used the sacred Leaves do not inform us The Figure of the Candlestick here presented is according to Learned Montanus his Conjecture upon the Mosaical Description We have varied in the Foot onely taking our pattern from the Figure of that Candlestick which the Roman Emperour brought from Jerusalem in triumph the fashion whereof in some good measure pourtrayed on Stone is as I remember yet remaining or very lately at Rome and drawn forth to the life by Villalpundus in that noble Book of his concerning Ezechiel's Temple Besides all this for the services of the Golden Altar the Tables and the Candlesticks there were many excellent Vessels of pure Gold made by Solomon which were appointed by his Father as an 100 Basons of Gold Bowls Ceâ—sers Cups Flowers Lamps for the Candlesticks Snuffers Spoons Tongs and all of pure Gold besides some Basons of Silver as may appear to them that will examine these ensuing places 1 King 7.49 50. 1 Chron. 28.13.17 and 2 Chron. 4.8 20 21 22. The two Pillars standing in the Porch of the Temple 1 King 7.15 Jer. 52.21 1 King 7.19 NExt in view come the two famous Pillars which stood in the Porch of the Temple and were for Matter Brass for Form Cylinders for Height 18 Cubits a piece for Compass twelve Cubits for Diameter about four Cubits which is conceived to be the meaning of that expression That they were four Cubits in the Porch that is the Chapiters were four Cubits Diameter and so the Brass Cylinder under them taking up so much ground-room in the Porch But some there be who would have the meaning to be this that the Lilly-Work which hung over the Pillars was four Cubits deep round about the Chapiters Indeed the Chapiters seem to be of an Oval Form for their Diameter in their middle was four Cubits and their Height five if we compare the 1 King 7.1.6 with the 19. ver For having declared the measures of the Pillars ver 15. He proceeds to describe the Measures Ornaments of the Chapiters tels us v. 16. that the height of each was five Cubits and then mentioning some of their Ornaments goes on to tell us that the top of the Pillars where they were placed was of Lilly-Work and that the Chapiters thus situated on the top of the Pillars which had a compass of Lilly-Work at their upper edge were four Cubits that is in their middle Dimetient Line and so were about twelve Cubits round like unto the Pillar beneath So that we may read and point the 19th verse thus And the Chapiters which were on the head of the Pillars of Lilly-work were in the Porch four Cubits that is did comprehend in the Line measuring their Belly as much as would take up four Cubits on the Floor of the Porch So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opus Lilli is by apposition to be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput Columnarum and the other words Four Cubits in the Porch are to delineate the quantity of these Chapiters that stood on the Lilly-wrought head of the Pillars The Accounts for this Construction may be two-fold First because this Verse aimes not at the mention of the Lilly-work on the Pillars for if it did then were it superfluous to mention it again as a particular work by it self v. 22. Wherefore it seems that this verse aims rather at the Description of the Chapiters set upon that Lilly-work which are the principal things and so more nicely described the Lilly work being but an Ornament But Secondly if the hole of the Chapiter resting on the Pillar with this Lilly-work sustaining it were as large as the Pillar it self as is affirmed by some to let in the top of the Pillar and that this Lilly-work on the top of the Pillar in a circling Border stood out four Cubits in the Porch at the bottome of the Chapiter fastned to the top of the Pillar then will there arise twelve Cubits Diameter that is four of the Pillar and four on each side of this Lilly-work and so the pillars will be shut out of the Porch which was but ten Cubits broad 1 King 6.3 On the top of the Pillars then were two Chapiters of five Cubits higher then the Pillars with Nets of Checker-work and each Pillar had seven Wreaths of Chain-work with two Rowes of Pomegranates in each Row 2 Chr. 4.12 1 King 7.16 1 Kin. 7.41 Jer. 52.23 2 Chr. 4.13 2 Chr. 3.16 1 Kin. 7.42 2 Chr. 3.15 one hundred but ninety six onely could be seen by those that stood upon the Pavement of the Porch So that there were on both Chapiters four hundred goodly Pomegranates in all which were put upon Chains in two Rows Both Pillars joyned together in their measure were but thirty five Cubits high that is twice eighteen bating one Cubit because each Chapiter did sink half a Cubit within the Socket of the Cylinder for their fastning So that each Pillar with its Chapiter was twenty two Cubits and ½ high The Pillars seventeen and ½ and the Chapiter five Whereas 't is said each Chapiter was but three Cubits high 2 Kin. 25.17 Dr. Lightfoot pag. 61. c. it 's to be understood of the stately Embroidery and Ornaments of Net-Work Chains and Pomegranates which were at the beginning of the third Cubit Thus being fitted and prepared they were placed within the Porch the Pillar on the right side that is the South was called Jachin being the future Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilire He shall establish noting the fixedness of this pillar upon its Foundation 1 King 6.21 and that on the left hand or on the North side was called Boaz in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7.21 2 King 25.13 Rev. 3.12 being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong or potent from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strengthen or fortifie Denoting the strength and firmitude of that stately piece of Brass These famous Pillars though never so strong were broken in pieces and conveyed to the City of Babylon but Saints that are Spiritual Pillars in the House of God shall go no more out of that Heavenly Temple The Altar of Brass Of the Vessels in the Priest's Court. THe most useful of all the Spectacles in this Court and which fell under daily imployment was the famous Altar of Brass 2 Chro. 4.1 2 Chro. 8.12 Joel 2.17 1 Chr. 28.17 2. Chr. 4.11 1 King 7.45 Exod. 20.25 Deut. 27.5 Exod. 20.26 which was twenty Cubits long twenty broad and ten in height It s Situation was before the Porch that is full East of it whereon the Sacrifices were offered to God The place of it is confirmed by that passage of the Priest's weeping between the Porch and the Altar As to the Sacrifices we read of many Instruments that were made for them as Flesh-hooks of Gold also Pots Shovels and Basons of bright Brass Two things I would
Mensuris and by learned Mr. Greaves at the end of his Roman Foot which is this that from the externall measure of some cubed Vessell of the Hebrews we may find the quantity of the Cubit and consequently of the Bath and thereby at length prove that this Vessell was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or like a cone cut off in the midst But this I leave to another disquisition Besides as to Villalpandus it seems that according to his own hypothesis of a hemisphaericall figure he commits a grosse paralogism in multiplying half the circumference 30 Semicubits 10 Semicubits 300 The Area of Semicubits 15 Cubits 5 Cubits 75 Area thirty by half the Diameter ten to find the Area And then the Area so found he multiplies by the third part of the Diameter all which he performs by semi-cubits which I shall manifest onely as to the Area at present For if multiplication be made by semi-cubits then the Area will prove to be 300 semi-cubits and consequently 150 Cubits whereas if you work it by entire Cubits there issues but 75 Cubits of the Area of the great circle whose circumference is 30 and Diameter ten 1 Kin. 7.23 as this Brazen Sea is described to be which is only laid down in round numbers not according to exact geometrical proportion But to leave this at present 1 Kin. 7.26 The capacity of this Vessel in one place is set out at two thousand Baths 2 Chron. 4.5 in another at three thousand Which is thus solved by some learned men that the ordinary filling was onely with two thousand Baths but if you would fill it up to the very brim it would then contain three thousand which solution the Hebrew phrase in the Chronicles seems to import clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortificans Batos ter mille continebat If you strengthen or fill up its measure it contained 3 thousand Baths Indeed Villalpandus labours to untye the difficulty by a double Bath the one being in proportion sesquialtera to the other Some think to untiddle it by dry and liquid measures which might easily be refuted in a proper place the whole discourse we shall at present referr unto the Treatise of the Hebrew Measures The Quantities of this brazen Vessell in Scripture are as followes 1 Kin. 7.23 1 Kin. 7.26 its Diameter ten Cubits its Semidiameter five Cubits its Circumference thirty its Crassitude a hand-breadth Now it 's known that the circumference of a Circle is more then triple to the Diameter by such a proportion as is greater then 10 â—1 and lesse then 7 1 of the same As you may read in Archimedes his acute Tract called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Together with Rivaltus his Comment set forth at Paris 1615 in folio pag. 139. But the neerest rationall proportion between them is as 7 to 22 and accordingly if 10 be the Diameter as here in this brazen sea then the Circumference will prove to be thirty one Cubits and 3 7 which will again exceedingly disturb the exactnes of Villalpandus his Cubit who though he do grant the Scripture not to speak geometrically in this point yet to raise the fabrick of his Cubit he proceeds by these round and vulgar numbers to the stating of his Cubit for Temple Measures which being built on such an unsound Basis can give little hope of satisfaction to any curious enquirer But to proceed 1 Kin. 7.26 The Brim was wrought like the Brim of a cup with flowers of Lillies Under the Brim of this Vessell there were brazen knops about ten in a Cubit compassing the Sea round about 1 Kin. 7.24 2 Chro. 4.3 2 Chro. 4.4 in the similitude of Oxen these were cast together with the Vessell for its beauty and ornament It stood upon 12 brazen Oxen three whereof with their faces together toward the East beheld the glorious Sun when he gilded the Temple with his orient beams the rest mean while with their lowd bellowings flaming out of their brazen lungs made an ecchoing thunder to leap about the Pavements Walls and marble Porches awakening the carefull Priests and hastning them to the morning services As to the situation of this famous Sea It was set sayes our English translation on the right side of the House Eastward over against the South 1 Kin. 7.39 2 Chr. 4.10 or as it is described in the Chronicles On the right side of the East end over against the South where we rendring the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against have given occasion to some to place it on the North side of the Priests Court towards the North-East corner whereas 't is cleare out of many Authors that the Hebrews tooke the right hand for the South and therefore it is that the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the right hand and the South Psal 89.12 The North and South thou hast created them 't is in the Hebrew The North and the right hand i. e. The South So 1 Sam. 23.19 and 2 Sam. 24. â—5 Besides there is a clear place that may decide this point in hand in the Prophecy of Ezechiel where the Prophet saies Ezek. 47.1 the Waters came down from the right side of the House at the South side of the Altar So in Ezekiel 16.46 Samaria being North is said to be on the left and Sodom Southerly is said to be on the right hand of Jerusalem Josephus also makes sure work speaking of the placeing the ten Lavers and this Sea Antiq. lib. 8. cap. 2. p. 271. G. in Solomon's dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He placed five Lavers on the left side of the Temple But this i. e. the left side was toward the North wind and as many on the right hand Southward looking towards the East Ribera joyns with us in this account saying The South Wall is called the right side as Bede Chap. 8. and others have noted because he that looks towards the East hath the South on his right hand the North on his left Wherefore the 70. in this place have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Translation ad meridiem Those that please may read Buxtorf Pagnine Mercer Schindler in Pentaglott majori Avenarius and other Learned Lexicographers in the word Jamin who all agree that the right side among the Jews is to be interpreted by the South Seeing also that Mimmul the word in the Text is frequently used for coram 1 Kin. 7.39 versus I hope it will be accounted no immodesty if we with the general consent of the most Learned in the Hebrew Tongue declaring the right side both in Scripture and Jewish Authors to be the South I say if we translate that place thus on the right side of the house Eastward towards the South and so accordingly place it in the South-East corner of the Court of the Priests 2 Chr. 4.6 The
the Commandments To this purpose the learned (o) Lib. 1. §. 4. cap. 7. part 2. p. 187. Essenius in his disputations against Crellius the Socinian hath a good Criticism upon this word comparing it with other of the same termination and observs that such words do hold forth the effect and consequent signe of that action which the Verbs do signify from whence they flow as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note the Reward of Victory Some also do denote the place of the action so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of Hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of Sacrifice or the Altar So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and among the rest this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is used of the Cover of the Ark and may also be taken for the declaration of God's propitious good Will to Mankind through Christ who was signified by that Cover As for the Crown of Gold round about the Ark it might denote the royalty of God's Majesty in his Kingly power over the Church It s having Rings and Bars to be carryed up and down from place to place might signify That the Commandments of God were to be declared by the Priests and Levites to the People who were to bear it up and down upon their shoulder These Rings were not taken away from it though in the Temple to denote That if they broke his Commandments the Symbole and Token of his presence should be carried away from them On the Golden Mercy-seat stood two Cherubims of one beaten work with it and on the ground were placed two more as is declared above in the Description The form and shape of the Cherubims a thing not fully declared before let me obtain leave to speak a little here to it In the Temple described by Ezekiel we read that the Cherubims which were placed on the insides of it between the Palm-Trees had two faces (p) Ezek. 41.19 The face of a man was toward the Palm-Tree on the one side and the face of a young Lion toward the Palm-Tree on the other side Whereby we learn that the Cherubims in the Temple were of that form which was represented to him in a Vision in the first Chapter with four faces two whereof are here expressed the other are supposed to be swallowed up on the inside of the Walls and we are to conceive them to have been the face of an * Eze. 1.10 Oxe and an Eagle on the other sides Ver. 5. The shape and lineaments of their bodies were like to men but differing in four things their heads feet and in that they had Wings and were full of Eyes Ver. 4. The Vision we read came out of the North and so the first and principall face of that Cherub of the four that stood in a square looked Southward on Ezekiel and was the face of a Man on the right side the face of a Lion on the left side the face of an Oxe and behind the face of an Eagle Herein as to the denomination of the right and left sides of the Cherubim we are to conceive of it as derived from man who if he look to the South as one of these in the Vision his right hand is toward the West his left to the East Now then seeing the principal face is the humane as derived from the most noble of the four Creatures and whereas we read that the Cherubims on the Mercy-Seat did look down upon it let us conceive it to be meant of their humane face That Cherub then that stood on the North end of the Propitiatory with its man's face looking down upon it had its Lions or right-side face Westward its Oxe-face Eastward or down the Sanctuary to the Court of the Priests its Eagle's face Southward The other Cherub annexed to the Propiâ—iatory on the South-side had its Lion's face East toward the Sanctuary its Oxe's face West its Eagle's North and its Man's face South and downward on the Covering of the Ark. The two Cherubims which stood upon the ground and were of Solomon's making looked with their faces toward the Sanctuary Eastward as was spoken to suprà pag. 61 which If we apprehend as 't is most probable to be meant of their humane faces then did their right side or leonine face look Southward their face like an Oxe on the left side Northward and the Eagle-face Westward But as to these appearances it 's probable that they were not faces carved upon four sides of one head but as it is observed by (q) Temple in Christ's time p. 245. Dr. Lightfoot speaking larger of this matter they had four distinct heads arising from the Neck as the words of the eleventh Verse seem clearly to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus rendred by Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et facies eorum alae eorum disjunctae desuper Both their faces and their wings were disjoyned upward So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used generally to sever Judg. 4.11 and to divide Gen. 10.5 Their wings were six as the Prophet (r) Isa 6.1 2. Esay numbers them in respect to the Seraphims the same with these for it was a Temple-Vision with two he covered his face with two he covered his feet and with two he did fly The like we read in the (Å¿) Rev. 4.8 Revelation of St. John of the four Beasts that were about the Throne It 's true it cannot be inferr'd directly from the Vision of Ezekiel in the first Chapter that the Temple-Cherubims were of the same form with his there described But a very probable conjecture may be thence raised upon this account that as he describes there the Firmament like Crystal and very terrible which was over the heads of the Cherubims * Ver. 22. and upon that Firmament a Throne of Saphire and in the Throne the appearance or likenesse of a Man From his Loyns upward the appearance was of fire of the colour of Amber and downward as bright flames (t) Ver. 27. cap. 8.2 and round about the Glory was like the Rainbow This was no other then the Throne and Seat of God's Majesty as he was pleased in a Vision to represent it to the Prophet So had the Lord his Seat and Throne upon the Wings of the Cherubims over the Ark. But whereas there is mention made of (u) cap. 1. ver 16. cap. 10.9 four wheels of the colour of Beryl within the four living Creatures For so (x) Cornel. A-lapide in Ezec. c. 1. p. 16. edit Paris 1622. A-Lapide most properly placeth them For the Prophet having fully viewed and described the Cherubims seems to spy as it were beneath between their legs upon the Earth these wheels ver 15. as fitted to sustain the Chariot of the visionary Glory Besides (y) cap. 10. ver 6. ver 11. the fire was within the wheels which were within the Cherubims as the vulgar Latine translates it and so the
it seemes to have been an Instrument with ten strings On a Nebel with ten strings will I sing saies David yea it is called a ten-stringed Instrument by apposition distinctly from a Harp Psal 33.2 92.3 1 Ch. 15.21 3 Harps 3 Others are mentioned to have plaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Harps on Sheminith to excell This Harp or Kinnor one of the ancient Fathers resembles to the Greek letter Λ being an Instrument of wood whose strings ran along from the Basis of the Triangle and from one of the sides also Gen. 4.21 to the other much like those of Wales or Ireland which we call Harps at this day That they were plaid upon with the band is implied by the story of Jubal before the flood Pro. 30.28 when he is called the Father of all that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handle the Harp which word is expresly joyned with the actions of the hands metaphorically ascribed to the Spider by Solomon Wherefore it pleases Avenarius well to derive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transmutation of ν into θ. It seems this Instrument whatever the form were was composed but with eight strings in David's time For it is termed in this place of the Chronicles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super octochordis on the Kinnoroth Hasheminith on Sheminith as we translate it that is on Harps being eight stringed I know there be several who upon the citation of Josephus do conceive Antiq. l. 7. c. 10. p. 243. A. mihi that the Kinnors had ten Strings and were touched with a Plectrum or Bow and that the Nablia had twelve Strings and were plaid on with hands It is not for me to endeavour to put Josephus his words out of Tune in this his Lesson which others have learned from him by my scraping any longer upon these Instruments though sometimes the Ear of a stander-by may tolerably air the Lesson which is plaid as well as the Musician himself I do not suspect Josephus his Skill in Musick yet finding the strings of his Historical Harp crackt in many places and in some things dissonant to himself I am afraid his Copy is corrupt in this place upon the probabilities out of the Hebrew Texts before mentioned and confirmed by some Learned Authors as it is in many other places which might be evidenced at large But I shall herein submit my self to the Doctors in that Science and put a pause or stop to this particular and leaving our singing Levites in their Harmonious Consort let 's observe how the rest of the Levites Priests and Porters stood in their several Stations and Watches hearkning wondring at and praising their great Skill in that Coelestial and Spherical Mystery The Instruments which they used were some of them made of Firre 2 Sam. 6.5 1 King 10.12 others of Algum-Trees Of which Wood we have treated more largely in another place of this Temple-History The Times wherein this melodious Service was performed were in the Morning and Evening and generally in the time of sacrificing noting how acceptable their Sacrifices were to God and also that our prayers must be mixt with praises That it was done in time of Sacrifice appears by the Relation of the Work of Dedication in Solomon's days 2 Chron. 7.3 6. For when as Solomon offered the Levites waited with their Instruments of Musick and the time is expresly declared when they saw the fire come down from Heaven then they worshipped and praised the Lord saying For He is good for His Mercy endureth for ever Which Verse was the same that the Priests answered to by their Trumpets and the Levites arrayed in White Linnen 2 Chron. 5.12 13. having Cymbals Psalteries and Harps did sing unto most melodiously The place where they stood officiating in this Musical Employment was at the East-end of the Altar To which purpose 't is observable Ver. 13. that some of the Psalms are called Songs of Degrees upon the account of that place where they were sung and plaid to which some do think to be upon the 15 steps arising out of the great Court into the Priests Court at the Eastern Gate thereof But now as to the ancient Hebrew Songs we may even hang up our Harps upon the Willows not being able to tune them aright in a Land so strange and in an Age so remote from that of the flourishing state of the people of Israel in the Holy Country Onely give us leave to remember Zion while we do account their Antique yet no doubt excellent Songs as to the Metrical Composition among the Deperdita or things-lost as to our knowledge Although a Learned man Dr. Gomarus by name in his Lyra Davidis hath endeavoured in some measure to revive the knowledge of their Meters comparing David's Psalms with the Poems of Pindar and other Lyricks yet we must confess that what hath been yet spoken as to the composing part or fitting of their Songs to Instruments makes no more melody in the Ears of these latter Ages of the World then dumb Musick But as to their several Officers and Courses for this Solemn and excellent Service the Scripture hath left upon Record these following Intimations In the first place we read that they had three prime Officers Asaph Heman and Jeduthun for whom many of David's Psalms were penned probably for this end that they might skilfully fit them to the various Notes of their Vocal and Instrumental Musick and therefore are styled and directed some to the chief Musician some to the Sons of Korah some to Jeduthun and the like The Sons of these principal Musicians with their Brethren and near Kinsmen 1 Chron. 25.6 7. were disposed in a most exact and harmonious method containing 24 Courses in all of men that were cunning and well instructed in the Songs of the Lord. Each Course had 12 chief men and all the 24 Courses made up 288. and the whole number of all that belonged to the Song 1 Chron. 23.5 under the chief Masters of all the Courses set in order by David were 4000 2 Chron. 25.8 9. The 24 Courses had each their chief Officer and 11 more with him according to this Order by Lot Ward against Ward 1 Joseph the Son of Asaph 1 Chron. 25.2 9. 2 Gedaliah Son of Jeduthun v. 3 9. 3 Zaccur of Asaph v. 2 10. 4 Izri or Zeri of Jeduthun v. 3 11. 5 Nethaniah of Asaph v. 2 12. 6 Bukkiah of Heman v. 4 13. 7 Jesharelah or Asarelah of Asaph v. 2 14. 8 Jeshajah of Jeduthun v. 3 15. 9 Mattaniah of Heman v. 4 16. 10 Shimei v. 17. He was the Son of Jeduthun For though his name be omitted v. 3. where mention is made of Jeduthun's Sons yet that very verse tels us there were six of his Sons So that though but five Names are there recited yet his name is to be supplyed