Olivet and in which side of the square there was only one gate this and all other the gates both in this wall and in the other that incompassed the Courts [a] Mid. per. 2. were twenty Cubits high and ten Cubits broad as the Hebrew writers do constantly reckon In which account they and their Countryman Josephus who wrote in another language do not differ although that [b] Josâ—de Bell. lib. 5 c. 14. his constant measure that he gives of all the gates be 30 Cubits high and 15 Cubits broad but they do in this diversity explaine the thing the better The height of the whole gatehouse of every gate or of the pile where the gate was set was 30 Cubits and so it rose 5 Cubits above the wall but the very entrance of the gate or the doore of it was but 20 Cubits high And so the very bredth of the entrance of the doors of every gate was but 10 Cubits but the cheâ—ks of the gate on either side was 2 Cubits and an halfe and so the bredth of the whole pile was 15 Cubits in all The height of this East gate only came short of the rest 4 Cubits for [c] Maym. in Beth habbekirah per. 6. Glâ—ss in Mid. it rose but but 6 cubits above the entry or light that was passed through whereas the rest did rise ten and so it rose but one cubit above the height of the wall whereas the rest did five and the reason was given immediately before because the Priest that burned the red Cow on Mount Olivet might looke over it upon the Temple for so they conceive that command bound him when he sprinkled her bloud He shall sprinkle of her bloud directly before the Tabernacle of the Congregation seven times Numb 19.4 Observe Christ and his Disciples having gone out of this gate from the Temple now sitting upon Mount Olivet before this gate and looking back on the sumptuous building of the Temple and Christ discoursing concerning their ruine Mat. 24.1 2 3 c. This gate stood not just in the very middest of this Eastern wall as if it had 245 cubits of the wall on either side it but it stood more toward the North because it was to stand directly in the front or over against the porch of the Temple Now the Altar being pitched and fixed so by a divine appointment that the Mountain did not allow an equal space of ground on either side it they were forced to build the Temple so as to stand in its proper parallel with the Altar and to cast the Courts so as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [d] Mid. ubi supr The greatest space of the Mount was on the South the second on the East the third on the North and the least Westward [e] Id. per 1 Upon this East gate was pourtraied and pictured the resemblance of the City Shushan the royall Seat of the Persian Monarchy and the gate it selfe at least some part of it was called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmud saith [f] Kelim per. 17. There were two sorts of Cubits in Shushan the Palace one which exceeded the cubit of Moses half a finger and this was upon the North-east corner and the other which exceeded that halfe a finger more and that was on the South-east corner Now the Glosse explains it thus that Shushan the Palace was a room in the East gate where Shushan was pourtraied And the reason of that picture is given by some to be [g] Aruch in Shushan That Israel might see it and remember their captivity in Shushan by others [h] Râ—mbam in Mid. per. 1. Gloss in Mishnaioth in 8. ibid. Because when they came out of captivity the King of Persia commanded to picture Shushan upon the gates of the house that the fear of that Kingdome might be upon them But here Abraham Zaccuth doth move a just quere The Kingdome of Persia [i] Iuckasin fol. 65. col 2. saith he and Shushan lasted but a little while after the second Temple was built namely about some 34 years and then how came it to passe that that picture continued there all the time of the second Temple But there are some that resolve it thus That the children of the captivity made this pourtraiture that they might remember the wonder of Purim which was done in Sushan Esth 9.26 and this is a good resolution so he This gate is called The Kings Gate 1 Chron 9.18 not for any speciall or ordinary entrance of the King through it for his common coming in was at the cleane opposite quarter namely on the West side but it is so called because King Solomon built it and the rest of the wall that way at an extraordinary paines and charge fetching up the foundation with huge stones from the bottome of the deep valley that lay under of which anon But before we part from this gate let us stand a little in it and take the prospect that is there before us Eastward for the better understanding of some places of Scripture that speake of the places thereabout Mount Olivet faced Jerusalem and the Temple and Sion upon the East winding likewise Northward so as that it faced Sion also something upon the North. Betwixt Jerusalem and it was the valley of Hinnom or Tophet where was the horrid and hideous practice of their irreligious religion of butchering their children in causing them to passe through the fire or burning them to Molech For Solomon had built an high place for Chemosh the abomination of Moab in this hill that was before Jerusalem and for Molech the abomination of the children of Ammon 1 King 11.7 namely on the right hand of the Hill as you looked upon it from Jerusalem 2 King 23.13 In this text of the Kings it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Har hammashchith instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Har hammishchah The Mount of corruption instead of The Mount of Vnction or of Olives the Holy Ghost branding the fact and the place for the fact with so visible and notable a marke of distaste and displeasure at it To so great a contrariety to what he once was when he was himselfe had Solomons idolatrous wives bewitched him that as he had built a sumptuous Temple on Mount Moriah to the true God so they perswade him to build an Idolatrous Temple to their abominations on Mount Olivet in the face of the Temple and affronting it The valley beneath this accursed Idoleum was called The valley of Tophet and the valley of the son or the sons of Hinnom Jer 7.31 32. 19.6 c. The valley of Topbet that is [k] Vid. Buxt Heb. Lex in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Drummes or Tabers from the noise that was made with such kind of instruments to drown the cries and shrieking of the burning children And the valley of the sonnes of Hinnom that is the valley of children of shrieking and
and remarkable then mens [b] Zevachin per. 5. Now these were the sacrifices that were slaine on this North side of the Altar The most holy sacrifices the hullock and goat of the day of Expiation the hullocks and goats that were burnt all sin-offerings whole-burnt-offerings and trespasse-offerings Onely the lambes of the daily sacrifice though they were slaine on the North side of the Altar yet is it like they were not brought into the Court at this gate but at that that joined to Beth Mokadh for in that piece of building the Lamb-room was where they were kept as hath been shewed And so we have one reason why these two gates bare the name of Corban The upper was so called because the daily sacrifice or Corban was brought through it and the lower because other sacrifices were brought through that But there was something more in the name besides As there were severall treasure chests in the Temple which have been named and severall treasuries in the gate-houses of the mountaine of the Temple and in the chambers that joyned to the Temple it selfe of vessells vestments tithes firstfruits c. So on this side of the Court was the treasurie of the poll money for the poore and for the repaire of the Temple which more especially was called Corban The word as at the first and most properly it signified an offering and so is it frequently used in Deviticus and that is the sense that we have newly parted with so in the Jewes common language it came also to signifie the Treasurie of the Temple as Mat. 27.6 The Priests tooke the money and said it is not lawfull to cast it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Corban And so Josephus saith that Pilate occasioned a tumult among the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [c] Jos de bell lib. 2. cap. 14. By consuming the sacred treasurie which was called Corban upon making an Aquaeduct And so the treatise Middoth reckoning the guards that were in the Temple nameth [d] Mid. per. 1. one at the chamber of Corban one at the chamber of the Vaile and one behind the Mercy seat From which last passage laid to this consideration that we are about namely that there were two gates on the North side of the Court which were called Corban there is some ground and probability to place the Corban or chiefest treasury of cash or money there where we doe It appeareth by the distribution of the guards in the tradition cited that the guard at the chamber over against the Vaile and at the chamber of Corban were on the severall sides of the Court or else there were no proportion or conformity in their stations All the seven gates of the Court were guarded two with Priests and five with Levites all the foure Corners of the Court were also guarded and there was besides saith the tradition a guard at the chamber of the Vaile and another at the chamber of Corban and another behinde the Mercy seat that is one on the one side of the Court over against the body of the Temple and another on the other side and another just behind which was called the guard behinde the Mercy seate Now where can we so properly looke for the chamber Corban as between those two gates that both bare that name And the matter here seemeth somewhat nearly parallel to the case that we observed about the gates and house of Asuppim upon the West quarter of the mountaine of the house for as there was a piece of building that ran between two gates which it selfe was called the house of Asuppim and gave occasion to the gates on either end of it to be called the gates of Asuppim so here was a piece of building that ran between two gates which it selfe was called Corban and gave occasion to the gates on either end it to be called the gates of Corban likewise To come downe therefore from the gate of Beth Mokadh towards the East there was first a piece of building joyned to that gate which was a treasurie and was called Corban and then was there a roome where the Levites kept their guard and joyning to that there was another treasurie or Corban and joyning to the East end of that a gate called by the same name Corban but called also the gate of the women Now to distinguish these treasuries whether the one of them was the treasury for the halfe Shekel poll-money and the other for money and vessels offered for the use and repaire of the house or whether one of them was the treasurie for the Temple and the other for the poore which distinction we observed before it is but in vaine to inquire after since it is not possible to resolve when we have done all we can onely this I suppose may not unpertinently be observed that the treasuries wherein they put money whether chambers or chests were those that most properly were called Corban rather then the treasuries where they laid up other things And according to the severall places where these chambers and these chests stood the place was called the Treasurie and the House of the Treasurie And here let us looke after a place of Scripture which speaketh something in relation to the treasurie and may not unproperly be taken into consideration before we part with this subject The place is in 2 King 12.9 2 Chron. 24.8 about the treasure or collection chest that was made by Jehoiada for the gathering of money for the repaire of the Temple which had been decaied and defaced in the daies of Athaliah And because there appeareth a visible contrariety betweene the two texts that handle that matter it may not be amisse to lay them together and then to see how they may be reconciled 2 King 12.9 Jehoiada the Priest tooke a chest and bored a hole in the lid of it and set it beside the Altar on the right side as one cometh into the house of the Lord. 2 Chron. 24.8 And at the Kings commandement they made a chest and set it without at the gate of the house of the Lord. Ver. 13. Howbeit there were not made for the house of the Lord Bowles of silver Snuffers Basins Trumpets any vessels of gold or vessels of silver of the money that was brought into the house of the Lord. Ver. 14. And when they had finished they brought the rest of the money before the King and Jehoiada whereof were made vessels for the house of the Lord even vessels to minister with and to offer withall even vessels of gold and silver c. To heale the contrariety that seemeth to be in these texts the one saying the chest was set beside Altar and the other that it was set without the gate the one that there were no vessels made of the money that was offered and the other that there were vessels made it is to be observed that though the chest might be the same yet the stories concerning it and concerning
roaring from the wofull cries of those poore children frying in the fire This was probably that which is called the valley of the carkasses or the dead bodies Jer. 31.40 of which name the Chaldee Paraphrast in that place hath given this reason Because the dead bodies of the Camp of thâ— Assyrians fell there and to which Josephus also giveth testimony when he relateth that a place was called [l] Jos de Bell. lib. 6. c. 26. 31. The Assyrian Camp And here may we give a check a little to the peremptorinesse of Rabbi Solomon upon the Text of Jeremy lest he grow too proud who glosseth the fortieth verse thus [m] R. Sol. in Ier. 31.40 The valley of dead bodies is the valley where the carkasses of the Camp of Senacherib fell and the valley of the Ashes is the place whither they carried the ashes forth which was without Jerusalem These places they shall bring within the City even within the walls And this Prophesie is to be accomplished in the last redemption in despight of the Hereticks for it was not accomplished under the second Temple By Hereticks hee virulently meaneth Christians who deny any other Messias yet to come and that there shall be any more an earthly Jerusalem For he would construe those words of the Prophet strictly according to the letter as if there should be a time when these valleys should be walled within Hierusalem really and indeed whereas the Prophet in mentioning of those most defiled and polluted places to be taken into the City meaneth only the bringing in of the Heathens who had been polluted with all manner defilement of Idolatry and other abominations into the spirituall Ierusalem which is above or the Church And yet if we would follow him even in his literall construction we might shew out of his owne Authors the Talmudists how Bethphage the Towne that stood even in these places mentioned by the Prophet though it stood out of the walls of Jerusalem yet by their owne confession is it reckoned as a member or part of Jerusalem and so was that prophecy literally fulfilled by their owne chorography at the coming of our Messias But here is not a place for such disputes This was the prospect that you had before you on the right hand as you stood in the East gate of the Mountaine of the Temple namely a part of Mount Olivet divided from the City Jerusalem by the valley of Tophet by the valley of Ashes on the side of the valley neere Ierusalem stood the Towne Bethphage and on the hil on the further side of the valley over against it stood Bethany renowned for the raising of Lazarus from the dead there and for our Saviours frequent resort thither and ascension thence Directly before you was the place upon Mount Olivet where they used to burne the red Cow into purifying ashes when they had occasion to do such a work and [u] Maym. in Parah per. 3. in Shekalim 〈◊〉 4. thither went a double arched Causey of the same manner of arching that we have mentioned under the Temple Courts and for the same caution namely for security against graves by which the Priest that went about that imployment might have been defiled and so the work â—ard Upon your left hand as you stood ran Mount Olivet stil and the valley betwixt you and it and all along on the East point and on the North side of Sion was called the valley of Kidren of famous memory and mention in Scripture 2 Sam 15.23 2 Kings 23.6 Iohn 18.1 c. At the foot of the hill beyond this valley you might see Gethsemany or the place of the oile Presses whither they brought the Olives they had gathered upon Mount Olivet to be pressed and the oil got out And there it was whither our Saviour went after his last Supper and where he was apprehended having supped that night as it is most likely in Sion or the City of David CHAP. IV. Of the two South Gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gates of Huldah AS the East quarter of the enclosing wall did face Mount Olivet so did the South quarter face Ierusalem the City it selfe For take we the whole City either built upon seven Hils [a] Ielammed fâ—l 52. as Tanâ—huma asserts it or upon three Acra Moriah and Sion as it is commonly described or adde Bezetha and Ophila if you will the situation of it will be found thus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [b] Tosaph ad Kelim That the Mountaine of the Temple will be found lying Northward of Ierusalem and Sion Northward of the Mountaine of the Temple And thus do the Jewes in their antiquities generally seat it and that not without sufficient warrant of the Scripture For how can those words of the Psalmist Beautifull for situation the joy of the whole earth is Mount Sion on the sides of the North Psal 48.2 be more properly and plainly interpreted then as Aben Ezra doth interpret them [c] Aben. Ezr. in Psal 46. Sion on the North side of Ierusalem And those words of Ezekiel He set me upon a Mountaine by which was the frame of a City towards the South Ezek 40.2 who can give them a sense more genuine and proper then Kimchi hath done when he saith [d] Kimch in Ezek 4.2 The Mountaine is the Mountaine of the Temple and this City is Ierusalem on the South On this side therefore that faced Ierusalem or that looked South there were two Gates that were called [e] Talm. in Mid. per. 1. The Gates of Huldah and they were so placed as that they were in an equall distance from the two Angles of the Wall East and West and of the same distance one from another And so is Iosephus to be understood when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [f] Ioseph Antiq lib. 15. c. 14. The fourth part of the Wall was towards the South and it had gates in the middle that is the gates were so set as that there was an equall space betwixt gate and gate and betwixt either gate and the corners of the wall From whence these gates did take their name to be called The gates of Huldah is hard to determine whether from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huldah which signifieth a Weesell of which creature [g] Vid. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrewes write many Stories or [h] Const Lemper in Mid. pag. 12. from the Syrian word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which translateth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To creep into 2 Tim. 3.6 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This or hither is common ground or [i] Vid. R. Sol. in 2 Kings 22. from the Prophetesse Huldah who was of so great esteeme in her time among the Jewes as that they say [k] Avoth R. Na. han per. 34. there was never any buried within Jerusalem either man or woman unlesse of the house of David but onely shee or from
signification of the word Parbar which differs but one letter from it and that very neere and of an easie change which betokeneth Suburbs both in the Hebrew Text 2 Kings 23.11 and in the Chaldee tongue as [b] Kimch iâ— 2 Kings 23. David Kimchi averreth there And here Josephus his words which we produced a little before may be taken up againe and out of all together we may observe the situation of the Gate in mention He saith that of the foure Gates upon this Western quarter one led towards the Kings Palace that is Shallecheth that we have viewed already and the two next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Suburbs These Suburbs that he meaneth were indeed that part of the City which in Scripture is called Millo which was the valley at the West end of Mount Moriah in which Jerusalem and Sion met and saluted each other replenished with buildings by David and Solomon in their times 2 Sam. 5.9 1 Kings 11.27 and taken in as part and Suburbs of Sion and so owned alwayes in after times And to this purpose is the expression of Josephus in his words that we have in hand observable when he saith that two of these Westerne gates were into the Suburbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other into the other City that is into Ierusalem which he maketh as another City from the Suburbs of which he spake Take the word Parbar therefore in either of the significations that have been mentioned either for an outer place or for the Suburbs this Gate that we have in survey might very properly be called by that name because it was a passage from the Temple into Millo which was an outer place and the Suburbs of Sion distinguished and parted from Sion by a wall yet a member of it and belonging to it Now whereas the other gate that stood next to this that we are about toward the South did lead also into the Suburbs as well as this as is apparent from Iosephus yet is it not called by the same name Parbar the reason of this may be given because it bare a name pecullar and proper sutable to that singular use to which it was designed or to that place where it was set rather then sutable to that place whither it gave passage And here because we are in mention of the Suburbs it may not be amisse to looke a little upon that text that speaketh of the Suburbs and out of which we have taken that signification of the word Parbar namely 2 Kings 23.11 It is said there that Josiah tooke away the Horses that the Kings of Judah had given to the Sunne at the entring in of the House of the Lord by the Chamber of Nathan melâ—â—h the Chamberlaine which was in the Suburbs Whether these Horses were given to the Sunne to be sacrificed to it or to ride on to meet and salute the Sun-rising as the Jewes suppose we shall not trouble our selves to enquire into it is the place that we have to looke after at this time rather then the thing These Stables of such Horses and it is like the Kings common Stables were in the same place are said to be in the Suburbs and at the entring in of the House of the Lord and we cannot better allot the place then that whereupon wee are namely that they stood here in Millo before this gate Parbar or thereabout and from thence there was a way to bring the Horses up to the Kings house when the Kings would use either those horses that they had dedicated to the Sun for their irreligious use or their other Horses for their common use As they went out of Millo to rise up into Sion they passed through a gate which was in the wall that parted betweene Millo and Sion which wall and gate was but a little below the Causey that went up to the gate Shallecheth and this helpeth to understand that passage about Athaliahs death 2 Kings 11.11 They layd bands on her and she went by the way by which the Horses came into the Kings house and there she was slaine That is they got her out of the Mountaine of the Temple brought her downe by the gate Shallecheth and the Causey and when she came neare the horse gate through which the horses went up out of the Stables in Millo to the Kings house there they slew her There was a Horse gate indeed in the maine wall of the City on the Fast part of it Neb. 3.28 Jer. 31.39 but that was distinct from this which was peculiar for the Kings horses and therefore a distinctive character is set upon this namely that it was the Horse gate towards the Kings house 2 Chron. 13.15 It should be rendred towards the Kings house rather then by the Kings house for neither of these gates either that on the East which was a gate of the City nor this on the West which was a gate into Millo were neare the Kings house but a good distance off See the LXX there SECT 3. The two Gates and House of Asuppim IN the story of the designing of the Porters to their severall places and charges in 1 Chron. 26.15 17. it is said thus To Obed Edem Southward and to his sonnes the House of Asuppim Eastward were sixe Levites Northward foure a day Southward foure a day and toward Asuppim two and two Now there are two things that have justly moved divers learned men to conceive that Asuppim doth betoken the treasuries of the Temple or the places where the offered and dedicate things were referved and laid up The one is the signification of the word it selfe for it betokeneth gatherings or collections and the other is because Obed Edom whose sonnes are said here to be at Asuppim as at their charge is said in 2 Chron 25.24 to have had the keeping of the treasury For there it is recorded that Joash the King of Israel tooke all the gold and silver and Vessels that were found in the house of God with Obed Edom. Now if this be granted that Asuppim did betoken and mean the treasuries yet are we still to seeke where Asuppim was and indeed there is not a more difficult matter in all the survey of the Temple and of the buildings and affaires belonging to it then to determine aright and clearely concerning the Porters treasuries and treasures and all their charges there is so much variety of expressions about these in Scripture and so little explanation and resolution of this matter in other writers we shall do the best we can for their discovery as we come to the view of the severall places that refer to any such thing The word Asuppim is used againe in speech concerning the Porters Neh 12.25 where fix men there named are said to be Porters keeping the ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Asuppim of the Gates Aben Ezra and Kimchi say it is but the same with Sippim the thresholds and so it is rendred
out as to resemble the waving of the sea as the â— almud speaks but there was no crossing border as it may be called till the wall came to this height Above this imbroidered border was 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A ledge or gutter to take off the raine and to carry it cleer from dropping upon the wall below 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [n] Maym. ubi sup The height of two cubits was prepared for the droppings to come in there for so doth sense and necessity cause the word to be interpreted though Baal Aruch tell us that there be some that give it another construction when we have observed the two next particulars above this wee shall understand what this was the better 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The timber or place for the laying on of the roofe a cubit 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The roofe it selfe a cubit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of some difficult construction It seemeth to be derived [o] Aruch in voce as R. Nathan giveth intimation from that word Neh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath rendred They fortified [p] R. Sol. Ah. Ezr. in Neh. 3.8 and R. Solomon They raised with earth And there Aben Ezra speaks of this very word that we have in hand and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and the word we have before us are both of the same sense and so the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used againe Neb. 4.2 And he telleth us withall that there are some that do render that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 23.5 according to this construction If thou see the Asse of him that hateth thee lying under his burden Thou shalt surely raise him with him But as for our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be found in scripture but used by the Talmudick writers we must have recourse to the Talmud for the meaning of it And there as Aruch pointeth us to the places we find it spoken of and handled in the Treatise Baba Mezia and Baba Bathra In the former Tract are these words [q] Baba Mezia per. 10. Is a house and a chamber over it in two mens pussession and the chamber over goes to decay if the Owner of the house below will not help to repair it let him that owes the chamber goe and dwell below till he do repaire R. Jose saith the Owner of the lower roome is to lay on the roofe-timber and the Owner of the upper roome the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the other Tract are these words [r] Baba bathra per. 2. A man shall not set up a furnace or oven within a house unlesse there be the space of sour cubits over it namely for feare the flame should catch in the roofe or floore above And if he do 〈◊〉 up a surnace in an upper roome it is necessary that there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of three fingers thick under it And the reason is also given for fear of danger of fire Now the Gemara upon the former place in explanation of the word and Aruch in explanation of the Gemara say that it was a crustednesse made of divers materialls as reeds challâ—â— stones and such like plaistering which it seemeth by the former place cited was laid on the top of the house in stead of leads to keep out wet and by the latter to be made under their furnaces in upper roomes to prevent fire burning downward And the determination of R. Iose that the dweller below should lay on the rooofe and the dweller above the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to result to nothing else but this that the one should lay on the timber of the roofe and the other a cover of plaister to be laid on the roof upon reeds of such materialls tempered together as should keep out the rain from dropping through And so do I understand the word in our worke that we are viewing that this was a thick well wrought plaister of materialls to compact that being once grown hard was as a stone and this was as leads on the roof to keep out wet the use of sheets of lead being either unknowne to them or lead being scarce and not to be had And thus are we come up to the lower leads for so let me call them as being an expression best knowne among us And here let us take in a passage of Josephus Hee speaking of the measures of the Temple and of the stones of which it was built saith that they were 25 cubits long 8 cubits high and 12 broad [s] An. lib. 15. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was made after the fashion of the royall cloister lower on either side and highest in the middle so that it was to be seen many furlongs off c. Now the Cloister royall was so built as was observed before that three walkes running along together roofed over and born upon pillars the roofe of the middle was raised far higher then the two of eithensi dit And so wee are by Josephus to understand accordingly of the Temple It was indeed of a 100 cubits high but not so as rising in an equall square from the bottome to the top but rising square fifty one cubits as hath been proportioned out The main foundation 6 cubits high the wall plaine about it 40 cubits a carved border above that one cubit the place for casting of the raines two cubits above that the floore laying on one cubit thick and the plaister cover one cubit thick but then the rise of the building grew narrower for from thence it was carryed up so towards the middle as that there were left leads as one may call them on the North and South sides all along from the East unto the West A familiar example of this for the better understanding of it we have in the building of exceeding many of our Churches the pile riseth of a like breadth to the lower leads and then it riseth only in the middle to the height or roofe of the Church And so was it with the Temple Goe either to East or West end and stand in the middle and looke up and it was 100 cubits but goe any whit like toward the right or left hand and it was but half so high for there were the lower leads Leads I cannot but call them for that language is best understood amongst us though they were not covered with lead a covering not so well known in those times as now but with a plaister or parget of a cubit thick and so strongly wrought and tempered as that it differed not from the hardnesse of stone We must not forget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we passed over even now but must looke back upon it a little before we leave these leads or this first rising that we are now upon For the passing away of the rains that