and solemn work of Judgment among the people For they coming in and going out by set-numbers every week in 24 Courses did appear but once in 24 weeks at the Temple unless at the three grand Solemnities and so had leisure sufficient in their several Cities and Villages to teach the people the Laws of God to expound the Letter of the Moral Ceremonial and Judiciall Parts thereof and to judge finally in all matters of Controversie about those Laws and of their living according to or the disobeying of them Of the Izharites Chenaniah and his sons were for the outward business over Israel for Officers and Judges Ver. 29. saith the Text in the Book of Chronicles and moreover that Hashabiah and his Brethren Ver. 30. men of valour among the Hebronites 1700 were Officers among them of Israel on this side Jordan Westward in all businesses of the Lord and in the service of the King On the other side of Jordan Eastward was Jerijah chief among the Hebronites according to the Generation of his Fathers Ver. 31. in the 40th year of the Reign of King David who were found among the mighty men of Valour at Jazer of Gilead which was a City of the Levites in the Tribe of Gad. 1 Chron. 6.81 Of the Brethren of Jerijah men of valour there were 2700 chief Fathers whom King David made Rulers over the Reubenites Gadites and the half Tribe of Manasseh for every matter pertaining to God and affairs of the King So that we find by Record 1700 of the Linage of Hebron 1 Chron. 26.32 on the West of Jordan and 2700 on the East side of the same Line and Extraction whence may probably follow that the 1600 Judges yet remaining of the number of 6000 mentioned at first that they were of the Posterity of Izhar and were employed on the West side of Jordan which was the greatest part of the Land of Canaan and according to the proportion of nine Tribes a half in that Region had not so many as the two Tribes and half on the East of Jordan possibly because of its nearer vicinity to the Court and the Royal Residence and so needed not so many because of the conveniency of their Appeals unto Jerusalem it self As to their Office the comparing of two places of Scripture will manifest the great Dignity of their Employment and the large extent of their power In the first whereof God himself commands that in matters of difficulty if any strong Emergency did arise in Judgment between Blood and Blood Plea and Plea Stroke and Stroke being matters of controversie within their Gates they were appointed to go to the place which God should choose that is Jerusalem principally Deut. 17.8 c. and any of the Levitical Cities ordinarily where the Judges had their fixed residence and should come to the Priests the Levites who should determine in a Sentence of Judgment and the people were to stand to their Decisions which if any man presumptuously dared to decline that man was to be put to death and evil to be put away from Israel 2 Chron. 19.8 Ver. 10. Besides we read in the History of King Jehoshaphat that He did institute in Jerusalem Levites and Priests to hear and determine Causes for the Judgment of the Lord and for Controversies and charged them that what Cause soever did come before them between Blood and Blood Law and Commandement Statutes and Judgments that they should judicially admonish them not to trespass against the Lord. So that from these and other places it 's easie to collect that the Levites were Judges over Israel in the highest matters concerning Life or Estate or any other Controversie between man and man It being observed by sundry learned Writers that there was but one Court of Judicature among the Jews whereof the Levites were the Judges and the written Law of Moses was their Rule not according to the corrupt Innovations of the Church of Rome in erecting their Curia Christianitatis for the securing of Church-men in all their out-rages from secular power in this and in other Nations and digesting of those Dung-Carts full of Canonical Books distinct from the Civil Law or the Municipals of each Countrey enough by their burden to sink a thousand Asses into the River of Tyber But to proceed To these Levites did appertain the Records and Genealogies For of this Tribe were the Judges Lawyers Scribes Recorders Genealogists in all matters pertaining to the Administration of Justice Exposition of the Laws Writing out of the Copies of the Holy Books to be read in the Countrey-Synagogues the preservation of the Linage of their Tribes the determination of Cases and laying up the Rolls of the Records in relation to things Sacred and Civil either belonging to the King or any of the people Insomuch that the persons of the greatest rank and quality either for dignity of Office or Nobility of Person age excepting the Royal Race of the Tribe of Judah were of these For we find them to be High-Priests and chief Judges of the Land 1 Kin. 2.35 1 Chron. 27.5 1 Chron. 26.14 Generals of the Army such was Benajah the son of Jehojadah in the days of Solomon expresly called a chief Priest in the Book of Chronicles Lord High Treasurers of the Temple and Councellours of State to the King such was Zechariah one of the Porters of the Temple Nay to conclude they were the onely persons that preserved Learning and Knowledge in all the Arts and Sciences wherein those Ages were versed the Schools of the Prophets being under their Cognizance and Institution and particularly the Colledge at Jerusalem mentioned in the days of Josiah Insomuch that the wisdom of our Saxon and Norman Ancestors is highly to be honoured in that they first admitted the Bishops of the Province as skilled in the Laws of God to sit with the Earls of the Counties in their Tribunals to assist them in decision of Causes according to the Word especially such as were co-incident with the Laws of God even as Holy Ambrose in his 32d Epistle tells Valentinian the Emperour concerning Blessed Constantine Qui nullas leges ante pramisit sed liberum dedit Judicium Sacerdotibus which appears by Sir H. Spelman in his Glossary and his Treatise of Tithes and in the first Tome of his Counsels in Seldens Janus Anglorum and other his Pieces in Mr. Sadler's late notable piece of the Rights and Priviledges of the Kingdom and in many other both Antiquaries and Historians that touch the Saxon days The latter I mean the Norman Kings in giving the presidency of the Court of Chancery usually to a Bishop as being presumed to be a man of such Conscience and Knowledge in the Laws of God the Rules of Christian Piety and Policy the Laws of Nature and of Nations that matters appeaâ—able from the ordinary Courts of Justice might find there a speedy safe and righteous Issue It being a Sanctuary to persons
his conscience say some 2 Chr. 34.28 though more probably of his Kingdome as to utter desolation which was now hastening towards it Though the express words strictly examined do not say he should dy in peace but be gathered to his Grave in peace for though he was wounded in battell in a rash adventure against Pharaoh Necoh who was going up in haste to the war of Assyria having overthrown Jesiah in battell marcht on speedily towards Carchemish and left him to a peaceable buriall after his mortall wounds that were received at Megiddo called Magdolon by Herodotus for he died at Jerusalem and was buried with a most solemn and mournfull funerall in the Sedulchtes of his Fathers the Obsequies being managed by Jeremiah a holy Prophet in sorrowfull Lamentations Law 4.20 weeping out that dolefull Elegy The breath of our Nostrils the anointed of the Lord was taken in their Pits of whom we said Under his shadow we shall live among the Heathen A.M. 3394 Jehoahaz the 17th King After Josiah had reigned thirty one years the People of the Land exalted Jehoahaz his Son into his Fathers Throne 2 Chr. 26.2 Whose Reign was both wicked and short not exceeding three Months For the Aegyptian King after his Victory at Euphrates returning to Jerusalem put him down cast him in fetters at Riblah and carried him away to Aegypt where he died The Conqueror having condemned the Land in a great Tax and set up another son of Josiah in his Room A.M. 3394 Jehojakim the 18th King The conquering Aegyptian set up this King in the royal seat who could do no less then pay the Taxation to his Master at which the Land was set and then falls to the old idolatrous pranks of the preceding Princes But he was invaded by another forreign Prince and bound in fetters to be carried to Babylon 2 Chr. 36.6 Some think the Emperour did not carry him thither but the particle also in the next verse adjoyned to the Vessels of the Temple seems to insinuate that he went along with them But whether he went or no being not fully clear it 's certain that the Babylonian spoyled the holy Temple of many of its rich Vessels and placed them in the Temple of his God in the land of Shinar Ver. 7. Dan. 1.2 2 Kin. 24.6 This is manifest that if the Jewish King were captived he was sent back upon certain conditions for we find him dying at Jerusalem and buried there in the 11th year of his Reign A.M. 3405 Jehojachin or Jeconiah the 19th King The Dominion of this young King was but short yet sowre wickedness being usually disht up with Judgment for he reigned but three Moneths and ten daies and then at the end of the year Nebuchadnezar himself came to Jerusalem 2 Chr. 36.10 2 Kin. 42.14 and carried away ten thousand Captives together with the King and all the Treasures of the Temple and cut in pieces the goodly Vessels which Solomon had made and set Zedekiah his Uncle in his room over the Realm by his very name given him by the Conquerour importing the just Iudgments of God A.M. 3405 Zedekiah the 20th King This was the Augustulus of the Judaean Empire exalted by the proud Babylonian to trundle under his vast Empire But being highly wicked in the sight of God it came to pass through the anger of the Lord that he rebelled against his Master 2 Kin. 24.20 that golden head of the Imperiall Statue of Daniel Whereupon in the eleventh year of his underling Reign he was taken neer Jericho flying from his head-City and was brought to Riblah and there saw his sons slain before his face and after that his own eyes were put out Howbeit though being blind he never saw any more misery yet he felt enough for he was bound in â—etters of Brass and carried to Babylon He that would not see the hand of the Lord lift up in Ieremiah's threatning Messages must now sink under the weight of that iron Rod falne down upon and crushing his Bones into a dismall and utter ruine But he wanted not companions of grief to alleviate his sorrow especially the dolefull ruines of that incomparable Temple enough to qualify his Spirit under his personall Sufferings if they had been mixt with serious repentance and if his blind Bals had been moistned with soul-melting Tears so that with a brave Heroick Spirit he might never have repined at the loss of his own light seeing the Lamps of God's House were extinguished and like good Eli even contented to break his neck when the Ark of God is taken and cry out with a funerall voice and say with the famous Spartan Generall to his surviving Souldiers Diodor. Reserve your selves for better times Vitae est avidus quisquis non vult Templo secum pereunte mori Seneca in Thyeste v. 881. Concerning the deplored ruines of which sacred and magnificent Pile and its finall Catastrophe more shall be spoken in the last Chapter having now continued about 415 years During which space of time it was ten times robbed and plundered viz. 1. By Shishak King of Aegypt and next by five of its own Kings by one of the Kings of Israël and by Nebuchadnezzar three times in the Reigns of its three last Kings as may appear more fully in the foregoing Chronicle But before we come to the last and deplorable Chapter of its Dissolution we shall endeavour with all sobriety to refresh the mind of our pious and devout Reader with those rare evangelicall Mysteries that were vailed under the Shadows and Caeremonies of this royall Structure which we shall crave leave to exhibit in the succeeding discourse CHAP. IX Concerning the divine Mysteries of the Temple THis Chapter containes the Jewish Gospel or the streaming forth of the glorious beames of Christ incarnate whilst he walked under the (a) Exod. 34.33 Vail of Moses The Sun of Righteousness like a (b) Psal 19.4 5. Bridegroome coming out of the caeremoniall Chambers rejoyceth as a strong man to run his race through the empyreall Regions of this mysterious Chapter The forementioned (c) 2 Cor. 3.13 14. c. Vail is buried in Moses Grave The Curtain of the Temple is (d) Mat. 27.51 rent in sunder and divided among the Roman Souldiers The waxen Comb of the ancient Figures and â—ypicall cells is fully melted and rolled up in shining Tapers to illuminate Temple-students in finding out the Hony that couches in the (e) Judg. 14 8. carâ—a's of the slain Lion of the Tribe of Judah Jonathan dipt the top of Moses Rod in the Hony that was found in the wood of the ancient solemnities and behold how his (f) 1 Sam. 14.29 eyes were enlightned (g) Psal 34.8 O! taste and see that the Lord is good in giving to his evangelicall Israel a Land flowing with Milk and Hony The Jewish fleece is now become like the barren heath that (h)
and that is what Glebe Lands the Officers of the Temple enjoyed 2 But did these persons with the Revenues of their Lands 2 King 12.4 Exod. 30.13 find for Sacrifices or Reparations No such matter We find a constant Tax laid upon all the people which is called the money of every one that passeth the Count. And what that was may be read in Exodus to wit half a shekel for every Head throughout Israel at any general Muster least the Plague break out upon them which Tax-money Antiq. l. 7. c. 10. p. 244. David having forgotten sayes Josephus to take at his numbring the People was the cause of that sore and sudden Plague at that time 3 There was the money that every man was set at 2 King 12.4 Neh. 10.32 De Bell. Judaic l. 7. cap. 26. Num. 18.21 Lev. 27.30 c. which in Nehemiah's time was a yearly Tax of the third part of a shekel for the service of the House of God and as it seems by Josephus there was an Annual Tax of two Attick Drachmes equal to half a shekel according to him which being formerly paid by every man to the Temple was afterward imposed upon the Jews for the Capitol at Rome Fourthly They had the Tenth of all the Land even of the Increase of the Seed of the Fruits of Trees of Herds and Flocks c. Mr. Selden observes in his History of Tythes Cap. 2. § 4. p. 17. that this Revenue was far more then the Tenth For as he hath there computed it of six thousand Ephahs of Corn supposed to be the Burden of such a man's Land when all the Deductions for the Sanctuary were taken out there remained but four thousand seven hundred seventy nine to the Owner So that he paid 21 Ephahs above the fifth part of his reaped quantity for there were one thousand two hundred twenty one Ephahs paid to the Temple Concerning this and many other of these Revenues assigned to the Levitical Tribe be pleased to peruse what is learnedly observed by Dr. Edw. Reynolds on Psal 110. p. 478. c. And Mr. Weemse on the Ceremonial Laws p. 123 c. Exod. 23.19 Ezek. 44.30 Num. 18.12 c. Deut. 18.4 Neh. 10.35 c. Ezek. 44.29 Numb 18.9 c. Fifthly They had the first fruits of all things and that of the best of Oyl Wine Wheat Men and Beasts Some things whereof as the first of men and of unclean Beasts were redeemed with Money five shekels for every head and paid to these Officers Nay they had the first of the Fleece of the Sheep and of the Dough c. The quantity of this Offering of the First-Fruits was not to exceed the 40th part not to fall beneath the 60th part of those fruits as it is observed by Ribera out of Hierom upon Ezek. 45. See Ribera de Templa lib. 3. cap. 2. Sixthly For Offerings of the Meat-offerings Sin-offerings or Trespass-offerings the Heave-offerings or Wave-offerings were all given to them Seventhly All Vows and Free-will offerings and all hallowed or dedicated things were theirs also Eighthly They had some shares in all Sacrifices Num. 18.18 Deut. 18.3 Lev. 7.8 Weemse Vol. 3. p. 123 c. except the whole Burnt-offering as particularly the right shoulder and the Breast the two Cheeks and the Maw and the skin of every man's Burnt-offering All which Portions may be more amply learned out of Mr. Steph. Nettles Answer to Mr. Selden about Tythes pag. 120. and Mr. Weemse a Learned Divine of the Scottish Nation Ninthly There was none of the Children of Israel that came up to Jerusalem before the Lord at the three solemn Festivals that durst come up empty-handed it being God's strict command Exo. 23.15 that they should bring some Gift or Offering to his Majesty All which was received by these Officers Tenthly The recompences of many Injuries came also into their hands Numb 5.7 8. which was the principal and the fifth part besides Eleventhly We must also remember this that no Priest Levite Singer Porter Nethinim that is the Gibeonite the Drawer of Water Ezra 7.24 c. or any Minister of the House of God did pay Contributions as to civil Affairs or Exigencies For it was not lawful to impose Toll Tribute or Custom upon them which indeed was but rational because the Priests lived upon the Bounty and Alms of the people by God's Appointment Antiq. l. 3. cap. 11. p. 96. l. 4. c. 4. p. 108. In the 12th and last place we shall add what Josephus tells us that they were free from all Military Service unless it were to blow the Trumpets as was observed before These are the Particulars of the Revenues and Duties incumbent upon the people for the Temple and its Officers which was a noble and splendid maintenance befitting such a Royal Priesthood Indeed it was convenient they should have sufficient lest wanting Necessaries they should be compell'd to imploy themselves in sordid Affairs for maintenance of their families and support of their Posterity and so should negligently handle Divine Matters Nay it was proper they should have a plentiful maintenance that they and their Temple-Services might not be obnoxious to the contempt of mean and unworthy persons such as is the generality of the Comminalty who esteem neither Magistracy nor Ministery if not attended with Honours and Revenues above the Vulgar Sphere Wherefore the All-wise Majesty of Heaven contrived most amply for this His Ministeriall Tribe that waited upon His Altar For if you put all the fore-mentioned sums together there will arise a Revenue for the Temple and its Officers above four times as much as fell to the Lot of tho richest Tribe in the Land of Canaan Let us to this purpose view the numbers of the Levites compared with the rest of the Children of Israel in Moses's time when all these Revenues were appointed them Numb 1.45 46. Dr. Edward Reynolds on Psal 110. p. 477. First of all we read that the number of the Males of the Children of Israel was 603550. from twenty years old and upward Now we may safely conjecture there were half as many more under twenty if not full out For where one man out-lives twenty years many times two for one dye before that age it may be more if the Providence of God in that kind were exactly attended but let us give in but half that is 301775 persons which makes the whole sum to be 905325 the sum of the other Tribes But all the Levites being numbred from a moneth old and upward arose but to a sum of twenty two thousand Num. 3.39 By which if you divide the fore-going number of the people the Quotient gives you so that the Levites were not equal in number to the 41 part of the people Now one would think they could expect in Equity but the one and fourtieth part of maintenance that arose from the Revenues of the Land of Canaan But you will find they
ΙΕΡΟΠΣΟΛΟΜΩÎΙΟΣ THE TEMPLE OF SOLOMON Pourtrayed by Scripture Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 7 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 10.1 Lord I have loved the habitation of thine house and the place where thine honour dwelleth ps 26.8 London Printed by Io Streater Whither the Tribes goe up the Tribes of the Lord unto the testimony of Israel Psalm 122.4 PATMOS I saw the holy City the new Ierusalem coÌ„ming downe from God out of heaven SOLOMON ZADOK ORBIS MIRACULUM OR THE TEMPLE OF SOLOMON POURTRAYED BY Scripture-Light WHEREIN All its famous Buildings the pompous Worship of the Jewes with its attending Rites and Ceremonies the several Officers employed in that Work with their ample Revenues and the Spiritual Mysteries of the Gospel vailed under all are treated of at large Psal 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the dayes of my life To behold the beauty of the Lord and to enquire in his Temple Psal 43.3 O send out thy Light and thy Truth Let them lead me let them bring me to thy Holy Hill and to thy Tabernacles Psal 84.1.2 How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the Living-God LONDON Printed by John Streater for George Sawbridge at the Signe of the Bible on Ludgate-hill MDCLIX In this vacant side be pleased to take a view of the whole work in this following Scheme The History of the Temple of Solomon in 10 Chapters containeth the Proem treating concerning the preparations of Chap. 1. David p. 3. Solomon pag. 6. Dimensions Chap. 2. of the Foundation p. 19. Porch p. 21. Sanctuary p. 22. Oracle p. 25. Side-Chambers p. 29. Buildings about the Covered Temple wherein of the Chap. 3. quantities of the outward Court p. 45. Priests Court p. 48. Gates p. 51. Porches p. 55. Vessels Utensils and Ornaments Chap. 4. In the Oracle as the Cherubims and Palm-Trees on the Walls p. 58. Ark of the Covenant p. 59. Cherubims on and by the Ark. p. 60. Golden mercy-Sear p. 60. In the Sanctuary the Incense-Altar p. 62. Table of Shew-bread p. 65. Golden Candlestick p. 66. Porch the two Brazen Pillars p. 68. Priests Altar of Brasse p. 70. Court the Brazen Sea p. 73. Lavers 10. p. 77. The High Priests Vestments p. 87. Worship and service whereof in the Chap. 5. Officers High-Priest p. 91. Priests p. 92. Levites Singers p. 95. Porters p. 101. Judges p. 105. Nethinims p. 107. Things offered The Quantities and measures p. 109 Festivall times p. 111. Number of Sacrifices p. 112. Various Sacrifices as the Burnt offerings p. 114. Sin-offerings p. 116. Trespass-Offerings p. 118. Peace-Offerings p. 121. Meat-Offerings p. 122. Drink-Offerings p. 126. Revenues and Endowments arising from the Chap. 6. Land and Cities assigned p. 129. Offerings and Gifts p. 133. Dedication Chap. 7. p. 136. Duration Chap. 8. under Priests p. 145. Kings p. 152. Sacred Mysteries Chap. 9. relating to the Covered Temple p. 206. Courts p. 238. Utensils p. 247. Officers p. 285. Services p. 320. Endowments p. 354. Destruction Chap. 10. pag. 364. A Catalogue of the several Views cut in Copper 1. A general Draught of the Temple with its encompassing-Buildings Pag. 14 2. The covered Temple by itself Pag. 20 3. Ground-plot Pag. 34 4. Cherubims and Palm-Trees Pag. 58 5. Ark of the Covenant Pag. 59 6. Altar of Incense Pag. 62 7. Table of Shew-bread Pag. 65 8. Golden Candlesticks Pag. 66 9. Two Brazen Pillars Pag. 68 10. Altar of Brasse Pag. 70 11. Sea of Brasse Pag. 73 12. Brazen Laver. Pag. 78 13. High-Priest in his gorgeous Attire Pag. 87 Of the Temple built by King Solomon at Jerusalem THe glorious Fabrick of Solomon's Temple at Jerusalem was the first House in the whole World that was ever dedicated to the Honour and Service of the Sacred Majesty of the true and Living GOD which for stately Magnificence and the Antiquity of its foundation doth most justly challenge praecedency to all Buildings set apart for publick Worship in any Nation under the Sun For the delineation of this ancient and pompous Structure once beautifying the Land of Canaan that I may proceed in some clear method Let me lay the Scene of the ensuing Discourse in this following frame First of all I shall contrive the Porch or Proem of the Tract exposing to view the grand and famous preparations for the Building which being absolved in the first Chapter I shall then descend to the main body of the work in nine succeeding Chapters wherein may be treated P 20 1. In the 2d place concerning its Dimensions and Figure P 15. 3. The Courts and Buildings round about it P 35. 4. The Ornaments and Utensils P 57. 5. The Services and constant Worship therein managed P 91. 6. The Endowments and Revenues P 128. 7. The Solemn Dedication P 130. 8. The Continuance and Duration P 140. 9. The mystical Significations P 166. 10ly and lastly It s fatall Period and Dissolution Of all which when I shall by Divine permission have finished my Discourse in this its designed order a period shall be fixed to this Treatise P 364. To the Reverend and Learned The Warden Fellows and Students of Wadham Colledge in the Famous and Flourishing Vniversity of Oxford Reverend and Learned IT was not long since my happiness and honour through the gracious Providence of God to enjoy a Fellowship for several years in that your goodly Seminary of all polite Literature wherein I hope several hearts are under Divine hewing and squaring for the service of God in his Temple During my continuance there I received many favours from you in those Academical preferments which I then enjoyed Your great love therein I cannot but gratefully acknowledge and constantly bear in minde having been greatly animated and encouraged to the discharge of those Employments by your aid and assistance Since that time it hath pleased the All-wise Majesty of heaven to place me as a Labourer though most unworthy in his Vineyard Most stately and magnificent is the Fabrick of God's house therein scituate yeilding admirable delight to such whom Free-Grace is vouchsafed to give spiritual eyes to discern it far surpassing the splendour of its ancient Type The Temple of Solomon which was once the wonder of the world Some spare hours from my constantly returning services I have through mercy enjoyed wherein to take some solitary turns among the beds of Spices and there to refresh my thoughts with the view of the corresponding Parallels After several retirements having taken some small survey thereof I conceived it my duty which I owe to your Foundation to present the first Essay of this my impolished draught thereof to your view earnestly craving of you to undertake the Patronage of your Incumbent in this work I confess I should have accosted you in the language of
so doth a Core because of equal capacity The quantity of the Bath we have endeavoured in the fith Chapter of this Treatise to find out according to the proportion of an Omer to seven Attick Coryla's laid down by Josephus whom we shall endeavour God lending life and opportunity to examine in another Tract as to Measures onely at present this supposition being granted for true and exact then doth the Bath and the Ephah its Symmetrical Vessel contain 52 pounds or pints and ½ or six Gallons one Pottle and ½ pint Now because of the hard Work in the Mountains we will allow these proportions to the men in Wine There being spent 616 Tun and 16 Gallons of Wine upon them and as much of Oyl and double as much of Wheat and Barley in a year we cannot in conscience allow less then a pint of Wine in a day for a poor Labouring-man to encourage him which being of the Red-wine of Palestine mixt with water would be a good refreshment So that there being 1241984 pints of Wine in Twenty Thousand Baths they will serve 3402 men fully throughout the Julian year of 365 days and somewhat more then a Tun of Wine over viz. 254 pints for the chief Officer But if you make enquiry by the quantity of Corn allowing a pound of Wheat and a pound of Barley to each man generally drinking Water but sometimes encouraged with Wine and Oyl which is more probable Then the number by this computation will prove to be ten times as many to wit 34022. A company not much above the number of Solomon's own servants which was thirty thousand as you heard before We read in Herodotus a choenix of corn allowed to each person in Xerxes his Army for a day in his Polymnia p. 446. Edit Steph. 1618. that is two pound and a quarter as learned Agricola rates it in his second Book de Mensuris Graecis p. 120. and Moses also allowed an Homer of Manna for each man in a day in the Wilderness that is above a pottle of that food a day Exod. 16.13 as you may see Cap. 14. Now although I read in †Bibl. Hist l. 2. Diodorus Siculus that Semiramis drew together two hundred Myriads or 20 hundred thousand men to build the famous City of Babylon a number almost 14 times as many as these Builders of Solomon both of his own and Hiram's Subjects put together which were but 217623 persons Yet we must consider She built a City of most vast extent and compass viz. of 365 stadia that is of 45 miles and â… of a mile according to the laxe and ordinary proportion of 8 stadia to a mile whereas this Temple was but about half a mile in circuit as we shall see hereafter Besides we must remember the vastness of the Walls and the 250 Towers upon them round about that City together with all the Buildings within it Moreover we find that City to have been finisht in a year whereas this was 7 years and a half before it came to its perfection all which time this number of men was employed That I may let pass Diodorus his report of her ambitious mind calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she endeavoured to out-vye all her Predecessors To conclude I might suspect the Author's Relation as being of a thing far distant from his age and much relying upon Ctesias in that matter a Writer whom Aristotle himself in his History of Living Creatures lib. 2. cap. 17. gives the Lye in plain Greek without a Complement Whereas Solomon's builders are reckoned up in those sacred Pages which know not what a Lye means and far exceed the number of those that Chaeops imployed in building the portentuous Pyramid which was ten Myriads or one hundred thousand men by the testimony of Herodotus l. 2. To proceed the Timber fetcht out of the Mountains of Lebanon by these Labourers was brought by Sea in flotes 1 King 5.9 2 Chron. 2.16 Quaresm de terra Sancta l. 4. c. 1. 1 King 7.14 1 Chron. 2.14 4.11 to Joppa the Sea-port of Judea and thence to Jerusalem by Land which was about 40 miles of Italian measure distant from Joppa as one Author places it Moreover Hiram King of Tyre being moved thereto by King Solomon in a Letter sent to Jerusalem his own Name-sake one Hiram a rare Artificer skilful in all manner of curious Works as Casting Graving Polishing c. who accordingly made the two Brazen Pillars the Molten Sea the ten Lavers and the several Instruments of the House of God At last when all was finisht and compleated 1 King 9.11 12 13. King Solomon gave to King Hiram twenty Cities in the Land of Galilee as a Present But they pleased him not One Proemial Enquity more we shall crave leave to exhibite before we come to the main Design and that is the exact distance as far as may be deduced out of Authors of this famous City Jerusalem wherein the Temple was built from London the Metropolis of England That we may know whereabouts in the World our Discourse lies To this purpose it 's necessary first to know if possible the exact Position of Jerusalem under the Heavens Mr. Selden a man that hath made many useful Collections tells us out of a Rabbi De anno Civili cap. 13. Edit Bertii lib. 5. c. 16. that for Longitude Jerusalem lay in 66 gr and ½ from the first Meridian and for Latitude in 32 gr Ptolomy acquaints us that the Longitude was 66 gr and the Latitude 31 gr 40 minutes and moreover that London hath 20 gr 0 min. of Longitude and 54 gr 0 min. of Latitude But we shall rather follow more modern Observations and particularly that of Kepler in his Rudolphin Tables who sets Jerusalem in the Lat. of 32. 10. and London at 51. 32. and their difference in Longitude to be three hours and four minutes or rather as Longomontanus his Scholar at 3 hou 6 min. So that if London lye in 24 gr 20. from the first Meridian in the Azores then Jerusalem will lye in 70 gr and 50′ of Longitude from the same place  Long. Lat. London 24. 20. 51. 32. Jerusalem 70. 50. 32. 10. B D A E E C Whose complement is 39 gr 5 min. the exact distance of Jerusalem from London raised from this computation Now that we may convert these degrees and minutes into miles the Question will be how many miles on the Surface of the Earth answer to a degree in the Heavens The common though false Vote will give in an account of 60 miles of Italian measure to a degree Which some would seem to maintain and confirm by the dictate of the Learned Ptolomy in his Geography lib. 1. cap. 11. lib. 7. cap. 5. who sayes that one degree of such a Circle which contains 360 in its circumference does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is take up five hundred Stadia or Furlongs upon the Periphery or
add First that probably this Altar was made within of Stone but unhewen according to God's command and placed over with Brass Secondly That whereas God had commanded the Priest should not ascend by steps to his Altar and seeing this of ten Cubits was so high as far exceeded the stature of the callest High-Priest some think it was but three Cubits high as the Altar of Moses was where by the way take notice the ordinary statute of man being but six foot as Vitruvius and others have of old written that is about two yards of our measure and this Altar being but a yard and half we learn something of the quantity of a Cubit whereof otherwhere Now that it is said to be ten Cubits high it is to be understood say some in respect to the Court of the people which was seven Cubits lower then this of the Priests But I rather incline to think there was as under the second Temple an easie ascent by a declivity on the South side though not by steps The Brazen Scaffold Next succeeds the Brazen Scaffold whereof we have given no Icon or Pictural Figure because it was not of sacred use in it self 2 Chr. 6.13 Exod. 27.1 38.1 but onely served the King in his Temple-approaches unto God As to its Description then it was five Cubits long five broad and three high being exactly according to the proportion of Moses his Brazen Altar I cannot say 't was the same because the Text speaks expresly that Solomon made it for to stand upon and kneel in prayer at the solemn Dedication of the Temple Neither will I be peremptory that it stood in this Court of the Priests though these passages of Scripture seem to favour it First the Author of the Book of Chronicles acquaints us that it stood in the middest of the Court and that Solomon being upon it 2 Chr. 6.13 v. 12. is said to stand before the Altar of the Lord which Altar together with the Court and Temple he was now about to hallow with his prayers and sacrifices So that as the Altar of Incense is said to be before the Oracle and the Altar of Brass before the Porch that is East of them and nigh to them so this before the Altar stood East of it but nigh unto it Secondly The Scripture sayes that after prayer which was made upon this Scaffold He arose from before the Altar which implyes his nearness to it according to the usual Hebraism of that phrase 1 King 8.54 Now whereas it may be here objected that the King being no Priest might not enter into that Court. I answer though ordinarily he might not as some conceive yet upon extraordinary service it 's probable Solomon might and did Nay being at the Dedication to offer Sacrifices that is by mediation of the Priests service why might not he draw nigh to his Sacrifices as well as any private man in his particular time of offering up any Sacrifice to God 2 Chro. 7.7 Dr. Light-foot second Temple pag. 283. However in the placing of this Utensil I freely submit to the censure of the Learned in Jewish Antiquities as also whether Adrichomius in his Holy Land placing it in this Court pag. 161. annexing a citation of Hierom to that purpose is to be trusted in this particular an Author I confess ordinarily too magisteriall in his assertions To conclude It is supposed that the King's Pillar mentioned in the Sacred Story was annexed to this Scaffold whereon the King did sit or stand or kneel as occasion was before the Altar Of which you may read in the life of Joash and Josiah Kings of Judah 2 King 23.3 In the life of Joash it is particularly written that the King stood at his Pillar in the enâ—ring in 2 Chron. 23.13 that is near the entring into the Priests Court For if we carefully observe the 10th verse we read that the people with their Weapons were placed along by the Temple and the Altar round about the King and where should this be but in the Priests Court where the Covered Temple and the Altar stood Besides to remove one Objection these people verse 10. are called the Levites with their Weapons compassing the King verse 7. Besides after this when Athaliah was come into the House of the Lord that is the first Court verse 12. She looked and saw the King standing at His Pillar near the Entry of the second Court v. 13. and cryed I reason Treason Then Jehojadah brought the Captains of the Host v. 14. that were about the King in the Inner-Court out into the other Court and pursued Athaliah and slew her But I freely resign up this Conjecture to the Learned and diligent Inquirer The Brazen-Sea THe third Utensil to be mentioned is the brazen Sea sometimes called the molten Sea of Brasse a most rare and admirable piece cast in the clay ground between Succoth and Zarthan in the plains of Jordan For the matter 1 King 7.46 it was of pure bright Brasse For form Villalpandus following Josephus apprehends it to have been hemispericall In 1 King c. 7. p. 158 edit Meur 1 King 7.23 so doth Procopius Gazeus in his notes upon the Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this agrees Torniellus in his annals c. which conjecture they conceive to be favoured and countenanced by that expression of Scripture which tells us that it was round all about But some more properly expound that expression of the brim onely whereas beneath it might be foursquare because we read of twelve Oxen on which it rested Every 3 Oxen faceing each of the four winds and having their hinder parts inward under each square of the bottom of this great Vessell and thence do conjecture that for three Cubits high it was foursquare and for the 2 highest Cubits it was round Petrus Commestor in his Hist Scholastica hath yet another conjecture about the externall form of this Vessel in Reg. l. 3. c. 18. viz. That in its descent from the brim it was continually narrower by degrees to the very bottom So that in its fundus a line of ten Cubits would compass it about Whence he learnt it or how he can prove it he doth not mention If either of these opinions should prove true then Villalpandus his inference of the measure of the Hebrew Cubit deduced from the comparison of the cubitall dimensions of this Vessel with and proportion to the number of Hebrew Baths contained within it will be greatly weakned We will not yet at present bid an utter farewell to Villalpandus his Cubit raised from his apprehension of the figure and shape of this Vessell as sphaericall Although it doth not consist with the Quantity of a Cubit or a Bath deduced from other foundations On which as a more certain ground we may build the Extent of the cubitall measure and the capacity of this Vessell according to the method proposed by Agricola in his Tract De restituendis Ponderibus
out of Maimonides The colours of these several threds representing bloud of all sorts did signifie saith the same (c) Pag. 99. Author that the Church and all her actions should be washed and dyed in the Bloud of Christ into whose death they are (d) Rev. 1.5 7.14 Baptized Nay Christ himself warring against his enemies appears in garments dy'd (e) Isa 63.1 2. Rev. 19.13 red in bloud from Bozrah (f) Dr. Taylor of Types p. 103. A Reverend man hath applyed this garment of the Ephod to that Holy flesh of Christ which veiled his Deity as a garment and that it was taken not from Heaven but from his Mother on earth as the matter of that garment grew imediately out of the earth which is therefore so spoken because he mentions it to have been made only of linnen and so to signifie the purity and unspotted innocency of his person The Robe of the Ephod is termed Megnil in the Hebr. and the very same word is used of Christ that he was clad with a Megnil or cloake of Zeal (g) Is 59.17 2 Sam. 6.14 Zeal properly strictly taken is the Ardor and boiling fervency of all the affections when alarm'd by the superiour Faculties to perform some noble design though indeed it s usually taken for a quick and warm mixture of love and anger to revenge a friend upon an enemy But as it is the Ebullition or incensed keenness and sprightliness of all the affections so might the various colours in this Pall or cloake of the Ephod signifie the great and ardent love that Christ bears to his Church in undertaking the great work of the Priestly Office on her behalf Some thought there is that it might hold out his Prophetical Office for in all these garments there was some special note and the same thing might be hinted by various Symbols to teach the dull spirits of the Jews But why the Prophetical Office is hence gathered because King David who was a Holy Prophet wore a linnen a Ephod and Samuel 2 Sam. 6.14 who was no Priest by extract but a Levite and constituted a Prophet and Priest extraordinary upon the death of Eli had when a little one a linnen Ephod I shall leave to the Authors of that opinion But generally it was the note of a Priest as is observed from the stories of Gideon Micah Samuel Abiah Doog and Abiathar and therefore when we find Priests with Ephods its thought it was a Badge and Cognizance of that part of their Office which lay in teaching and instructing of the people when they put on an Ephod of linnen But to lay all these Conjectures aside about Common Priests Levites or Kings their wearing of Ephods when as we know by Gods appointment there were but four garments which the Priests themselves might wear the Breeches Coats Girdles and Bonnets this of the Ephod was peculiar to the High Priest alone and therefore who ever used it without particular dispensation did presume against God's Command or else which is the more soft solution of it that the Jews had a small light and short garment Dr. Prideaux Orat. 2. p. 14. which they cast over their shoulders and was common amongst them being called an Ephod a term for a garment that 's very common as was spoken to at the beginning in its Etymology Whereas the High-Priest's Ephod was thus curiously wrought as hath bin declared none daring to have one of the like work whereas of linnen or wollen or any other matter possibly they might commonly weare garments of that name and shape in making Besides this Ephod was very different from all others in that curious and significant Ornament of the two Onyx stones engraven with the names of the 12 Tribes of Israel (a) Exod. 28.10 Casaub ad Annal. Baron p. 169. six of their Names on one Stone and the six other Names of the rest upon the other stone according to their birth Each stone was set in gold and placed on the shoulder pieces of the Ephod The Onyx stone is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoham The 70 calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Smaragd The Vulgar lapis Onychinus the Chaldee-paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beryl Others Crystal By (b) Jerom ub◠suprà p. 61. Aquila Symmachus and Theodotion the Onyx By Josephus and Junius the Sardonyx and further Jerom adds that the names of the six elder sons were engraven on the stone of the right shoulder and of the six younger on the left But Ainsworth observes out of the Rabbins that they were graven in this order the name of Reuben the eldest in the first place on the right shoulder and Simeon the second son in the first place on the left shoulder Levi the third son in the second place 1. Reuben 2. Simeon 3. Levi. 4. Judah 9. Issachar 10. Zebulon 6. Naphthali 5. Dan. 7. Gad. 8. Asher 11. Joseph 12. Benjamin on the right and so on in this series according to their birth But to enquire a little into this stone I reade that there was a famous Castle called Du-Sohaim in former times in the land of Chaulan or Havilah in Arabia mentioned by (c) Bochart Phaleg l. 2. c. 28. Bochartus out of the Arabian Geographer which had its name from the plenty of these stones in that place or the stones from the name of the City for they are found in that Land as (d) Gen. 2.12 Moses hath asserted in the description of Paradise where the 70 translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The stone called Prasinus because its greennesse was like the leaves of Leeks and is a kind of Smaragd In the Book of (e) Job 28.16 Job where the Shoham is turned by us the Onyx and called precious the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be compared to the precious Oynx In three (f) Exod. 28.9 35 25. 39 5. places of Exodus they turn it by the Smaragd In (a) Ezek. 28.13 Ezekiel they translate it Sapphire In other (b) Exod. 28.20 39 11. places by the Beryl by the (c) Exod. 35.9 Sardius And lastly in 1 Chron 29.2 they translate and the stones Soham expressing the very Hebrew word So that the incertainty of their version being so great we cannot fix upon any thing from them But the general current of interpreters runs for the Onyx so called from its likenesse in colour to the Nayle of a mans hand although there want not varieties of colours in them But as to the Arabian kind (d) Pliny lib. 37. Cap. 6. Pliny writes that it is black with white circles And (e) Solinus Cap. 36. ad finem Solinus of the Sardonyx found near a bay of the Arabian Sea speaks largely So that the plenty of these stones in Arabia not onely mentioned there to be found by Moses but by Pliny and Solinus do somewhat fortifie our Translation Besides it was
Iliud α. ver 482. φ 326. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of contraries a usual figure as bellum q. minimè bellum lucus q. minimè lucens Because Tarsus was a rich Countrey and this precious stone is of great value Others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exploration or trial of Marble Upon what grounds either are founded I leave to the Grammarian But seeing in Scripture this word is sometimes put for the Sea Psalm 48.7 and Isa 2.16 (a) Gregor Lex Sanct. p. 270. therefore learned Authors do conceive that the precious stone of the same name is so called from its sea-green colour such as the Beryll is resembling a colour mixt of blew and green If it have any golden Rayes in it it is called a Chryso-beryll which some do refer to the Chrysoprase But this is a general Note that different stones of several colours if they have any streakes or spots resembling Gold are by some Authors presently call'd Chrysolites But of that stone which bears the name of the Chrysolite Boet. l. 2. c. 65. p. 210. I made mention before in the Discourse about the Topaz Hereby we may see the reason why so many have read the Hebr. Tarshish in this place by the Chrysolite and that the Chrysolite properly so called is not the Beryl is evident in that these two are distinctly reckoned in the Revelations Rev. 21.20 All Beryls are transparent but of a dilute or waterish colour but if they be deep tinctured they are taken for other gemmes As for the origination of the word Beryl (c) Isodorus l. 16. c. 27. Isidore of Sevil hath noted it to be from the Indian-tongue and our word pearl is thought to be thence deduced of which those that are skilful may give an account whilest we considering its colour and name in relation to the sea may very aptly referre it to the 10th Son of Jacob whose name Zebulun was engraven thereon Which agrees with the Marine habitation of this Tribe according to the Prophecy of Jacob. (d) Gen. 49.13 Zebulun shall dwell at the haven of the Sea and he shall be for an haven of ships and his border shall be unto Zidon To which purpose Moses tunes his dying song when joyning him with Issachar in the Book of Deuternomy Accordingly in the partition of the Land of Canaan we have recited the Towns of his Province bordering upon the Mediterranean and the Galilean Seas the former on the West and the other on the East This Tribe and tract was famous for the birth of Jonah the Prophet who was born at (a) 2 King 14.25 Gathhepher or (b) Josh 19.13 Mat. 12.41 Gittah-Hepher in the Land of Zebulun He that fled from the Tarshish of Canaan the presence of God to the Tarshish of the Gentiles But behold c a greater then Jonah is here who was conceived here often crossed this Sea of Galilee and taught in these parts The Beryll of his doctrine shone most gloriously in the (d) Esay 9.1 2. Math. 4.13 15. the borders of Zebulun and Napthali by the way of the Sea The people that sate in darknesse saw great light and to them which sate in the Region and shadow of Death light is sprung up To conclude As Zebulun was a great Traveller and Merchant by Sea so had he often occasions of sending orders and accounts in writing and therefore he is recited to be good at the Pen. (e) Judg. 5.14 Those that handle the pen of the writer came out of Zebulun to the War against Siserah 11. The 11th Stone in order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Onyx whereof before On this was graven the name of Joseph Which exprest as (f) Dr. Prideaux one speaks his humanity Sure we are he was the kindest Brother that ever we reade of and therefore the two Stones of the shoulder had all the names of the Children of Israel in them to shew as was noted before that kindness love and compassion which Joseph manifested to his Brethren in providing a habitation and nourishing them in the Land of Egypt This is a stone of great variety and moderately transparent Oh how (g) Gen. 49.22 Deut. 33.13 manifold are the blessings of Joseph He had (h) Deut. 21.17 two portions in the Land of Canaan which was the right of the first-born For good Jacob adopted (i) Gen. 48.5 his two sons for his own and made them to bear equal share in all the priviledges of his immediate sons and that Joseph might not lose the blessing of the (k) Gen. 49.24 Stone of Israel we have Joseph himself in one Stone among the 12 tribes on the Breast-plate and two Onyxes on the two shoulders of the High-Priest for Ephraim and Manasseh whom the Holy Patriarch brought into a relation of immediate filiation to him The twelfth and last is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashpheh Wherein all consent for the Jasper A stone well known whereof some are of various colours spots rings and streaks some are very dark and opacous those are the worst some are clearer but none fully transparent It s difference from the Agate I mentioned before The word some do derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eminent Buxtorf and according to the Chaldee signification to break in pieces how appositely Rev. 4.3 let others judge We read in the Revelations that he who sate upon a visionary Throne was to look upon like Jasper signifying the admirable stupendious and various excellencies of the divine attributes and as this stone is not transparent so neither is it possible for any mortal eye to dive into the bottome of those unspeakable Mysteries The Learned Paraeus conceivs that the person sitting on the throne was †Paraeus in Rev. 4.3 p. 662. b. edit Francof 1647. Col. 3.1 Jesus Christ God blessed for ever into whose hands the Father hath cowmitted all judgment Then doth it properly fit Benjamin whose name was engraven on the Jasper in Exodus The Lord Jesus being the true Benjamin of the Father the Son of his right hand who sitteth * on the right hand of God In the 21 of the Revelations the Jasper of Benjamin is named first well suiting with our spirituall Benjamin who is the head of the body the Church who is the beginning the first-born from the dead Col. 1.18 that in all things he might have the preheminence Accordingly in the portion of the Tribe of Benjamin stood the glorious Temple at Jerusalem the Type and Figure of Christ according to the Prophecy of Moses The beloved of the Lord shall dwell in safety by him Deut. 33.12 and the Lord shall cover him all the day long and he shall dwell between his shoulders His ravening like a Wolf noted say some the Altar's devouring consuming multitudes of Sacrifices Paul the chief and first of the Apostles was of Benjamin the Jasper first mentioned in
the Jewish Paedagogy so came it to passe also in the approaching Evening of the World Nay in the times presently succeeding James told them that (l) Jam. 5.9 the Judge was then at the door and generally throughout the Epistles Gospel-daies are called the (m) Heb. 1.2 last daies The (n) 1 Cor. 10.11 Dr. Whitaker de Sacramentis pag. 109. Edit Francof 1654. ends of the World being come upon us Some there be who conceived that the Passeover did typify and praefigure the Sacrament of our Lord's Supper wherein the soul of a Believer feeds upon Christ the Lamb of God But doubtlesse in the main the Scripture doth therein point at Christ The Sacraments of both Testaments do hold forth the Lord Jesus the former look forward upon him as being not yet come the latter look backward upon him as being already come For hereby we (o) 1 Cor. 11.26 shew forth the Lord's death till he come that is in his last and most glorious Advent to deliver his people and to judge the World of the ungodly The next Annual festivity was the Feast of first-fruits or Feast of weeks being celebrated fifty daies after the Israelites coming out of Egypt and therefore is called in the New-Testament (p) Act. 20 16. Pentecost At the first Pentecost in the wildernesse was the Law given by Moses In the last Jewish Pentecost was the (q) Act. 2.1 Holy Ghost given to the Apostles at Jerusalem and then the first-fruits of the Gospel were offered up to God through Jesus Christ by that miraculous conversion of (g) Act. 2.41 3000 souls by the Sermon of Peter Which was the earnest of the great Harvest to follow in the whole world The Feasts of the seventh moneth were these 1. The blowing of (h) Lev. 23.24 Trumpets on the first day of the seventh moneth and might hint at the preaching of the Gospel most clearly in the latter end of the world as some apprehend The Fast of Expiation on the tenth day of the seventh moneth was a most clear presignification of our blessed Lord's (b) Crames expiating for sin (a) Ribera p. 339. Some apprehend that this and other Fasts among the Jews might denote the solemn fastings for sin under the Gospel the denial of our selves taking up the Cross of Christ and the constant study of the mortification of (c) Gal. 5.24 the flesh and all the lusts thereof The Feast of Tabernacles as it reflected backward on the Jews (a) Lev. 23.42 dwelling in Booths in the Wildernesse so it looked forward likewise on the state and condition of Christians while travelling thorough the wilderness of this World that we are but strangers in this Earth (d) 1 Chron. 29.15 as all our Fathers were Our dayes flee away like a shadow we have here no abiding City The Lord himself alone is (e) Jerom. Tom. 6. in Zach. p. 347. cum solice Psalm 90.1 the dwelling place of Saints in all generations as holy Moses speaks of himself and the children of Israel while wandring in the howling Desart of Sinai Wherefore Abraham and all the Blessed Patriarchs dwelt in Tents (f) Heb. 11.14 15 16. plainly declaring that they sought a Country which is Heavenly To which God of his infinite mercy bring us through the propitiatory blood of the (g) Heb. 13.20 Great Shepheard of the sheep the Lord Jesus whom he raised from the dead On the seventh day of this great Feast of Tabernacles there was offered the smallest number of Sacrifices to note the declining of that antient legal and Ceremonial Worship (h) Sheringham in Codicem Joma p. 39. and that a more perfect sacrifice was ready to be introduced in their room Besides the presignification of some Gospel-Excellencies by these Feasts It is noted by a learned Man that there was a reason for their celebration among the Jews referring to the impetration of some particular blessings upon the Earth according to the several seasons of the Year wherein they were solemnized There was an offering of the quantity of a Homer given up at the Passover to beg a blessing on the Harvest The first-fruits they offered up at Pentecost to obtain a blessing on the fruits of their trees at the Feast of Tabernacles they (a) 1 Sam. 7.6 powred out water to beg the blessing of Rain upon the Earth it being then the seed-time in the land of Judea These Waters were drawn out of the Fountain of Shiloah Whence it is that the Evangelical Prophet complains of the Jews that they refused the (b) Isa 8.6 waters of Shiloah that go softly not trusting in Gods gracious promise that he made to King Ahaz of the true Shiloah He that was to be sent to them the Messiah Isa 7.14 which was given as a firm word for him to rest upon against the Kings of Israel and Syria For it was plain that the Race of David should continue till the coming of that Immanuel who was to be born of a Virgin and therefore the enemies should not prevail to extinguish the Royal Race of Judah Hence is it that our blessed Lord alluding to this Libation or powring out of Waters at the Feast of the Tabernacles cryes out in the last and great day of the Feast John 7.37 that they should come to him as the true Fountain of Shiloah that gives forth living waters which thing he spake concerning the Spirit For he that believeth on him as the Scripture saith that is he whose Faith is grounded on Scripture-promises for we are not to understand that Text of any citation there being no such place extant out of his belly shall flow Rivers of living-waters i. e. There shall be within him a Heavenly spring of Grace that shall flow into the Ocean of Glory The Heathen had an apish imitation of this great Festivity Plut. Thes gr p. 19. Edit 1. Steph. 80. Plut. Romul p. 66. gr Aedit H. Steph. as Plutarch remembers in the life of Theseus that the Athenians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in memory of the deliverance of their City by Theseus and to implore a blessing on the fruits of the earth and moreover concerning the Romans at set times dwelling under Fig-trees as the same Author hath recorded in the life of Romulus and in the fourth of his Symposiacks mentioning this Feast foolishly compares it with the Heathenish Feast of Bacchus qu. 5. Here before I conclude give me leave to treat a while upon the Conjecture of some persons who conceive the 3 solemn Festivals celebrated among the Christians to have been pre-exemplified in those 3 Eminent Feasts of the Jews The birth of our Saviour answering to the Feast of Tabernacles For so a very Learned man of our Nation and others viz. Beroaldus Mede Vol. 1. p. 618. Scaliger and Calvisius conceive and seem to prove it by good arguments that our Saviour was born in September the time answering to
sold and laid them down at the Apostles feet I fear me those that are rich persons who press this labouring of Ministers in worldly vocations so much will come off very dolly and slowly to this work of selling all and laying it down at the Ministers feet I am sure the poor would not complain so generally as they do nor the Ministrey be driven from their duties to worldly labours if this their absurd inference should take place if such would do their duty in this case which is inferred upon their own supposition But thirdly As to the times of the Apostles we are to consider likewise that Christian Religion had not then so fâ—r prevailed as to get any strong footing in Princes Courts So that there were no Christian Magistrates to be a hedge about the Church and to take care in this particular for the comfortable support of the Ministrey The Apostles declared the will of God sufficiently but they had no coercive power in this point and though doubtless many might make conscience who were able to do it yet there wanted not a Demas to forsake even them and to embrace this present world No doubt there were several persons that being not soundly wrought upon did pull back and withdraw Acts 4. ult 5.1 c. as we read in the case of Ananias and Saphira else what needed the frequent and fervent exhortations to this duty of communicating But when once Christian Magistrates arose they took care for a certain rate or tribute to be imposed on the people for this purpose as it was in the days of Constantine and Licinius And why that which is incumbent as a duty upon Christians may not be made one of the Topicall or Municipal Laws in any Christian Kingdom State or Commonwealth I see no reason since it tends to the preservation of Gods publique Worship under the Gospel But however in this case it is very dangerous for any persons who have this worlds goods to plead poverty and going behinde hand to palliate their want of love to the Ministrey to excuse them from this important work Possibly the Lord may providentially blast such mens estates ere they are aware Certainly whatever is detracted secretly from that use will make bad portions for their posterity Pro. 3.9 10. Hag 2.18 19. Mal 3 9 12 Dâ— Edw. Reyn. ib. sup I am sure God did of old promise particular blessings to such as brought in of their substance what was enjoyned for the honourable and splendid maintenance of the Temple and do we think that God hath less care of and love to his Gospel Ambassadours who are the Ministers of the New-Testament No certainly But let such consider that the very Heathens dealt more nobly and candidly with their Idolatrous Priests who helpt on the poor creatures towards hell Yet because under the sense of some Religions though false worship they were most of them very liberal It is not my design to quote any Humane testimonies at present I shall content my self with the citation of one example out of Scripture which the Spirit of God takes notice of and that is of the people of Egypt in the days of Joseph although they were then exercised under a sore judgement of Famine when all the other people of the Land had sold their goods and possessions to Joseph for the Kings use Gen 49.26 yet the lands of the Priests were even then excepted I heartily wish that such poor souls as are tainted with disaffection to the maintenance of the Gospel Ministrey that otherwise possibly some of them may be honest good meaning people were a little sensible that the hand of Joab is in all this I mean the Jesuits and persons of other Orders among the Papists many whereof have been in these late years discovered to have been among those people in their meetings that withdraw from the publique Assemblies and have been known by some of our Nation that have seen them beyond Sea in the proper habits of their Orders whose great design is to subvert the Universities and the Ministrey and then they know well enough we must bid farewel to the Protestant Religion and the game will be theirs How many Popish opinions have been vented by them and here cryed up for New Lights is too sadly known as the Doctrine of Perfection Voluntary Humility and neglect of the body attainable in this life and that the Ministers of the Reformed Church are no true Ministers and a number of the like arising out of the Bottomless Pit our sad discords make sweet harmony in Popish ears So that what on the one side betwixt poor seduced spirits and carnal and prophane who love none but daubers with untempered morter the faithful Ministers of Christ are objected to great reproach and rebuke this day so that the spirits of the godly and such as are stedfast in Gospel-truths are grieved and wounded the wicked Popish seducers warmed by success the Devils expectations raised and the Papists hopes of a great harvest greatly enlivened to whom in the Northern parts many have declined already and more will daily Nay in conclusion they will strike at the Protestant Magistracy as well as Ministrey it is their great aim to bring it about And I doubt not but godly Magistrates do consider that there is no one sort of people under their Government that can so effectually promote their interest as a godly faithful Ministrey can when encouraged by them since they have so much influence upon the consciences of men I hope God of his infinite mercy will stir up the wisdom and courage of our godly Magistrates that sit at the Helm to reform what is amiss to be a terrour to evil works and an encouragement to the upright in the Land that so a godly Ministrey may be protected maintained and cherished to the glory of the Gospel that the Ark of Gods presence may ever continue among us in despite of all the gates of Hell so long as the Ordinances of Heaven shall endure To which end it is well worth the consideration of the faithful to take special care for their preservation and all due encouragement since there is a necessity for their costly and chargeable education in the famous Seminaries of Learning seeing now abilities for Ministerial service are not given in miraculously The Scriptures being written in the Learned Languages there is great necessity for them to be well skilled in them Their preparatory studies and their actual services do greatly waste the vital spirits more then those of the Law did They are commanded to be wholly in these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Paul to Timothy Be in them converse in them make them thy business 1 Tim. 4.15 whence may be inferred that the Ministrey should not immerse themselves in secular affairs left thereby their progress and proficiency in the study of the Scriptures and their own hearts should be obstructed and hindred So that unless
strongly necessitated by want and poverty and the wickedness of those that are able and deny subministration and supply to their wants they ought not to disturb their spirits with the overwhelming and soul-dividinging cares of this life Besides it is necessary for them as the case now stands that they should have a well-furnish'd Library and be well acquainted with the History of the Church all along since the world began especially since the time of Christ to our days Nay there is not one Art or Science in the whole Circle or Compass of Learning but some way or other may contribute to the capacitating of a Minister for his work in the explication and applying of Scripture They ought also to be well versed in controversie that they may be able to oppose gain-sayers and maintain the Truth To this purpose speaks a learned and faithful Dispenser of the Gospel in his days That they ought to have The skill of Arts D. Stoughton Preachers Dignity and Duty p. 87. c. of Tongues the ancient Hebrew the copious Greek the elegant Latine Tongues are necessary for Embassadors and these Tongues are very necessary for God's Embassadors All which must be assisted as the Orb in his motion with his Intelligence or rather informed as the Body with the Soul in all his operations with pithy Logick perswasive Rhetorick profound Philosophy that I may not name others every one of which apart would make a noble Profession in another and yet all together make but a small part of the Noble Profession of Theologie and rather not a part but a Porch of this Royal Building For I have not yet told you of the Scripture in which not a word not a jot not a tittle but hath its weight and must not be suffered to perish the depth of the Scripture left it be said by some scoffing Samaritan The VVell is deep and thou hast never a Bucket Lastly The infiniteness of Divinity there is no infinity in Philosophy but here there is positive controversal Ecclesiastical experimental for the chair for the Schools for the pulpit for the conscience c. All which are necessary for him that would be a worthy Divine 5. He must provide for his own Family or else he will lie under that heavie doom of the Apostle To be worse then an Infidel and deny the Faith which to do as a Man as a Christian as a Scholar as a Minister that is not in a sordid mean base and precarious way lest the Dignity of his Office be objected to contempt in the eyes of carnal vulgar people who generally receive the Truth with the more respect and obedience from such as having some moderate and comfortable estates and are not obliged to unworthy and pedantick shifts and cringings to every insulting Balak nor the ensnaring of their Consciences to satisfie corrupt lusts and humours by intrenching upon their glorious Commissions received from Christ This being certain that converting work is the main and principal work of the Ministry which will be greatly advanced when their persons are not obnoxious to scorn by their meanness which was found fully true in the person of our blessed Lord and his holy Apostles and Disciples 1 Tim. 3.2 Lastly Every Gospel Minister is commanded to maintain Hospitality themselves as well as to preach it Alas they may indeed teach it to others while their Lungs and Heart strings crack for want of supply but are not able generally themselves to go to the cost to practise it in our Nation through inability They are so far from being capable to perform this Duty that many have not for their present necessities much less for their conveniency and refreshment These things being premised and duly considered viz. The noble Provision which God made for his servants under the Law the Dispensation whereof was far inferiour to this under the Gospel Though some will say that the pomp of those Ordinances consisted much in external splendour and they say true but yet thence can by no means be inferred that God requires not the service of our Bodies and Estates under the Gospel for its evident the whole New Testament teaches the quite contrary Besides the necessary and costly provision of all acquired knowledge the enjoyned seclusion of themselves from worldly occupations their required sustentation of their Families and provision of a subsistence for them after their departure The honour and reputation of the Gospel The occurring and obviating the secret designs and machinations of our Popish adversaries who like the Spartans of old to the Athenians did but desire their Orator and then study by all means to ruine Protestant Religion among us and not finding any directer course to steer then this the pulling down of Universities in the which provision is made for able Workmen in the Lord's Vineyard and for such as manage the controversie against them as blessed be God hitherto successfully by Raynolds Whitaker Willet Abbot Davenant and many others and further to subvert the stated and fixed maintenance of the Ministers when come abroad whereby the Divel's ayms will be gratified the enemy overjoyed the Gospel ruined and Ark depart from our Israel But blessed be the Lord who hath fixed his memorial stone in Eben Ezer 1 Sam. 7.12 hitherto hath the Lord helped them and we hope the same mercy will yet continue to make them against those subtle insinuating enemies a fenced brazen VVall Jer. 15.20 21 They shall fight against them but they shall not prevail against them for I am with you to save you and to deliver you saith the Lord. And I will delâ—ver you out of the hand of the wicked and I will redeem you out of the hand of the Terrible Ps 85.9 c. Surely his salvation shall be nigâ— them that fear him that glory may dwell in our Laâ—d That mercy and truth may mee together righteousness and peace may kiss each other Truth shall spring out oâ— the earth and righteousness shall look down from heaven yea the Lord shall give that which is good and our Land shall yeild her encrease Righteousness shall go before him and shall set us in the way of his steps Though the Kâ—ngs of the earth set themselves and the Rulers take counsel togeâ—her against the Lord and against his anointed yet hath he set his King upon his holy hill of Zâ—on and will gâ—ve him the heathen for his Inheritance and the uttermost parts of the earth for his possession As for those that break his bands in sunder and cast away his cords from them He that sitteth in the heavens shall laugh the Lord shall have them in derision He shall speak unto them in his wrath and vex them in his sore displeasure He shall break them with a rod of iron he shall dash them in pieces like a Potters vessel O then kiss the Sun lest he be angry and ye perish from the way when his wrath is kindled but a little
Blessed are all they that put their trust in him CHAP. X. OF THE Temples Destruction 2 Chro. 36.12 Ver. 14. Jer. 5.31 WE are now arrived at the fatal and final period of that first and most Magnificent Temple which by reason of the manifold and hainous sins of the Kings and Nobles the Priests and Levites the lying false Prophets and the willingly seduced people of the Land of Judah was consumed with fire and utterly laid waste by Nebuzaradan the Captain of the King of Babylons Guard 2 King 25.8 Jer. 52.13 Joseph contr Apion l. 1. p. 144. Strabo Geog. l. 15 p. 687. Calvis Isag Chronol f. p. 79. Petao-Ration Tem. p. 2 l. 4. p. 234. edit Par. 1656. in the 19th year of the Reign of Nebuchadnezzar his Imperial Master This great and potent Emperour who employed his Captain in that dismal design is called Nabuchodonnosor by Josephus out of Berosus a Chaldean Writer by Strabo in the 15th Book of his Geography Navocodrosor by Ptolomy in that his most Golden Canon of the Assyrian Monarchs Nabocolassar according to a very correct Copy of it communicated by Dr. Overal sometime Dean of Pauls in London to Scultetus living at Heydelberg and since printed by Calvisius agreeing with another of the same kinde published by Petavius out of the Kings Library at Paris The same Canon for substance though different in some letters of the names and the years of their Reigns is presented to us by Eusebius in his Chronicle where this King is called Nabupolasar or Nabuchodonosor But to leave the variation of Authors in the several letters of his name I shall proceed to accommodate the time of the ruine of this once glorious Pile to the year of the worlds Creation wherein it hapned according to the best account yet extant Here because I am not willing at present to trouble any with that controversie I shall follow the calculation of the elaborate pen of the late famous Primate of Ireland Vsserii An. Lat. p 1. p. 131 in his Scripture-Annals accordingly as I have hitherto generally done all along this work First of all it is to be noted that the 19th year of Nebuchadnizzar was coincident with the 160th year current of the Nabonassaraean Aera for although his Father Napopollasar died in the 143 year of that Aera as appeares evident by Ptolomies forecited Canon and therefore the Sons 19th year must fall in with the 162 year of Nabonassar Dan. 1.1 Jer. 25.1.46.2 yet the Scripture doth expresly affirm in one place that the first year of Nebuchadnezzar was the third and in another that it was the fourth of Jehoiakims Reign that is the third ending or ended compleatly and in the beginning of the fourth At what time he went upon an expedition against Pharaoh Necoh at Carchemish by the River Euphrates which Josephus affirms out of Berosus Joseph p. 144 Peta dedoctr Temp. l. 9. c. 61. p. 143. to have been done by his Fathers direction being then alive Although I know the learned Petavius differs in his judgement Yet there seems to be truth in the Primates assertion if we compare the current and compleat years of the Kings of Judah diligently together with this present Assyrian Canon and the Eclypses which confirm it recited by Ptolomy in his Almagest which would take up much room and not tend much to my purpose at present to ampliate in it There are four Eclypses noted by Ptolomy to have been seen at Babylon before the date of the 160 year of this Aera yea before Nebuchadnezzar entred upon Dominion For the last of the four which was of the Moon fell out in the fifth year of Nabopollasar his Father and the 127 of the Aera Bulliald Astron Phil. l. 3. c. 7. p. 151. and all of them are found by calculation from our present Tables to correspond very near with the quantities of the eclypsed digits mentioned by Ptolomy Hence it is that Astronomers have esteemed this Epocha to be one of the firmest Basis of all Chronology Now then to apply the time of this sad Catastrophe and dissolution of the Temple to the Julian period For which purpose we must at present assume some things but yet such are now generally agreed on and demonstrated by able Authors 1. That the first year of the true time of our Lords Incarnation was co-incident with 4710 year of that happily-invented Julian Period and also with the 4000 year of the world 2. That the first of Nabonassars Aera did correspond with the 3967 year of the forementioned Period To which if we adde 159 compleat years of Nabonassar's for it was in the 160 current the Sum brings us to the 4126 year of the Julian Period in which the 19 year of Nebuchadnezzar deduced from his first beginning to reign while his Father was yet alive doth compleatly fall If further we shall substract 4126 from 4710. the year of the Julian Period at our Lords birth the residue will be 584 years before Christs true birth-time or 588 before the vulgar computation which is four years behinde the truth when the Temple was destroyed Lastly If we deduce those 584 years before Christ from 4000 the year of the world wherein Christ was born according to the best computations the residue points out 3416. for the year of the world wherein the Temple was burnt according to this calculation of the times In this deplorable year 2 King 25.8 on the seventh day of the fifth Moneth answering to August the 24 of the Julian year being Wednesday the Great Commander of the King of Babylons Army sets fire to the house of the Lord and the Kings Palace and to all the houses of Jerusalem so that every great mans house was burnt with fire which dismal and flaming consumption continued till it had fully devoured all those forementioned stately Palaces on the 10 day of the same fifth moneth answering to the 27 of August being Saturday Jer. 52.12 and the Jewish Sabboth when the City rested in its cinders for the sins of the Inhabitants who had so greatly polluted the Sabboths of the most High God After this they brake down all the walls of Jerusalem round about then they battered in pieces the two famous pillars of Brass the ten Bases with their lavers together with that admirable Brazen Sea all to shivers and carried away all the brass to Babylon with the Cauldrons Candlesticks Cups Snuffers Spoons Shovels Fire-pans Bowls and Basons and all the Vessels of Gold Silver and Brass great and small wherewith they ministred in the house of the Lord yea the treasures of the Temple and of the King and his Princes were conveyed to the Triumphal City So that now the Lamentations of Jeremy the weeping Prophet may well suit the subject of this Chapter seeing the once delicate Daughter of Zion now sits desolate upon the ground while her dear children Jer 6.2 hanging up their harps upon the willows by
together with the Temple had four times as much as the Wealthiest and fattest Tribe in the Land of Promise which must be needs above the third part of the Income of the whole Countrey Nay in Ezekiel's Visionary Land of Canaan the sacred Portion seems to be the third part of the Land For if we observe the whole House of Israel was to have been but five thousand Reeds broad and twenty five thousand long Ezek. 45.6 which cannot be understood of the City which was to be but square four thousand five hundred c. 48.30 And being compared with the Portion of the Priests and Levites considering also what fell to the Prince it is conceived by some that the third part of the Land was theirs shewing the ample Provision which God determined made for the Gospel-days From all this Discourse will clearly follow an inference of great shame to many Christian Nations of Europe who allow more ample maintenance to very mean and inferiour Officers in the State Civil and Military then to the very Captains in the Spiritual Army who for want of due supplies are generally constrained to their grief to walk Antipodes and contrary to their own Doctrine of Hospitality many times after their own departure exposing their nearest Relations to stand in need of others Hospitality to the great dishonour of God and true Religion Nay such Countries many times compel the Stewards of God's lively Oracles to serve Tables and the Dispensers of the Mysteries of Faith not being able to provide like men for their own Housholds even practically to deny the Faith unwillingly to prove worse then Infidels 1 Tim. 5.8 Whereas it is but equal by the Law of Nature that the Embassadors of most joyful Tydings such as is the Gospel and the New Covenant of Grace should have the most plentifull Rewards when as the Legal Messengers brought News of a fiery Law and a Yoke of costly and insupportable Ceremonies Besides their Work generally contained outward and bodily labour which whets the Appetite and strengthens the Digestive Faculty whilest the New Testament Service being of a more sublime Orb is greatly exhaustive of the Vital Spirits which calls for greater and more costly Supplies for their refection and sustentation Let us in fine remember and beware lest St. Peter's Keyes for want of Oyl should contract an unseemly rustiness and the beautiful Lamps of the Sanctuary without a supply of the Juyce of the Olive should go out in obscurity or at least burn exceeding dimly A sordid maintenance for certain will produce a rusty and sordid Ministry A Jeroboam's Priesthood of the lowest of the People may well carry Wisps of Hay to feed Calves at Dan and Bethel A thing to be trembled at in Gospel-days that the Arch-Enemies of the Truth should have their Designs so deeply fomented But however seeing God's Majesty hath ordained more copiously and splendidly for his own appointed Ministers in the Temple Let then these Divine Officers go on chearfully to their Work of Sacrifices at the Solemn Dedication of the Temple in the next Chapter and answer their Relations Gen. 2.8 as Abraham did his when going up to offer in this very same Mountain of Moriah with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will provide CHAP. VII Of the Encoenia or Solemn Dedication of the Temple HEre it is requisite for the discharge of our duty as to this Chapter that we first set down the circumstance of time wherein this stately Work was performed Wherein to avoid all Contests at present We shall follow the renowned pious and learned Primate of Ireland in His fore-cited Annals pag. 58. who places it in the Three Thousand Seven Hundred and Tenth Year of the Julian Period and the Three Thousand and first Year of the World and shews that it was co-incident with a Year of Jubilee and in the seventh Moneth of that year called Ethanim 2 Chron. 5.3 The first day whereof according to his Calculation though it 's greatly disputed to the contrary did exactly concur with the 230 October of that Julian Year The Temple was finished in all its parts in seven years and about six moneths For it was first founded in the second day of the second moneth 2993. But the Dedication was prorogued to the 8th Year because of the solemnity of the Year of Jubilee sayes our Reverend Author So Peâ—avius de Doctr. Temp. lib. 13. p. 537. 1 King 6.38 Solomon is said indeed to be but seven years in erecting this Building and all its Appurtenances that is seven compleat years though there were several moneths over We shall then according to His mind present this Season in a silent Scheme onely let 's remember it was the 2758 Judaical Year the Julian Cycle of the Moon five and the Judaical three the Cycle of the Sun that year was 14 the Dominical Letter D. Therefore the Neomenia Tizri or first day or New Moon of Tizri called Ethanim in those dayes must be Feriâ Sexta or Friday Octob. 23. according to Him Ethanim October Feria  8 30 6 The first day of the Feast of Dedication 9 31 Sab. day The second of the Feast  Novemb.  10 1 1 The 3d day and Expiation Day Numb 29.7 11 2 2 The 4th day 12 3 3 5th day 13 4 4 6th day 14 5 5 7th day 1 King 8.65 15 6 6 The first day of the Feast of Tabernacles 2 Chron. 7.8 Numb 29.12 16 7 Sab. The 2d day 17 8 1 3d day 18 9 2 4th day 19 10 3 5th day 20 11 4 6th day 21 12 5 7th day Here the two Feasts of 14 days ended 1 Kin. 8.65 22 13 6 8th day A solemn Assembly 2 Chron. 7.9 Numb 29.35 23 14 Sab. Sabbath day At Even the Sabbath being ended and being the 23 day of the moneth Solomon sent the People away 2 Chron. 7.10 There are great Wranglings among Chronologers in this particular Calvisius places the 23 day of Ethanim on the 5th of October being Monday as he says A. M. 2940. Scaliger An. P. J. 3703. the New Moon of Ethanim October 12. and so his Scholar Helvicus But a late Learned Author casts the New Moon upon Octob. 5. The first day of the Dedication Octob. 11. and the departure of the People Octob. 27. It would take up more time then is necessary to imploy on this Design if we should spend many Lines upon the Reconcilement of various Authors that treat upon this Point To which purpose it were very necessary to enquire anxiously into the exact Julian Year wherein this dedication fell out a fterward to calculate the New Moon of Nisan out of the best Tables and then to assure the Reader by the falling out of the New Moon before or after the Equinoxe whether it was a common or intercalated year Nay to be most exact to deduce the Moons Conjunction out of the Tables for the moneth of Ethanim it self and then add to that time