of a wall or an inner and outer wall that is a lower wall before a higher as Rabbi Solomon construes it not close joined together but some space of ground between and so our Authour understands it though he speak so short The wal that inclosed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soreg in the Talmud and Rabbins language which Nathan rendreth plainly a wal but [i] R. Semajab in Mid. some other expound it for a wal curiously lattized made of wood but Josephus comes and speaks further somewhat like to both their senses and tells us that it was of stone but
in Zevach. per. 5. Zevachin through the fifth chapter of which we have had occasion to speak before The most holy offerings say they are slaine on the North side the bullocke and the goat of the day of Exptation their slaughter was on the North and the takeing of their bloud in a vessell of the service was an thy North The bullockes that were to be burnt and the goats that were to be burnt were slaine on the North and their bloud to be taken on the North The goats of the beginning of the months and of the solemne Feasts were slaine on the North and their bloud taken on the North The whole-burnt-offering most holy was slaine on the North the peace-offerings of the Congregation and trespasse-offerings were slaine on the North c. and generally the greatest number of Sacrifices were slaine on that side the Altar On that side of the Altar therefore were necessaries and accommodations for that purpose and convenience and those were especially these three the place of the rings the tables and the bookes in the pillars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [b] Mid. per. 5. Eight cubits from the Altar Northward was the place of the rings and that place was four and twenty cubits over towards the North still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [c] Ibid. per. 3. Now thâ—â—ings were in six rowes four in a row but some say they were four rowes and six in a row and there they slew the Sacrifices These rings or staples rather were fixed downe in the stones of the pavement and either a bending hooke was fastned to these staples that they might bring the necke of the beast under and hold him fast or they drew down the necks of the beasts to be slaine with cords to these staples and there fastned them and so they had them at command to slay them with facility It is not much to be controverted whether there were six rowes of these rings foure in a row or foure rowes with six rings in a row this doth not much break the square since the same number of rings and the same compasse of ground remaineth still Here was the place where they tyed the sacrifices till they were killed and where they killed them and this place is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of the slaughter and to these rings they lyed the sacrifice with cordes till they were to offer him and to sprinkle his blood on the bornes of the Altar as the Chaldee Paraphrast renders the 27. verse of the hundred and eighteenth Psalme Now although the command was strict and expresse that such and such sacrifices should be slaine on the North side of the Altar Lev. 1.10 11 c. that is in propriety just betweene the Altar and North wall of the Court yet where there were many such sacrifices to be slaine at once so that this place of the rings was not able to containe them then they killed them higher up in the Court namely in that space that was between the Altar and the porch but on the North side of it as neere as might be in the place parallel to this place of the rings This matter is handled and decided in Tosaphta on the treatise Corbonoth in these words [d] Tosaphta in Corbanoth per. 6. Which is the North side of the Altar where it was fit to kill the most boly sacrifices It was from the North side of the Altar to the North side of the Court even just over against the Altar which was 30 cubits breadth The words of Rabbi Meir Rabbi Eliezer from Rabbi Simeon addeth the space from the Altar to the porch even to over against the closets of the Butchering knives which was 22 cubits But Ribbi addeth the place where the feet of the Israelites trod which was eleven cubits broad and 187 cubits long and the place where the feet of the Priests trod which was eleven cubits broad and 187 cubits long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the side of the North wall to the East wall of the Court That is along the North wall from the West end of the Court to the East for so both the measure of 187 cubits which was the just length of the Court confirmeth and the same author in the next following chapter doth also illustrate in these words [e] Ibie per. 7. Rabbi Josi saith all the Altar may be understood for Northward As it is said and he shall kill it on the side of the Altar Northward before the Lord. Rabbi Josi from Rabbi Judah saith From the midst of the Altar Northward was as the North and from the midst of the Altar the other way was as the South And so Rabbi lost from Rabbi Ludah saith also There were two wickets in the house of the but chering knives opening toward the West and eight cubits from the ground so that the Court might be sit for eating of the most holy things and for the killing of the lesser holy sacrifices even behind the oracle From both which allegations taken up together we may observe 1. That the Israelites had a standing on the North side of the Court as well as on the East which though it was not nor indeed could be exactly eleven cubits broad as was their station at the East end yet was it a station for them as well as that And our author when he speaketh of the place where the feate of the Israelites trod of eleven cubits broad and of the place where the feete of the Priests trod of eleven cubits broad he meaneth not that there was such a space for the Israelites and the Priests to stand in all along the North side of the Court as there was in the East but his meaning is this that when the sacrifices to be slaine on the North side of the Altar were exceeding many indeed that rather then want roome to kill them they should not onely slay them in the place of the rings but even in the standing of the Priests and Israelites at the East end namely so farre on that ground as lay even with that space that was on the North side of the Altar and so might they use the like space all along the North side of the Court for the same purpose even to beyond the West end of the Temple 2. That the house of the butchering knives called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in that end of the porch that pointed Northward and that the doores thereof were behind the porch Westward even where the wing of the porch stood out more Northerly then the breadth of the Temple and extended and there the going up to these doores was by steps even eight cubits high and the reason why the doores were there rather then in the front or the end of the Porch was because the passage to them there tooke up the least roome and was the least hindrance in the Court. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [f] Midd. per. 5. Foure cubits from the North
whence else they were denominated it will not countervaile the labour to search nor is it very hopefull to finde We shall not need to spend time in describing the forme fabrick and dimensions of these gates since these and the rest of the Gates were all sutable to that in the East quarter which we have described before saving that their Gate house was higher and that they were not charactered with the picture of Shushan as that Gate was Let us therefore onely take the prospect as we stand in either of these Gates before us towards the South upon which they opened as we did in the other toward the East What Streets Houses Turrets Gardens and beauteous buildings were to be seen in Jerusalem as it lay before you may better be supposed in so goodly a City then described only if you will observe the situation of it or how it lay you may view it situate thus It lay upon the Hill Acra which rising in the middle descended with an easie declining towards the East and West and with a descent also toward the North or toward the Temple Upon the very highest pitch of the Hill and from whence it had a fall either way there sprang the sweet and gentle fountaine Siloam without the City and ran to either end of the City both East and West in a contrary channell as it made toward the East it left the Fullers field upon the right hand and saluted the Sheep gate on the left and so turned Eastward and fell into the Poole called Solomons Poole which may well be supposed to be Bethesda As it ranne Westward it coasted along the broad wall the Tower of the Furnaces the valley gate and dung gate and after a while fell into the Poole of Siloam CHAP. V. Of the West gates Shallecheth or Coponius Parbar Asuppim IN the Talmuds Survey of the Temple there is but one Gate mentioned or spoken of upon the West quarter but Josephus doth mention foure and that agreeably to the Scripture Not but that the Talmudists did very well know there were so many Gates upon this quarter but they reckon only those by name [a] Mid. per. 1. Tamid per. 1. that had Guards kept at them whereas Josephus reckons all that were in being His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [b] Ioseph Antiq lib. 15. c. 14. On the West quarter of this outmost bound there were foure gates The first leading to the Kings Palace the valley betweene being filled up for the passage Two others went into the Suburbs and the other into the other City having many steps downe into the valley and many up againe to the pitch or coming up We will survey these Gates particularly and take them in the order that he had laid down beginning first with that Gate that led to the Kings Palace SECT 1. The Gate of Shallecheth or Coponius THe Gate that led towards the Kings Palace was that that stood most North in this West quarter of all the foure being set directly and diametrically opposite to the Gate Shushan in the East In the time of the first Temple this Gate was called Shallecheth 1 Chron. 26.16 but in the time of Herods Temple it was called [a] Midd. per. 1. Maym. in Beth habbechir per. 5. The Gate of Coponius The Jewes write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kiponus about the derivation of which word there are various conjectures Some deduce it from [b] Aruch in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hole or entrance Some from [c] L. Lemper in Mid. pag. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A back doore some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thorough-passage but I should rather derive it from Coponius the Roman Commander Josephus recordeth that when Cyrenius was sent by Augustus to be Governour of Syria Coponius also Generall of the Horse was sent with him for ruler in Judea [d] Ioseph An. lib. 18. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this was so neere about the time of Herods finishing the building of the Temple that it giveth faire occasion to thinke that he named this gate in honour of that great Commander Coponius as he did a building hard by it Antonia in memory and honour of his great friend Antony The word Shallecheth by which name this Gate was first called in the time of Solomon doth signfie a casting up and so saith [e] Michol in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi it is rendred by the Chaldee Paraphrast in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this gate is said in 1 Chron. 26.16 to have been by the Causey going up which going up is that renowned ascent that Solomon made for his owne passage up to the Temple 1 King 10.5 2 Chron. 9.4 And the Causey is that that Iosephus meaneth when hee saith A gate led to the Kings House from the Temple the valley between being filled up for the passage which was a very great work for the valley was large and deep Therefore it may very well be concluded that it was called Shallecheth or the casting up from the Causey that was cast up to lead to it from the Kings Palace this being his ordinary way to the Temple This Causey is held by some [f] Vid. R. Soâ— in Esay 6. to have been set on either side with Okes and Teyle trees which grew up there and served for a double benefit the one to keep up the Causey on either side that it should not fall downe and the other was to make the King a pleasant walke and shade with trees on either side as hee came and went And so they render that verse in Esay 6.13 where the word is onely used besides in all the Bible In it shall be a tenth and it shall returne and be â—aten as a Teile tree or as an Oake by Shallecheth that is as the rowes of trees on the sides of this Causey SECT 2. Parbar Gate 1 Chron 26.18 FRom the Gate Shallecheth or Coponius that lay most North on this Westerne quarter let us walke toward the South and the next Gate wee come to was called Parbar of this there is mention in the booke of Chronicles in the place alledged where the Holy Ghost relating the disposall of the Porters at the severall gates of the Mountaine of the House faith At Parbar Westward two at the Causey and two at Parbar By which it is apparent sufficiently that this Gate was in the West quarter and reasonably well apparent that it was the next gate to the Causey or Shallecheth because it is so named with it but by that time we have fully surveyed the situation of it it will appeare to have beene so plaine enough The word Parbar admitted of a double construction for it either signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An outer place [a] Gloss in Tamid per. 1. Kimch in Chron. 26. Aruch in voce c. as many of the Jewes do construe it or it concurres with the
in our English Text. But if it be taken in that sense in this place of the Chronicles that we have in hand there can be no difference betweene the sonnes of Obed Edom and the rest of the Porters in this respect for all of them may be said to be Porters at Asuppim as well as they since they were all alike Porters at the thresholds In the naming of the Porters and placing them in their stations there are the East West North and South quarters mentioned and Asuppim comes in as if it were out at all At the East gate were six of Shelemiahs younger sonnes And his eldest sonne Zechariah and his sonnes at the North. At the West were sixe sonnes of Hosa and Shuppim four at Shallecheth and two at Parbar And four of Obed Edoms eight sonnes at the South and the other four at the house of Asuppim which seems out of square and who can tell where For the searching out of this place which lies so very covert and obscure in the Text it may not be impertinent to consider these four particulars 1 That there were four gates on the West side as hath been observed namely the gate Coponius two gates into the Suburbs and one into the City 2. That the holy Ghost reckoning the Porters as they were disposed after the returne out of captivity placeth them only upon the four quarters of this outmost wall 1 Chron 9.23 24. for the wall that incompassed the Courts had no gate on the West at all and therefore those verses cannot be understood of that but of this outmost boundary wall And why should we hold that he goeth in a different style here 3 Those Porters lodged round about the house of God and opened the doores every morning 1 Chron. 9.27 Now neither Priests nor Levites had any lodgings in the Gates of the Court nor did the Levites open those doores but the Priests And 4 That though there were four and twenty guards three of Priests and one and twenty of Levites every night about the Temple yet was there not any such by day at the Court gates or at those places by the Court wall where they were by night But here the Text doth expresly tell that these Porters atendance was by day These things therefore considered 1. Wee cannot place the House of Asuppim in any other part then in some place in this outmost wall that incompassed the Mountaine of the House even as the rest of the gates and the Porters stood 2. The expression used in the Text doth argue that these sons of Obed Edom that stood Porters at Asuppim artended in two places or at two gates for he saith that at Asuppim there were two and two 3 Since the Porters at two of the gates only of the four that were on the West quarter are named namely Shallecheth and Parbar it cannot be otherwise conceived in reason but that the other two gates on that quarter goe here under the name of Asuppim and had their Porters two and two For 1. Since there were foure gates there why should two of them go without Porters when all the rest were so exactly manned And 2 why should we goe place these foure sonnes of Obed Edom as Porters we know not where and where wee never read of any Porters at all and let these two gates stand wide and none to attend them I make no scruple therefore to conclude that Asuppim were the two gates in this Westerne wall which stood most South or neerest to Jerusalem and The house of Asuppim was a large piece of building that ranne betweene them which was a treasury or divers rooms for treasuring and laying up something for the use of the Temple The treasuries of the Temple were divers and in divers places and committed to divers persons but the generall distinction of them is into the Treasures of the House of God and the Treasures of the dedicate things 1 Chron. 26.20 By the Treasures of the house of God is meant those things that were in ordinary use and imploiment as the vessels vestments tithes wine oile and other things which were commonly used and with these we may joine whatsoever was offered to the Treasury either as due as was the halfe shekel or voluntary as money or vessels for the repaire of the house and advancement of the Service But by the Treasures of dedicate things is understood whatsoever the Kings Captains or great men had consecrated and dedicated which lay as the stocke of the Temple and as the monuments of their devotion The former Treasures were some of them under the care and charge of the Porters 1 Chron. 9.26 27 c. and the rest and the latter under the hand of other Levites 1 Chron 26.20 22 26 c. The Porters had their treasuries at every one of their gates and so should I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasuries of the Gates in Neh 12.25 whereas some of them kept vestments some instruments some one thing and some another and these sonnes of Obed Edom kept the silver and gold vessels which were the richest utensils of the Temple and therefore their gates and the buildings between are called Asuppim or Treasuries by an Emphaticall dignity above the rest Before wee part with this West quarter let us take our prospect outward as wee have done from the two sides wee have been upon before As you stood on the middle of this wall Millo lay before you and there might you see besides the Kings stables and other buildings the poole of Siloam and the Kings Gardens On the left hand was the descent of Acra and the buildings of Jerusulem upon it on the right hand the rising of Sion and the staires that went up into the City and by which the King came downe to Shallecheth and so into the Temple And as you rose higher was the place of the Sepulchers of Davids family and another poole Neb 3.15 16. CHAP. VI. The North gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tedi or Tadde ON the Northside to which we are now come there was but one gate as there was but one on the East quarter which was situate just in the middle of the wall between the East and West end of it but how to give it its right name there is some dispute [a] Misnajoth in Octave in Midd C. Lemper ibid. pag 13. Some write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teri with r which signifieth moistnesse or purulency because that they of the Priests whose seed went from them by night went through this gate to bath themselves from that uncleannesse But the reading of old hath bin so resolvedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with d [b] Talm. Bab. Aruch Tedi or as some vowel it [c] Buxt Talm Lex Tadde that Pisk Tosaphoth ad Middoth goeth about to give its Etymology He mentioneth a double notation namely that either it betokens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurity and shamefac'dnesse because of
was halfe a cubit and the breadth of it to stand upon a cubit it comes on and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which applyed to the steps and their rising I should translate to this sense At every cubits rise there was a halfe pace of three cubits broad and at the highest cubits rise there was a halfe pace of four cubits broad The meaning this that as you had gone up two 〈◊〉 which being halfe a cubit high a peece made but a cubit 〈◊〉 â—he third step the space you tread upon was enlarged and was three cubits broad whereas the steps themselves that you had come up were but one cubit breadth And so from this inlarged breadth or half pace step two steps further and there was another and after two steps more another and after two steps yet more there was the highest which was an halfe pace or inlargement of four cubits breadth And so every third step of the twelve was an halfe pace or such an inlargement which made the ascent exceeding beautifull and stately And this helpeth to understand a passage in the treatise Joma which at the first reading is not easy to bee understood Where relating how when the high Pâ—â—est on the day of Expiation had slain his own bullock he gave the blood to one to 〈◊〉 it to keep it from congealing it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [d] Ioma per. 4. That he stirred it about upon 〈…〉 of the Temple which Maymony expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [e] Maym. in Ioma habbech per. 5. be first it about that it 〈…〉 upon the fourth halfe pace of the Temple without that is upon the very top of these twelve steps that went up into the Porch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [f] Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal Aruch after the production of many examples of it renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standings or pillars or 〈◊〉 find not a 〈◊〉 word for it here to expresse it by then 〈◊〉 Now [g] Per. 4. versus finem Maymony in Bâ—â—h habbiebirah or in his 〈◊〉 of the Temple having to deale with these words of the Tahund that we have been speaking of doth utter them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Round about the walls of the Porch from below upward they were thus One cubit plain and then an halfe pace of three cubits one cubit plaine or an ordinary rising of steps and then another halfe pace of three cubits and so up so that the halfe 〈◊〉 go about the walls of the Porch His meaning is the same with what was said before but he addeth somewhat more and that is that these twelve steps thus beautifully spreding every third step into an halfe pace did not only go up to the entrance into the Porch but also there were such steps all along the front of the Porch Eastward 〈◊〉 such steps at either end of it North and South and 〈…〉 of this was because the floor of the Porch was higher 〈…〉 the floore of the Court and there then were dores in the building besides the great dore that gave passage into the Temple and into these dores you could not get without such steps Sect. II. The two Pillars Jachin and Boaâ— OF the gate or enmance into the Porch and so into the Temple and of its dimensions and beauty hath been spoken before and therefore as to that particular we need say no more here but may be silent but one maine part of the ornament and beauty of it was there omitted and reserved to this place and that is the two famous pillars that in Salomâ—â—â— Temple stood at the cheeks of the entrance or passage in Liebin and Boaâ— I find not indeed mention among the Jews Antiquities of any such pillars set at the entrance of the Temple that we are surveying which was the Temple built by Herod the Temple that was in the dayes of our Saviour though Eâ—â—kiel speak of such pillars at the doore of his Temple 〈…〉 yet because we desire to give account 〈◊〉 of whâ—â— wee finde recorded in Scripture concerning the Temple in 〈◊〉 wee cannot passe over two such memorable monuments as these two pillars of whom the story and relation is 〈◊〉 by the Scripture so largely and exactly 1. These two pillars which were of brasse consisted either of them of two parts the pillar it self 〈◊〉 the boll and 〈◊〉 that was set on the head of it The pillar it selfe was hollow the circle incompassing the the hollow four fingers thick and the compasse of that circling twelve cubits about Jer. 〈…〉 1 King 7.15 [a] R. Sol. in 1 Kin. 7. R. Le. Gers ibid. the whole thicknesse or diameter of either pillar 4 cubits or 3 cubits and 4 fifth parts of a cubit as is the reckonng of Levi Gersom The chapter or boll likewise of either pillar was hollow and was a huge piece of brasse bowse or ovall fashion which had a very large hole in it into which the top of the pillar was let and so this chapiter sate upon it 2. The length or height of either Pillar was eighteen cubits besides the Chapiter for the Text doth cleerly rockon the height of pillar and chapiter distinctly Now the booke of Chronicles summeth the length of both pillars together and saith they were five and thirty cubits high 2 Chro. 3.15 in which it commeth short a cubit of that account and 〈◊〉 that is given in the booke of Kings and Jeremy which say that 〈◊〉 pillar was eighteen cubits and so the whole of both was 〈◊〉 and thirty But halfe a cubit of either pillar was taken up and bid in the hole of the chapiter that fate upon it and so 〈…〉 in the booke of Chronicles measures them as they stood with the chapiters upon them two and twenty cubits and 〈…〉 high pillar and chapiter and all 3. The chapiter or ovall on the head of either pillar it â—â—â—led in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Rabbi Soloâ—â—â— tenders in the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pamells Kimchi A Crowne who which 〈◊〉 Chalâ—â—â— agrees who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corâ—â—â— but 〈◊〉 〈◊〉 more exactly saith is was like two Groâ—â—nes 〈◊〉 together It was a huge great ovall of five cubits high and did not only sit upon the head of the pillars but also flowâ—ed or 〈◊〉 over them being larger about a great deale then the pillars themselves 4. Wherein it is said both in King 7.16 〈…〉 that the height of either chapiter was five cubits and 〈…〉 〈…〉 17. is said 〈…〉 height of the chapiter was 〈…〉 it is 〈◊〉 and well answered by the Jews that the lowest two cubits of the chapiter were plaine and without any graving or imbroideâ—â—g but the three upper cubits were of such imbroidery To which may be added and some of them do adde it that the two lower cubits were but the rising into the spreading or belly of the chapiter and that they there are not reckoned
the Altar there were marble tables and low pillars for the very same use that there were on the other side of the Altar namely for the fleaing and cutting up and washing the intrulls of the sacrifices but when greater store came then that very space just between the Altar and the South wall would containe then all the South side of the Court was permitted for that use even as farre as the middle of the Altar betwixt North and South The five and twenty cubits space therefore that wee are to give account of betweene the South wall of the Court and the foot of the rise of the Altar were thus parcelled 1. There were eight cubits from the Court wall to the pillars as there were on the North side and this was the breadth of the Cloister and the standing of Israel on that side the Court. 2. The disposall of the Tables as on the other side before the pillars tooke up foure cubits 3. And then the thirteene cubits betweene these and the foot of the Altar rise was partly as is probable taken up with some rings as on the North side though not so many for they needed not and partly with some plaine pavement next to the rise that the Priests might have accesse to it the better CHAP. XXXVI The space betwixt the Altar and the Porch THe Altar stood before the gate or entrance of the Porch that gave accesse into the Temple and the space between the foundation of the Altar and the foundation of the Porch [a] Mid. per. 3. was two and twenty cubits But there was not so much cleare ground or plaine pavement and passage betweene them for the staires of the Porch being in number twelve and every step a cubit broad besides the halfe pace or inlarging at every third step caused that these steps lay downe a great way in the Court towards the Altar and took up a good space of these two and twenty cubits Every one of these steps was halfe a cubit high and thereupon the whole rise ariseth to be six cubits from the ground to the landing in the porch so that he that stood in the Porch gate his feet stood even and levell with his feet that stood upon the Circuit of the Altar [b] Tamid per. 7. Upon these steps of the Porch the Priests stood when they came out from burning incense and blessed the people As concerning the space betwixt the Porch and Altar these things are remarkable about it 1. [c] Kelim per. 1. That no man might come upon this space that had any blemish upon him nor any man might come here bare headed the reason of the former restraint is easie to be apprehended because of the holinesse of the place being so near both to the Altar and the Temple and the reason of the latter is because in their greatest devotions they used to cover their head and therefore none might come bare headed into so dovout a place 2. That no man might stand upon this space or stay within it while the Priest was burning incense in the holy place [d] Maym. in Tamid in per. 3. For whilest they burned incense in the Temple every day all the people departed from the Temple so that betweene the Temple and the Altar there was not a man till he that burned incense came forth And so at the time that the High-priest went in with the blood of the sin-offering which was to be sprinkled within all the people withdrew from between the Altar and the Temple till he came forth againe And because they might know the time when to withdraw from this space at the daily incense the Sagan or President of the service called to the Priest that was within the holy place with a loud voice and gave him notice when he should begin with the incense saying to him Offer the intense and as he spake thus the people withdrew The reason of this custome I shall not be curious to looke after but whether the Cerimony did not fitly resemble how far distant all men are from having any share with Christ in his intercession which the offering of the incense resembled be it left to the reader to consider 3. In this space between the Temple and the Altar was the murder committed upon Zacharias the son of Barachias as our Saviour mentioneth Mat. 23 â—5 Now there are various conjectures who this Zachary should be some thinke of Zachary the prophet whose booke of prophecy we have in the old Testament Some suppose it might be John Baptists father and some conceive that Christ speaketh there predictively foretelling that they should slay Zachary the son of Baruâ—h in the Temple the story of which Josephus giveth in lib. 4. de bel cap. 19. But the Talmudists doe help us to understand it of Zacharie the son of Jehoiada who was stoned by the people in this place in the daies of King Joash 2 Chron. 24. Why he is called the son of Barachias and not the son of Jehoiada is not a place here to dispute the Jerusalem Talmud hath this story concerning his slaughter which may give us cause to thinke that our Saviour spake according to the common received opinion and was understood to meane Zachary the son of Jehoiada though for speciall reason he calleth him the son of Barachias [e] Talm. Jerus in Taanith fol. 69. Rab. Jorhanan saith eighty thousand young Priests were slaine for Zacharies blood R. Jodan asked R. Aha where slew they Zacharias In the Court of the women or in the Court of Israel He saith to him not in the Court of Israel nor in the Court of the women but in the Court of the Priests c. And seven transgressions did Israel transgresse that day They slew a Priest a Prophet a Judge shed innocent blood and defiled the Court and the Sabbath which was also the day of expiation And when Nebuzaradan came thither he saw the blood bubling He saith to them what meaneth this They said to him it is the blood of bullocks and rams and lambs which we have offered upon the Altar Presently he brought bullocks and rams and lambs and killed them and as yet the blood bubled or reeked above theirs And when they confessed not he hanged them up They said the Lord is pleased to require his blood at our hands They say to him it is the blood of a Priest and Prophet and Judge who prophecied to us concerning all that thou hast done to us and we stood up against him and slew him Presently he brought eighty thousand young Priests and slew them And still the blood bubled Then he was angry at it and said to it what wouldest thou have that all the people should perish for thee Presently the holy blessed God was filled with compassion and said what is this mâ—n that is but flesh and blood filled with pity towards my children and shall not I be much more of