A Pisgah-Sight of Palestine, Book 5 · Part 1 · Chapter 18
CHAP. XIX. Objections against Zorobabels Temple rebuilt by Herod.
Philol.
I Forbear from objecting any thing against this Map of the Temple, seeing, by your confession, it is none of your own designing, but borrowed from Ludovicus Capellus. OnelyOnly let me tell you, that I have seen a draught of the same Temple, as in fashion much unlike it, so in exactness far above it. I mean the same which Constantine L' Empereur hath set forth out of Middoth, or the Rabbinicall book of Solomons building.
Aleth.
I confess my self to give little credit to Rabbinicall relations therein, and think the worse of the writings of all Rabbins, for their own thinking so well thereof, comparing them with, yea preferring them before Scripture it self. SuchaAs translated by Buxtorse in his R…censio opcris Talmudici. passages (which for me shall goe unenglished) being found frequent therein.bIn Codice juris Bava M…tria sol. 33. 1. In illis qui operam dant lectioni Biblicae, virtus aliqua est, aut potiùs nulla; at qui traditioni, virtus est, propter quam accipitur praemium. Egredienti cIn Codice juris Chagiga. so. 10. 1.è studio Talmudico ad studium Biblicum, non erit pax. dIacob in Libro Caphtor. …o. 121.Scito verba Scribarum amabiliora esse verbis Prophetarum. Justly therefore did Christ complain of thē,eMark 7. 13. Making the word of God of none effect through your traditiōs which ye have delivered. And, although I am not of the mind offTom. 2. par. 2. pag. 576. Villalpandus, who adviseth such as would read the Rabbins without danger, first to fense themselves with the signe of the Cross, and then whilest reading their books, often to repeat our Saviours word, You are of your father the gJohn 8. 44.Devill; yet I conceive Epicharmus his counsell very usefull herein, foreign, Remember thou not to beleeve, their books (I mean in many passages therein) being the Leaven of the Scribes and Pharisees, whereof Christ forewarneth us to beware.
Philol.
Grant them unsound in points of faith, they may be true in matters of fact. And though we must zealously reject their doctrinall positions, we may safely embrace their historicall relations; especially concerning the contrivance of the second Temple extant in their age.
Aleth.
As touching this second Temple, the works of the Rabbins now extant can give us no true intelligence thereof. The Iews once said to our SaviourhJohn 8. 57., Thou art not yet fifty years old, and hast thou seen Abraham? taxing him for pretending to more antiquity, then his age could extend unto. Though this was but a cavill at Christ, the same may justly be charged on the Rabbins, that the oldest of them extant at this day, (all of them writing since Ann. Dom. 100. in Trajans time) are too late and modern to give us any infallible information of the second Temple, as which their eyes did never behold. Whilest Iosephus (out of whose instructions Capellus his description was lately taken) was an eye-witness thereof.
Philol.
Allow their personall experience too short to reach the Temple, their reports proceed on ancient records, declaring, as what was done in their days, so in the old time before them.
Aleth.
So many and prodigious are theiSee Sixtus Senensis on this subject. monstrosities by them delivered, that it is hard to discern their Lampreys from their Snakes; and the very truths among them are rendered suspicious, because mixed with so many falshoods: Who, because they received not the truth [Christ himself] for this cause God hath sent them strong k2 Thes. 2. 11.delusions that they should beleeve a lye.
Philol.
Grant the Rabbins generally guilty hereof, yet Rabbi Iudah may be credited, living about Trajans time, not much above thirty years after the destruction of the Temple. One commonly styled the Prince, and the Holy, conceived by his Countreymen next to Moses in knowledge and piety. Wherefore that new description of the Temple I so lately commended, deserves beleefe, coming from the pen of this Rabbi Iudah, as far exceeding other Rabbins, as the Patriarch Iudah excelled other Tribes.
Aleth.
Your so much admired Rabbi Iudah was swolne with Pharisaicall hypocrisie, as high as any other. Witness his dying words, breathing out his soul with an expression to this effect,IConstantine L' Emper…ur in M…ddo…b. cap. …. Sect. …. Lord of the world, it is manifest and known unto thee, that I have laboured in thy law with my ten fingers, and have not received any gain, no not with so much as the least finger. Justly therefore may we be jealous of this water coming from such a fountain.
Philol.
Well, to wave the description of this Rabbin, and to give you onelyonly an occasion to enlarge your self, I desire farther information both in this draught of Capellus, and also in your own written description of Zorobabel-Herods Temple. For the first, I wonder you have omitted the Bridge from mount Olivet to the Temple, mentioned in Middoth.
Aleth.
We finde indeed such a Bridge (others call it a Caus-way) in Middoth built on purpose from mount Olivet to the mountain of the house, A bridge from mount Olivet to the Temple.whereon the Temple was built. But oh! how long must that Bridge be? Above a mile in the direct extent thereof. How many, but especially how high must the arches therein be, to stride over so vast a concavity? What need of so expensive a structure, seeing an ordinary plank would serve for a bridge over Kedron? which in sommer time was all bridge it selfe. How came Iosephus (one neither blinde to see, nor dumb to tell of beautifull buildings for the honour of his nation) to take no notice hereof? Indeed the high Priests amongst the Romans, anciently had an inspection over the making and mending of bridges, thence called Pontifices: but he deserved to be Pontifex Maximus amongst the Iews, who erected this sumptuous bridge, on which may beliefe dare not walk with confidence, for fear of falling, and therefore I conclude it well omitted by Capellus.
Philol.
I am not satisfied in the reasons you give why Solomons Porch was so called.
Aleth.
Concerning the name whereof,Solomons porch. let me adde this (to what formerly we havewIn description of Zorobabels Temple. written on this subject) that some conceive it so called, not because Solomon ever built it, but because in after ages erected by Herod, it did approximate, or come the nearest in state and magnificence to that of Solomons first founding. Thus Manna is termedxPsal. 78. 25. Angels food, not because they ever eat thereof, but had they any intention to feed thereon, better dainties could not be desired by them, or afforded to them: as this Solomons porch (at leastwise in the apprehension of the builders thereof, well conceited of their own workmanship) was so called, because as brave, and beautifull, as if Solomon himself with all his wealth, and glory, had been the erectour thereof?
Philol.
I conceive some carnall reason for the buyers and sellers of Sheep and Oxen in the Temple, (driven out by our Saviour) because men, to save the tedious driving of them up in kinde, brought flocks and heards up in their purses to Ierusalem, (money wherewith there they bought them) but what use was there of money-changers in the Temple?
Aleth.
Money-changers their imployment.Besides their changing of strangers gold into silver, for less payments at their coming hither; silver into gold for the lighter portage, at their departure hence; under favour I conceive, they fitted people coming hither with Shekels, for their religious service. True it is, the Roman coins were onelyonly currant in common and civill paiments (as appears by Christs question and the Iews answer, Whose image and superscription is this? and they said, Cesars) but probably Shekels were used in sacred paiments, the Romans permitting the Iews the free enjoyment of their Religion, in things not destructive to their civill government. Now, seeing the Iews were enjoined by Gods Law, to tender unto him Shekels of the Sanctuary, not onelyonly in valuation, but in Specie (especially in the case ofyLevit. …7. 3. vowes, paying moe or few according to the age, or sex of the person) it is likely that the money-changers here furnished the aforesaid Votaries with Shekels, and other pieces thereof, in exchange for their Roman moneys. But herein such Brokers so improved themselves on the present necessities of some, and ignorance of others, that they much defrauded people with their contracts, therefore termed by our Saviour azMat. 21. 13. Den of theeves.
Philol.
Why was the outward Court in the Temple called the Court of women?
Aleth.
Why called Court of women.Not, that they alone were permitted to be there; but because they were not suffered, unless on speciall occasions, to goe any farther. Thus *De Bello Iud. lib. 5. cap. 14.Iosephus calls it foreign, the proper place for women to worship in; but elsewhere expounds himself,†Anti. …. 15. c. 14 foreign, farther then this the Temple was unaccessible to women; so that this Court was proper for, but not peculiar unto the weaker sexe for their staying therein.
Philol.
Seeing that Court was signally so called from Women, doe you conceive as many women as men repaired to Gods publick service in Ierusalem?
Aleth.
O no! All males were enjoined to appearaDeut. 16. 16. thrice a year (and that not empty handed) before the Lord in the Temple; whilest the same was not required of women. Whose exemption proceeded partly from the infirmity of their sexe, not able to endure so long a journey; partly to protect their chastity in such a concourse of people; and partly that they might attend their young Children, and family-affaires. For though God gave thembExod. 34. 24. assurance, that during their husbands absence, no enemy should invade the land; yet their tender*1 Sam. 1. 22. children were not exempted from inconveniencies which might arise if their mothers were away from them.
Philol.
Me thinkes the place in the Temple, where the Sacrifices were slain and fleaed, seems too small for such a purpose, if all the Paschall Lambes (computed by Iosephus to be thousands) were as the Rabbins will have it) all killed by the Priests in the Temple, and that betwixt the two Evenings, (i. e. between three and six a clock in the afternoon) no longer time being allotted thereunto? I say, if so, a far greater square then what is presented in your Map was requisite for that service.
Aleth.
I am not bound to finde room for all their Lambes. Sufficeth it that I have exactly followed my pattern in the dimensions of the place. But to the point, may I be so bold as to whisper my opinion in your eare; I conceive that, after the foreign (or Priests appointed to view the blemishes of Lambes)*For they were not confined to so few hours …n their scrutiny. had at more leasure approved those Lambes legally perfect, a private person might sacrifice them in his own house; and then the less room was required in the Temple for such performances. And here I alledge the authority of Philo, *Libro tertio de vita Mosis, and again in his book de decaloge.affirming that (as undoubtedly at the first institution of the Passeover and before the erection of the Tabernacle) every one was a Priest in his own family, even in his days, and sufficiently qualified for the offering of such sacrifices.
Philol.
You make staires ascending to the Altar, flatly against Gods command;cExod. 20. 26. Neither shalt thou goe up with steps unto my Altar; and the reason is rendered, that thy nakedness be not discovered thereon.
Aleth.
To salve the matter, (and to reconcile our, with the Rabbins, description) I conceive under the favour of Capellus, that the going up to the Altar was not divided into steps (as he presenteth it) but that it heightened it self by insensible degrees, being (though a Rise of many Cubites) an even ascent (as I may term it) equally elevated, so that the Priests, not striding, but pacing up thereon, were not necessitated to any dSee Constantine L' Empereur in Middoth. p. 111.divarication of their feet, which might occasion the discovery of any uncomeliness.
Philol.
You make the Holy immediately continued to the Holy of Holies, whereas there was a Cubit distance betwixt them, and that covered with two vailes, which interstitium was called foreign, by the Rabbins.
Aleth.
I have read as much in their writings, and that they were unresolved whether to refer this space to the Holy or Holy of Holies; (like the condition of dying men in transitu, dubious whether to be accounted in this or another world) and thence they say it was called foreign, i. e. eSee M Light…oo… in his Temple.Perturbation or disturbance, because the Priests were much disquieted thereat to which part of the Temple to relate it. But what …aith the Psalmist? man fPsal. 39. 7.disquieteth himself in vain, as here the Rabbins do, causelesly troubling themselves about that which appears not in Scripture. This we know, the Temple (besides the Porch) had two fair rooms, the Holy and Holiest; but as for this partition-Closet betwixt them, no foundation thereof in Gods word.
Philol.
You confidently deny that the Ark was in the second Temple, whereas, upon inspection of the Triumphant Marble of the Vespasians in Rome, the same appeareth pourtraicted thereupon.
Aleth.
Their eyes are much mistaken which finde the Ark on that Mon…ment, though something Ark-like, (but in very deed nothing else but the Table of shew-bread) be presented therein: as for further satisfaction we have causedgSee the last draught or fragm…nt… Sacra. here to be exemplified.
Philol.
You avouch an utter abolition of all Temple-Utensils, and no surviving Reliques thereof at this day. I conceive the contrary may be made good out of History and daily experience.
Aleth.
I confess the fingers of superstition have itched to be tampering with them. But finding the same not to fadge, at last she was fain Hands-off to desist from such improbable designes. OnehVill…lpand…s. tells us of a cheater in France which many hundred years agoe pretended to Moses his wonder-working Rod (though that of Aaron, not Moses, was preserved in the Tabernacle) and essayed to work miracles therewith, till at last he was beaten with his own Rod, detected and punished for an impostor. I confess also thatiIn lib. hist. Exod. 1. ca. 6. Comestor, and out of himkDe iis quaee fu… runt in cap. 1. Ribera in altari Lateranensi infra quod dicitur esse Arca, In the Lateran Altar, say they [in Rome] beneath [within] which IT IS SAID the Ark is; but both of them speak so uncertainly, and put it on publick fame, that they teach us to deny the Truth thereof.
Philol.
You are very briefe in the destruction of the City and Temple by the Romans, whereas so memorable a subject deserved a fuller description.
Aleth.
It is largely related by Iosephus to whom the Reader is referred; onelyonly I will adde a word of the remarkable time thereof. God graciously promised his people, Neither shall lExod. 34. 24.any man desire thy land, when thou shalt goe up to appear before the Lord thy God thrice a year. Obedience is better then an Army to secure ones estate. As the Meniall-servants of great Persons are protected in some cases, from Arrests, whilest they waite on their Masters in publick imployment; so Gods people were priviledged from damage during their attendance on him thrice a year in his Temple; no invasion being found to befall them on that occasion clean through the Scripture. But at last, in token that they, by their wickedness, had out-lawed themselves of his protection, and he withdrawn his defending of them, the Romans besieged them in Ierusalem, coming up thither on the solemn feast of the†Iosep. Bell. Iud. li. 6. c. 4. Passeover; and soon after both Temple and City was destroyed, by Vespasian and Titus his son, seventy two years after our Saviours birth. Not one stone of the Temple left upon another; though three towers of the City (Ma…iamne, Phaselus, and Hippicus) were left standing; not out of pity, but pride; their devouring sword leaving this mannerly bit on purpose, that posterity might tast how strong the place was, to the greater credit of the conquerours.
Philol.
To adde to the solemnity of the State, Titus with his Father Vespasian made a solemn Triumph in Rome, wherein the golden Table and Candlestick, with othernIosep. de Bel. Iud. li. 7. cap. 21. sacred Utensils of the Temple, formerly reverenced, now derided, made once for Gods service, now served to adorn the Trophees of Pagans. We read what befelloDan. 5. 5. Belshazzar when he quaffed in the vessels of the Temple. Some perchance might here expect that God, to punish the profana…ion of these holy instrument…, should then have shewed some signall judgment on the profaners. But the case was altered, because the date of Ceremonies was then expired, the use of Types ended, Christ the Truth being come: and the Moon may set obscurely without any mans taking notice of her, when the Sun is risen.
Aleth.
The Law carried captive.The last and greatest Trophee then carried in triumph was the pIosep. ut prius.LAW OF THE IEWS: probably that very numericall book, the Authenti…k or Originall of the Law, which by Gods command was constantly to be kept in the*Deut. 17. 18. & 2 Chr. 24. 14. Temple. And this perchance was permitted by divine providence, not without a peculiar mystery therein, to shew, that the Law, which formerly bound men over to damnation, was now bound it self in captivity, outed of its former dominion, deposed from its condemning power, having now the Gospell of Grace succeeding in the place thereof. Lastly, orders were issued out to the Governour of Syria to set the whole land of Iudea to sale; which was done accordingly. Time was, when by the Leviticall Law, Iewish land though …old, yet at the year of Iubile was to revert to the ancient*Levit. 25. 28. owners; but now the King of heaven granted such a license of Alienation, that it was fully and finally passed away from its ancient possessors.
Philol.
Coins made in memoriall of the Rom…n conquest.To perpetuate th… memory of this Roman conquest, besides many other monuments, Coins were stamped both in gold andrBaronius Annal. Eccles. anno. 73. ex numis L…lii Pasqualini Romani. silver, with the Image of Vespasian and Titus, on the one side, and on the reverse a woman placed in a pensive posture under a Palme-tree, which tree was the Hieroglyphick of Iudea, onelyonly differing herein, that the Palme-tree the more depressed, the more it flourisheth, whereas Iudea sunke under the weight of her woes, and never again outgrew her miseries. And lest men should miss the fancy of the Impress, they are guided thereunto by the Motto subscribed, Iudaea capta, Iudea taken.
Aleth.
Conclusion of the description.What …an on sight hereof would not call to minde the complaint of the Prophet,sLamen. 1. 1. How doth the City sit solitary that was full of people? how is she become as a widow? she that was great among the nations, and Princess among the Provinces, how is she become tributary? Great, no doubt, was the grief of the Iews hereat. But few drops seasonably showred, would preserve the green blade from withering, when much rain cannot revive the roots once withered. Eyes dry for their sins, are vainly wet after their sufferings: and a drought in the Spring is not to be repaired by a deluge in the Autumn.