stood for both the gates were dayly opened but hee hath so charactered them for the higher magnifying of that glory which he saith was now entred into the Temple And whereas indeed the King in his worshipping did go within the Court or within the gate and there worship and there fit downe in the time of Divine Service hee hath brought in the Prince but to the posts of the gate and there standing whilest his Sacrifice was offering By his description every one that came up to this gate must either enter at the North gate or South gate of the Court of the women because the East gate was shut chap. 44.1 and hereupon is that injunction that when the people of the land come before the Lord in the Solemn Feasts hee that entereth in by the way of the North-gate to worship must go out by the way of the South gate and hee that entreth by the way of the South gate must goe forth by the way of the North gate he must not return by the way of the gate whereby he came in Ch. 46.9 Whereas in the common accesse to the Temple as it stood either before or after the captivity the East gate of the Court of the women was constantly open and their most ordinary coming in was at that gate so they went up through the Court of the women to the gate of Nicanor yea and oftentimes within it into the Court Yet did they imitate and follow this prescript of the Prophet under the second Temple in not returning and going out at the same gate at which they had come in The Talmudists have this Tradition about this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [e] Mid. per. 2. All that come to the Temple according to the custome of the place come in at the right hand and fetch a compasse and go out at the left which meaneth not as the Glossaries do explaine it that a man was always to goe out at the gate opposite to that gate at which he camein but that he may not go out at the same gate at which he came in but at some other as came hee in at the East gate hee must not goe out at the East gate againe but at the North or South Onely they give exception in two sorts of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom particular occurrences had befallen for they went about still to the left hand What is the matter with thee that thou goest that way Because I am a mourner Now hee that dwelleth in this house comfort thee Or because I am an excommunicate Now he that dwelleth in this house put into thy heart that thou mayest hearken to the words of thy fellowes and they may receive thee So that the common and ordinary way of coming into the Temple to worship was to come in at the East gate of the Court of the women and up to the gate of Nicanor and there to worship and so back again and out at the North or South doore of that Court The Pharisee in the parable went up to this gate as farre as hee could goe because hee would put his seeming devotion to the farthest but the poor Publican stood a far off Luk. 18.13 Even the King himself though hee came in on the West quarter of the mountain of the house yet came hee down hither to goe into the Court of the women and so up through the East gate of the Court to his seate which was before that gate The stationary men of whom wee have spoken in due place they went within the gate into the Court of Israel and so did other Israelites at the solemn festivials when there were abundance of Sacrifices especially at the Passeover and hee that brought a single Sacrifice went into the Court at one of the North gates of it of which wee shall speak when its course comes but ordinarily a man that came into the Temple to pray or to worship and brought not a Sacrifice hee worshipped before the gate of Nicanor which faced the gate of the Temple and so returned CHAP. XXI Of the Gates and Buildings in the Court wall on the East and South sides AND now are we come within the Court where having very many things to survey and take notice of let us first begin with viewing the gates and buildings that were in the wall which did inclose it and first of all let us observe the East quarter of the wall in which the gate of Nicanor was which wee have newly surveyed and at which wee entred There was never a gate but this in all this East quarter nor were there any buildings in the wall in this quarter but only two which stood on either side of the gate one and neer to the gate on your right hand and on your left as you entred in [a] Mid. per. 1. That on your right hand was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chamber of Phineh as the wardrobe man of whom there is mention in the Treatise Shekalim among the chiefe Officers in the Temple These are the chief Officers in the Sanctuary [b] Talm. in Shekali per. 5. saith the Talmud there Jochanan the sonne of Phinehas over the Seales Ahijah over the Drinke-offerings Mathia the sonne of Samuel over the Lots Pethahiah over the Birds for Sacrifice this Pethahiah was Mordecai c. Phinehas over the Wardrobe c. Now the glosse upon that place saith that these men named were the eminentest and worthiest men that ever were in these severall Offices and that they were not all in one but in severall generations Bartenora conceiveth that the Office of this Phinebas was [c] Barteniu Mid. to array the Priests when they were to goe into serve and to disarray them again when they had done and to keep their cloathes Which wee are not to understand of his helping them on and off with their vestments every day when they went to and came from the service for they put them on and off themselves but he provided vestments for them at their first entring into the service and when they were old he tooke them into his custody againe and provided new [d] Maym. in Kele Mikd. per. 7. Now this provision was at the publick charge hee only took care for it and the garments being overworn they were returned again for the Publick use for we have observed elsewhere that they were ravell'd into wick-yerne for the Lampes and for the great lights at the feast of Tabernacles at the Rejoycing for the powring out of water On the left hand of the gate was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chamber of the Pastry man for so let us call him a man that took care for the providing and preparing of the High-Priests dayly Meat-offering which in the Talmud language is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Menochoth fol. 96. The two cakes of the High-Priest of which wee have spoken in due place and this his dayly offering was
at which they washed but that in after-times [c] Ioma per. 3. Ben Kattin made 12 spouts or cocks to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Mishneh recordeth in the Treatise Joma It calleth the cocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paps [d] Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because saith Aruch they were as the paps of a woman and water ran out of them at which they washed their hands and so Rabbi Solomon charactering the Laver saith [e] R. Sol. ubi supra It was like a great Cauldren and it had paps or cocks that voided water out of their mouths Now the Gemara of the Babylon Talmud upon the Mishneh cited disputing the case why Ben Kattin should make 12 spouts to it they resolve it thus That the Tradition was that he made so many that the 12 Priests his brethren which had to do with the dayly sacrifice might wash themselves at it all together we observe in its due place that there were so many Priests imployed about the offering up of the dayly sacrifice some for one part of the service and some for another Therefore this Ben Kattin being a Priest himselfe did so provide that these many Priests that were to be imployed together might also stand and wash together and by this that so many might wash together at the severall cocks of it it appeareth to be a vessell of great reception and capacity 3. There is frequent mention among the Talmudicks of an appurtenance to the Laver which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before we can english will cost some inquiry The Mishneh even now cited recordeth that as Ben Kattin made the cocks for the Laver so also that he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mukene to the Laver that the water of it might not be uncleane by standing all night And so in the Treatise Tamid [f] Tamid per. 1. Sect. 4. where it is discoursing of the Priest that should cleanse the Altar going to wash his hands and feet at the Laver it saith That his fellowes heard the sound of the wood which Ben Kattin made the Mukene for the Laver The Gemara upon the former place disputes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [g] Joma fol. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the Mukene Robba saith it is a wheele And so saith Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [h] Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of Mukene is a wheele Now in what place and to what use this wheel was is now all the question [i] Gloss in Mishnaioth in Tamid vid. Maym. in Biath Mikd. per. 5. some say it was to let downe the Laver into the Wel to fill it with water or to let it lie in the Well all night and so there is speech in the Treatise Zevachin of [k] Zevach. per. 2. fol. 18. drawing and fetching up the Laver out of the molten sea which Solomon made for it was let downe into that all night lest the water of it should be polluted by standing all night in it But when we observe the greatnesse of this Laver that we are speaking of under the second Temple at which as hath been related 12 men might stand round and wash together and when we consider that there was no Well neere to the place where the Laver stood by divers paces it will appeare a thing unimaginable that one Priest should let downe the Laver into the Well and fetch it up againe full of water for the Treatise Tamid makes the dealing with the Mukene of the Laver be it what it will to be but one Priests worke I do not remember that I have read of what matter the Laver of the second Temple was made whether of brasse or stone Conduit-like for to hold it of wood is very unsuitable to the exceeding great statelinesse of the Temple in other things yet were it of wood it would have been a very hard taske for any one man to manage it in that manner as they doe a bucket in a Well be the Engine of Ben Kattins making never so active and cunningly contrived [l] Maym. ubi supr and therefore Maimonides leaves it as a thing of doubtfulnesse about letting it downe into the Well for saith he they let it downe into a gathering of waters or into the Wel and on the morrow drew it up or they filled it every day in the morning Therefore by the Mukene of the Laver I see not what else can be understood then some contrivall either found out or at least the cost of it discharged by Ben Kattin the Priest whereby water was drawne up and forced by the wheel in the Wel-roome in some singular conveyance to fill the Laver when there was occasion Not that the Laver was stirred out of its place or needed any such removall but as it is knowne by common experience water by the working of a wheele was carried in pipes into it at pleasure So that whereas the standing of the water in it all night did make that water uselesse and unlawfull for that end that the water of the Laver was to serve unto it either was evacuated over night when the worke of the day was done or if it stood all night it was let out in the morning by the Priest that was to do the first worke of the day namely who was to cleanse the burnt-offering Altar of its ashes and he had no more to do to fill the Laver againe but only to goe into the wel-roome and there to draw at the wheel a while and that brought up water by conveyances into it So that now to give an English translation to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mukene we may very well call it the Engine of the Laver and so doth [m] Aruch ubi supr Rabbi Nathan give us some incouragement to do when he tels us that it is a Greek word and I suppose he means the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machina an Engine 4. There was never to be so little water in the Laver but that it might be sufficient to wash four Priests a rowe and the reason of this Tradition Baal Turim would derive from this [n] Baal hatturim in Exod. 30. because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for this washing Exod. 30.18 is observed by the Masoreth to be used in all four times But a reason something more rationall is given by others and that is this [o] Maym. ubi supr Because it is said And Aaron and his sons shal wash thereat now these were four Aaron Eleazer Ithamar and Phinehas 5. Their manner of washing at the Laver was thus [p] Id. ibid. R. Sol. in Ex. 30. He laid his right hand upon his right foot and his left hand upon his left foot and the cock or spout running upon them he thus stood stooping and washed hands and feet together And he that went about the service with unwashen hands and feet
every Cherub bad two faces so that the face of a man was towards the Palme tree on the one side and the face of a young lion was towards the Palme tree on the other side Their other two faces were to be conceived obscured in the wall as if they were looking into it But it may not passe unobserved that these two faces of a man and a lion were not the cherubs opposite faces that is that before and that behinde but they were his face before and his face on the right side and hence I have one reason to conjecture that they had foure heads as well as foure faces because it will otherwise be very harsh to imagine how his fore-face and right side-face should be set to looke before and behinde Now these two faces of a Man and a Lion were the faces that the Cherub that stood upon the right hand of the Arke as it stood facing the people looked upon the Arke and the people withall his humane face toward the Arke his Lions towards the people And we shall observe afterward how those whom the Cherubins represented had in office to looke mutually towards God and his people and were Mediators between them The Prophet in chap. 10. vers 14. reckoning the four faces of these Cherubins againe begins with the face of a bullock first which was a left hand face and instead of the face of a bullocke he cals it the face of a Cherub was not the face of a Lion or Eagle the face of a Cherub as well as the face of a Bullocke It seemeth strange therefore that he should call the Bullocks face the face of a Cherub rather then any other But the reason seemeth to be taken from this consideration The High-priest when he went into the most holy place up to the Arke the Cherub that stood by the Arke upon his right hand whither he was more ready to looke then on his left stood facing him with the face of a Bullocke Now the Prophet in this place is speaking of Gods glory flitting from the Temple where it dwelt especially on the Arke between the Cherubins and as if he looked at that right hand Cherub which was now flitting from his station and removing so he nameth that face that looked upon him and he calleth the face of a bullocke the face of a Cherub because that was the face of the Cherub that was most looked on and observed by him that went into the most holy place Verse 11. Thus were their facesâ— and their wings were parted upward Though their wings joined one to another at the setting on yet they opened and parted upward as also do the wings of other flying fowls who though they grow neere together at the rootes yet they spread and part wider and wider toward the points And the like in some parity may be conceived concerning the parting of their faces that they grew upon one root as if were but parted upward into so many heads and so the construction of the verse seemeth to carry it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Particle in the beginning of the verse is not ordinary and requireth observation It may very well be rendred Bvth their faces and their wings were parted upward Two wings of every one were joyned one to another and two covered their bodies c. The description of the living creatures in Esay 6. and the parallel to them and these in Rev. 4. must help us to interpret this eleventh verse about their wings The Apocalyptick cals them living Creatures and numbreth them foure and nameth their four faces punctually as this Prophet doth but reckoneth their wings to be six apeâ—ce Rev. 4.8 Esay nameth indeed the living Creatures that he saw by another name then either John or Ezekiel do yet he meaneth the very same both for number and forme for he saw the very same glory of God that these describe that is Gods glory at the Temple as the very first verse of that chapter doth explaine it And in this sense is the word His glory to be understood Job 12.41 Hee saw foure living Creatures with four faces and in all things like to these described here as to their forme and proportion and he saith every one of them had six wings Esay 6.2 The Prophet Ezekiel saith no lesse as to that matter although he speak it not so very plainly out for laying verse 11. and verse 23. together we shall finde the account of their wings to be to this purpose and the same number They had wings that were parted above these were the two wherewithall they flew And they had other two which joined one to another over their heads these are parallel to those wherewithall Esay saith they covered their faces and they had two wherewithall they covered their bodies those are they that he saith covered their feet Thus is the eleventh verse to be understood which the 24 speaketh parallel to and something explaineth It is said there that under the firmament which was over their heads their wings were straight one towards another and they had two wings which covered on this side and two wings which covered on that side and the meaning thereof is this that they alwayes carryed two of their wings straight upright joining together over their heads and when they stood still they covered their bodies with four wings two on back and belly and two on either side Whereas it is said in verse 24. that when they stood they let downe their wings it is to be understood onely of those two wings wherewithall they flew for they had every one of them two wings that they never let downe and they were those wherewithall they covered their faces and they had two other which they never lift up and they were those wherewithall they covered their back and belly or secret parts before and behinde For that expression of Esay They covered their feet meaneth they covered their secret parts for in that sense is feet sometime taken in Scripture as The baire of the feet Esay 7.20 And thus are we to reconcile those two verses in this first chapter of Ezekiel which seem to be dissonant the one whereof namely verse 11. saith that with two of their wings they covered their bodies and the other which is verse 23. speakes of four that covered their bodies which mean distinctly thus that two of their wings continually covered their secret parts before and behinde and they never lifted them up and when they stood still they let downe their wings wherewith they flew and with them covered their sides And so it appeareth that their two flying wings grew out at their shoulders and the wings wherewith they covered their faces grew out at their breast and backe and those grew out below them that covered their secret parts Verse 12. And they went every one before his face whithersoever their minde was to goe c. Went they backward forward side-way any way they had every
of it holy and half of it common that is halfe of it stood within the Court and half of it within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel and it had a door into either place [f] Maym. in beth habbech per. 5. And in that half of it that stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel did the great councell or Sanhedrin sit of seventy one Judges Now a speciall reason why they sate on that side of the house which was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel was because it was not lawfull for any man whosoever to sit within the verge of the Court unlesse it were the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [g] Vid. R. Sol. Kimch in 1 Kings 12 Midr. Tillin in Psal 1. ab initio there is no man may sit in the Court unlesse it be out of the Kings of the house of David In the other part of this building which stood within the Court the Priests used to cast lots dayly for the distribution of the Service amongst them of which we have spoken largely elsewhere Wee cannot come so neer the great Sanhedrin as to survey the room in which they sate but that we must take some notice of them before wee goe and looke a little into their constitution sitting power and story They will not take it well if we passe by them and take no notice of them at all [h] Talm. in Sanhedr per. 1. The number of the Judges in this high Court was seventy and one answering to Moses and the seventy Elders chosen by him when God in the Wildernesse did first ordaine this great Iudicatory Numb 11. They were to bee indifferently chosen of Priests Levites and Israelites the New Testament often expresseth the distinction by chief Priests Scribes and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if Priests and Levites fitly qualified were not to be found i Maym. in Sanbed per. 1. if all the Councell were men of other Tribes it was good and lawfull [k] Id. ibid. â—er 2. Their qualifications must be that they must bee Religious and learned both in Arts and Languages must have some skill in Physick Arithmetick Astronomy Astrology yea to know what belonged to Magick Sorcery and Idolatry that so they might know to judge of them They were to be without maim or blemish of body men of years but not extreame old because commonly such are of too much severity and they must be Fathers of children that they might be acquainted with tendernesse and compassion Their manner of sitting was thus The eminentest among them for worth and wisdome they appointed to be the chief in the Councell and him they called the Nasi or President and him they took to represent Moses Then the next eminent they chose to be his second and him they called Abh beth Din. The Father of the Councell or Vice-President Hee sate upon the right hand of the Nasi compare the Phrase of sitting on the right hand of power Matth. 26.64 and then the whole Sanhedrin sate on the one hand and on the other in a semicircle On the right hand before them and on the left there were two clarks of the Councell one registred the acquitting votes and Testimonies and the other the casting compare Matth. 25.33 [l] Id. ibid. per. 3. The proper and constant time of their sitting was from the end of the morning Service to the beginning of the Evening Service and so their sitting and the Divine Service did not clash one with another yet sometime did occasions that came before them prolong their session even untill night and then they might determine the matter that they had been debating on by day but they might not begin a new businesse by night They violated their own custom and tradition in judging of Christ by night It was in their power and cognisance to judge all persons and all matters yet inferior matters they medled not withall but referred them to inferiour Courts in somuch that they Judged a whole tribe a prophet the High-priest nay the King himself if there were occasion [m] Id. in If the High-priest did any thing that deserved whipping they whipped him saith Maimony and restored him to his dignity againe [n] Id in Sanhedr per. 2 And although they admitted not the King of the house of David to be a member of the Sanhedrin saith the same author yet did the Kings judge the people and the Sanhedrin judged them if there were occasion They had these two traditions cleane contrary one to another and yet both of force and took place in their severall seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King judgeth and they judge him And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King judgeth not and they judge not him [o] Sanh per. 2. in Gemar The former was in vigour till King Jannai was convented before them and then because partiality could not be prevented they enacted the latter [p] Ibid. per. 7. Of capitall penalties in which kind of matters they especially judged they had foure sorts stoning burning slaying with the sword and strangling In reference to which the Targum on Ruth hath this glosse in the first chapter ver 16. [q] Targ. in Ruth 1.16 Naomi said unto her we are commanded to keepe Sabbaths and Holy dayes so that we may not walke above 2000. cubits Ruth saith whithersoever thou goest I will goe Naomi saith we are commanded not to lodge together with the heathen Ruth saith where thou lodgest I will lodge Naomi saith we are commanded to keep the six hundred and thirteene commandements Ruth saith what thy people observe I will observe as if they were my people Naomi saith we are commanded not to worship strange gods Ruth saith Thy God shall be my God Naomi saith we have foure judiciall deaths for offenders stoning with stones burning with fire killing with the sword and hanging on the tree Ruth saith as thou diest I will die [r] Sanhed ubi supr 1. Those whom they burned they used thus They set them up to the knees in a dunghill and two with a towell about his neck pulled and strained him till he opened his mouth wide and then they powred in scalding lead which ran downe into his bowels 2. These that were strangled they also set up to the knees in a dunghill and two with a to well stifled and strangled him the one pulling at the one end and the other at the other till he died 3. Those whom they slew with the sword they did it by beheading them 4. [s] Ibid. per. 6. Whom they stoned they stoned naked first one of the witnesses threw him or pusht him that he might dash his loines against a stone if that killed him there was no more adoe if it did not the other witnesse tooke a great stone and dashed it on his brest as he lay on his backe if that killed him there was an end if not all the people flang stones at him
wearing and he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated by the vestments as we have observed in another place The manner of his anointing whiles that was used is described by the Talmudists to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [d] Ibid. after the forme of a Greek Chi They anointed the Kings say they after the forme of a crowne but the Priests after the forme of a Chi. what means after the forme of a Chi [e] Talm. in Kerithuth per. 1. R. Menasses the son of Gada saith after the forme of a Greek Chi. But what meaneth this [f] R. Sol. in Lev. 8. R. Solomon saith it was first powred on his head and then put between his eyebrowes and drawne this way and that way with the finger of him that put it there which others expresse thus [g] Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one powred the oile upon his head and it ran downe this way and that way like two pearling droppings upon his beard as Ps 133.2 The oile and anointing wherewith the Priests and the vessels of the Lords house were sanctified did denote the Word and the Spirit of God whereby he sanctifieth the vessels of his election even persons of his choice to his service and acceptance Oile and anointing doe signifie the Word as well as the Spirit And in that sense should I interpret the anointing in 1 Ioh. 2.20.27 Ye have an unction that is the word from the holy One and ye know all things by it And the anointing that is the word which ye have received of him abideth in you and ye are not to seeke for teaching from any man for the same word hath taught you abundantly of all things c. CHAP. XXXVIII The Embleme of the Divine Glory at Temple Ezek. 1. Esay 6. Rev. 4. c. Explained THe Prophet Ezekiel saw the visionary Glory that he hath described chap. 1. and chap. 10. foure times over 1 At the River Chebar among the captives of his owne captivity chap. 1.1 that is that captivity which was carryed away with Jechoniah for then was he himselfe captived 2 In a plaine among the captives of the other captivity that is Jehoiakims Dan. 1. who dwelt indeed upon the coasts of the same River but at some distance from the other chap. 3.15 20 23. 3 In the Temple chap. 8.4 And 4 at the renewed Temple againe chap. 43.2 3. The vision and glory that he saw was thus Ezek. 1. vers 4. Behold a whirle-winde out of the North c. Out of the North appeared a stormy cloud with fire wrapped in it which flamed into a brightnesse all about and in the middle of all was as a glowing fire For out of the North namely from Babel was a storme to rise and fire to come that was to destroy both City and Temple and that should cause the glory of the Lord which dwelt there to come out thence as out of burning as this glory that he saw which represented that came out of this fire Verse 5. Foure living creatures and this was their appearance they had the likenesse of a man That is in stature and proportion of body thighs and legs they had the likenesse and erect shape of a man only their head and feet and some particulars els were different of which he giveth account in the following verses Verse 6. But every one had four faces c. I render the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because the Particle bearing it it being so translated giveth the clearer and the readier sense They had the likenesse of a man But every one had four faces And in verse 7. The same particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being translated exegetically For doth also cleare the sense Their feet were straight feet for the sole of their feet was as the sole of a calfes feet And they sparkled c. that is their feet sparkled like burnished brasse for the brightnesse of their bodies is described at verse 13. Verse 8. And the hands of a man were under their wings on their four sides so had they four their faces and their wings That is they had their faces and their wings on their four sides namely a wing on their breast and a face that way a wing on the backe and a face that way and a wing on either shoulder and faces likewise and under their wings every way was a mans hand and arme Verse 9. Their wings were joining one to another This is explained at vers 11. They turned not about when they went they went every one straight before his face Which way soever they were to goe they needed not to turne their bodies to set their face that way as men and other creatures do who when they are to goe this way or that way they turne their bodies till their faces stand the way they are to goe but these did not nor needed they to doe so for goe which way they would they had a face that led them that way Verse 10. As for the likenesse of their faces c. Every one had the face of a Man before and the face of an Eagle behinde the face of a Lion towards the right hand and the face of a Bullock towards the left It is not much important to dispute whether they had foure heads as well as faces or only one head faced on every side I should rather hold for the former and could give some reasons that sway me to that opinion but I shall not insist upon them here Some there have been that have conceived that the quarters of their faces are named in reference to their standing towards Ezekiel as that the face towards Ezekiel was a mans the face which was upon Ezekiels right hand which was the left hand of the Cherub was a Lions the face on Ezekiels left hand which was the Cherubs right the face of a Bullock and the face of an Eagle behinde but they that have been of that opinion have not observed that the foure living creatures stood not in a straight line all facing Ezekiel but in a square posture as shall be shewed by and by These living Creatures are called Cherubins by this Prophet very often chap. 10. and by that name laid to this description he teacheth us how to conceive of the forme of the Cherubins that we read of so oft in Scripture as the Cherubins upon the Mercy seat and the Cherubins that overshadowed the Arke in Solomons Temple and the Cherubins wrought in the Tabernacle Curtaines and carved upon the Temple wals c. namely of this four-fold feature or having so many faces saving that in the imbroidery of the Curtaines and sculpture upon the wals only two of the four faces could be made to appeare And so it is evident in Ezek. 41.19 where he saith there were Cherubins and Palm trees carved upon the walls so that a Palm tree was between a Cherub and a Cherub and
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
battlement round about Finally the whole fabrick was so gallant and sumptuous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is incredible saith my Author to those that never saw it and an amazement to those that did 4. Had one stood at the top of the highest Leads at either end and looked downe there was so steep a trench or valley under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to looke downe it would make one giddy and he could hardly see to the bottome and Josephus proclaimeth this fabricke to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the godliest workes under the Sunne Now though this gallant Southside Cloister did and that very deservedly beare the name of The Cloister Royall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet is not this the same with that which in the Scripture is called Solomons Porch of which there is mention John 10.23 Acts 3.11 for that as the same Josephus giveth us intimation was upon the East side of this square that we have in hand and not upon the South his words are these [f] Id. ib. lib. 20. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People perswaded the King Agrippa the second to repaire the East Porch or Cloister Now this Cloister was in the outmost space of the Temple standing over an exceeding deep valley raised upon a Wall of 400 cubits which was made of square white stones of 20 cubits long and 6 cubits high apeece the worke of King Solomon who first built the Temple His meaning about the foundation of this East wall and cloister he tels elsewhere to this purpose [g] De Bell. lib. 5. c. 14. that Solomon to finde roome enough this way was put to fill and bring up a part of the deep trench with such great stones and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and upon this strong foundation so brought up from the bottome of the valley he built this porch or Cloister that we have in mention Now when the Temple was destroyed by the Babylonian and all the buildings ruined yet this great and wonderfull foundation that Solomon had brought up so high as to equall the floore of the Mount was not ruined or pulled downe but continued still and in after-times the Porch or Cloister of that Easterne quarter was built upon the same foundation of Solomons and from that it tooke and bare the name still of Solomons Porch and the East gate here upon the same occasion was called the Kings gate as was said before And now to take a Prospect of this space and wall and buildings and Cloisters that we have spoken of at one view By many steps or at the least by a great rising you were to come up to any of the gates that have been mentioned let the East gate or the gate of Shushan be conceived for our entrance [h] Ezek. 40.6 The Gate-house or threshold was 12 cubits over 6 without the doores and 6 within being got within you saw the great square within most stately double cloistered round about on every side but onely on the South where the cloister was trebble on the West side were 4 gates on the South two on the North one and one on the East where you came in and at all these gates more or lesse buildings [i] Mid. per. 1.1 In five of these gates namely in the East gate Shushan the two South gates Huldah the North gate Tedi and the West Shallecheth was a guard kept of the Levites by night for the safety and honour of the Temple and so there was in every corner of this great square within These gallant and sumptuous walkes thus round about the whole compasse were for the people to stand walke or sit under in heat or raine or according as they had a mind or occasion And so it is said that our Saviour walked here John 10.23 the Apostles James and John stood here and the people about them Acts 3.11 And there were benches set by the walls round about for people to sit downe when they thought good And therefore D. Kimchi [k] Kimch in 2 Kings 11.14 interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bench on which men sit And R. Nathan [l] Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he saith is benches on which men set downe their wares and on which they sit themselves CHAP. IX Tabernae Shops The great Sanhedrin sitting thereabout THere is very frequent mention in the Talmuds and Talmudicall writers of a place in the Mountaine of the House which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhanoth or Hhanijoth which the learned in these Antiquities doe commonly render by the Latine word Tabernae which though in that language it be a proper expression of the Hebrew word yet cannot we so properly in English render it Tavernes because that in our usuall acceptation that word is taken for houses where wine only is sold whereas these were shops where wine oile salt meal and such like things were sold which were in constant use for Sacrifices and offerings in the Temple And Rabbi Nathan relateth that [a] Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were Clerks of that Market appointed to looke to the weights and measures of these Shops and to see the Shop-keepers did not sell too deare But the most famous thing concerning these Tabernae that the Jewes speak of is that the great Sanhedrin sate here having removed hither from the roome Gazith the place of their common sitting The story hereof is dispersedly mentioned in the Talmud in severall places particularly it is thus at large in the Gemara of the Treatise Rosh hashanah per. 4. [b] Tal. in Rosh hashan fol 31. Rabbi Iohanan saith The divine glory had ten flittings 1 From the Mercy seat to one of the Cherubs 2 From that Cherub to the other 3 From the Cherub to the threshold 4 From the threshold to the Court. 5 From the Court to the Altar side 6 From theâ—â— to the Altâ—r top 7 From thence to the outmost wall 8 From that wall to the City 9 From the City to Mount Olivet 10 From Mount Olivet to the wildernesse and from the Wildernesse it went up So also the great Sanhedrin had ten flittings From the Chamber Gazith to Hhanoth the Tabernae or place of the Shops From Hhanoth to Jerusalem From Jerusalem to Jabueh From Jabueh to Osha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Osha to Shepharaam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Shepharaam to Beth Shaaraim From Beth Shaaraim to Tsipperis in Galilee From Tsipperis to Tiberias Now whereas there are but eight removes here mentioned yet they speake of ten it is to be understood as the Glosse gives us notice that from two of these places they removed forward and backward and forward againe as from Jabueh to Oshah from Osha back to Jabueh and from Jabueh to Osha a second time [c] Gloss ibid. Rab. Simeon Their first comming to Jabueh was in the dayes of Rabban Johanan ben
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
occasion and that occasion was threefold namely either to lay his hand upon the beast that he offered or to kill him or to wave some part of him and then his coming into the Court either of Israel or of the Priests or both was ordinarily at the North or South side of the Court according as his offering was to be slaine on the North or South side of the Altar as we have observed before [e] Maim in Beth habbechirah per. 6. The Court of the people was levell with the floore of the East gate or the gate Nicanor but the floore of the Court of the Priests was two cubits and an halfe higher and the rifing thus Imagine you came up from the gate of Nicanor or rather imagine the Levites coming up from it with their musicall instruments in their hands which we observed before they laid up in roomes just under the Court of Israel but the doores of those roomes opening into the Court of the women when they were risen the many steps into the gate of Nicanor and were come thorough it they had on either hand a faire passage into the cloister or Court of the people such another as he hath that cometh upon the Royall Exchange either out of Cornhill or Bartlemew-lane he may step into the cloister walk on whether hand he will they walked upon even ground till they came over the breadth of the Court of the people or to the pillars which were on the further side of that Court which bare up the cloister and distinguished the Court of the people and the Court of the Priests one from another Then was there a rising of two cubits and an halfe but stepped up thus [f] Id. ibid. Mid. per. 2. Sect. 6. First there was a step of a cubit high and then three steps of halfe a cubit high a piece thus it was as you went directly up from the gate of Nicanor forwards But if you would turne on either hand there were the desks or standings of the Levites where they stood to sing and to make their musick made with steps as even as that middle rising just now mentioned first a rising of a oubit height and that ran along at that height all along before the railes and pillars that parted twixt the Court of the Priests and Court of people and then were there three steps up of halfe a cubit high a piece and on the highest step stood the Levites with their instruments and their song their feet even with the floore of the Court of the Priests and a desk before them Elias Levita it seemes observed not this rising both into the Court in the Levites station when he saith [g] Elias in Tishbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan which was the name of their desks and which the learned render Suggestus or Pulpitum was nothing else but a bench or fourme whereon they stood for their feet stood even with the floore of the Court and were not raised above it at all His words are these I wonder at this Targum on Psalme 134. Lift up your hands O ye Priests upon the holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bench on which the Levites stood when they sung and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ducan in the Arabick but in the Dutch and vulgar Banea In this construction of it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bench and owning it for an Arabick word he followeth [b] Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aruch verbatim but I confesse I doe not very well understand the cause of his wonder especially considering what he saith before the words cited namely this We call the place where the Priests lifted up their hands when they blessed the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan and so is the Targum Lift up your hands O ye Priests on the holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at this I wonder Now if he wonder that the Targum hath brought in the Priest blessing the people from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desk or Pulpit in that Psalme he might have found the like in other places For the Chaldee of Jonathan upon the law doth thus render the 23 verse of the sixth of Numbers [i] Targ. Jonath in legem in Num. 6. Speak to Aaron and his sonnes saying Thus shall ye blesse the children of Israel spreading their hands upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukana and they shall speake to them in this manner where the Hebrew glosse in the margin interprets it [k] Glossa marg ibid. by spreading their hands in the place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukana and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The benched place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan And so the large Chaldee Paraphrase upon the Canticles glosseth the seventh verse of the third chapter Behold his bed which is Solomons threescore valiant men are about it thus [l] Targ. in Cant. 3. when Solomon the King of Israel built the house of the Sanctuary of the Lord in Jerusalem the Lord said by his word How beautifull is this house of the Sanctuary which is built to me by King Solomon the sonne of David and how beautifull are the Priests when they spread forth their hands and stand upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan and blesse the People the House of Israel by the threescore wonders that were delivered to Moses their master But it seemes his wonder is at this that the Jewes so generally and the Chaldee Paraphrase particularly should hold that the Priests when they blessed the people stood upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan whereas the Dukan or these Deskes were for the Levites and not for the Priests And if I did conceive that they meant these very deskes of the Levites when they say the Priests stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ducan and blessed the people I should wonder with him also but I suppose they meant some other deskes appropriate to the Priests for this purpose or the place of the priests standing when they blessed the people and as by a name best knowne they call it Dukan The words of the Talmud in description of these deskes where the Levites stood to sing and to make their musicke are these [m] Mid. per. 2. Fahbi Eliezer the sonne of Jacob saith there was a rising viz. out of the Court of the people into the Court of the Priests and it was a cubit high and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ducan was set above it and in that there were three steps of halfe a cubit high a piece So that the Court of the Priests is found to be higher then the Court of Israel by two cubits and an halfe So that it appeares indeed that the Levites stood upon raised steps in their deskes but it is plain withall that the highest step was no higher then the
worke of which the booke of Kings calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and the Jewes interpret Ovals but the booke of Chronicles calleth them Oxen not in their full proportion but the heads onely and the rest in an ovall in stead of the body and it is conceived by some that out of these heads or out of some of them the water issued forth they being made as cocks or conveyances for that purpose The supply of water to these huge vessels and that so abundantly that they were not onely alwaies full but continually ran out and yet were full still was from the well Etam of which we have spoken before And the Jerusalem Talmud in the treatise Joma speaking particularly of this molten Sea and how it was for the Priests to bath their bodies in against they came to the service it proposeth this question [d] Talm. Jerus in Ioma per. 3. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maym. in Beth Mikd. per. 5. But is it not a vessell Yes but Rabbi Jehoshua the sonne of Levi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pipe of water commeth into it out of the well Etam The meaning of the dispute is this It was not lawfull to bath for purification in a vessell but in a gathering of waters upon the ground and how then might the Priests bath in the molten Sea which was a vessell To this Rabbi Ioshua giveth this satisfaction that the Sea was as it were a spring of water for water ran into it continually out of the well Etam and accordingly water ran continually out of it SECT IV. Basins Chargers Dishes c. King Ptolemies and Queene Helens tables IT is not to be imagined that either the numbers or the names or the severall fashions or the severall uses of all the vessels in the Sanctuary should be given it is ods there were but a very few Priests though they waited there that were able to give a precise distinct account about these things therefore our going about to speak of them it is rather because we would not say nothing then from any hope or possibility we have to give an estimate or description of them any whit neare unto the full Their number was so great that they were reckoned to 5400 in Ezr. 1.11 and ninety and three are averred by the [a] Tamid per. 3. Talmud to be used every day about the daily sacrifice and in the treatise Ioma it appeareth that [b] Ioma per. 3. there were speciall vessels for the service of the day of expiation that King Monobazes made golden handles to them so other peculiar services had their peculiar vessels in so much that partly because of the multitude of imploiments of vessels at some certaine times and partly because of the change of vessels at speciall times the number could not but be very great nor is it to be supposed certaine the piety of one or other still offering one vessell or other in devotion The severall fashions and cizes of them are rather to be guessed at then determined and the uses to which they were put must helpe us better towards such a conjecture then either their names doe or any description we can finde of them 1. There were basins in which the blood was taken when the beast for the Sacrifice was slaine as Exod. 24.6 and these the Jerusalem Talmud thinketh to be those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agartalin Ezr. 1.9 [c] Talm. Ierusan Ioma per. 3. Thirty Argatalin of gold R. Samuel bar Nachman saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In it they gathered the blood of lambs A thousand Agartalin of Silver R. Simeon ben Lachish saith it was that wherein they tooke the blood of bullocks 2. There were dishes out of which the blood was sprinkled on the Altar and these are held to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kephorim in the place alledged out of Ezra and to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizrakim of which word there is frequent mention in the Scripture [d] R Sol. in Ezr. 1. Kephorim saith Solomon Jarchi are Mizrakim and they are called Kephorim which betokeneth cleansing because he that tooke the blood in this vessell wiped off the drops and blood that sluek on his hand on the side of the dish which action we have taken notice of in handling the manner of sprinkling the blood on the hornes of the Altar So that in these Jewes construction Ezra reckoneth by name but the two sorts of vessels that were first and most certainly used in the service namely the great Chargers or Basins in which they tooke the blood and the lesser dishes out of which they sprinkled it And it may be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one of the 12 Princes offered at the dedication of the Tabernacle Num. 7. were these two sorts of vessels The Mizrakim are said to be before the Altar Zechar. 14.21 3. There were great voiders or trayes as I may call them of gold or silver in which the inwards of the beasts were taken and brought to washing and brought when they were washed to the Altar And dishes in which Salt was brought for the salting of all the sacrifices And dishes in which the meat-offering was mingled and other dishes in which it was offered And it may be these that brought the inwards or the meat-offering were those that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth if that word meaneth any vessell at all as it is thought it doth in 2 Chron. 24.14 Some thinke it meaneth pessels saith Kimehi wherewith they pounded the spices for the incense But in mine opinion it was a little vessel wherewithall they tooke wine out of the Hin for the drink-offerings And so it is used in the words of the Rabbins The maids of the house of Rabbi at he was teaching them in the language of wisdome said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe into the tankard that is the little vessell wherewith all they drew wine out of the tankard c. I shall not trouble my selfe nor the reader about this word nor about his opinion the translation that our English hath made of it is not onely very facil but also very warrantable 4. There were vessels out of which they powred the drink-offering it may be those are they that Josephus calls Phialas Vialls [e] Ios Ant. lib. 11. cap. 1. as he reckoneth the holy vessels upon the place of Ezra before alledged but nameth more kinds then he doth let the reader draw among all the names he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be the title of these drinke-offering vessels that we are about I should choose between the two last and take Phialae the rather of the two and the powring out of the vialls in the Revelation may chance receive some illustration by the readers reflecting upon the powring out of the viall of the drink-offering 5. There